Lehi's Journey Echoes the Eden Exodus

The recurrence of Biblical themes provides another witness for the divinity of the Book of Mormon. Prominent Biblical themes emerge early in the text. One of these is the departure of Lehi into the wilderness.

In the second chapter of this great book Lehi is commanded to take his family and depart into the wilderness. Wilderness themes are developed in the Bible and Book of Mormon and the symbolism centers around the Fall and Man's resultant condition of mortal life. The pillars of salvation, Creation, Fall, and Atonement are developed in both sets of scripture.

Adam and Eve are expelled from the Garden of Eden as a result of the Fall. Mortal life become a probationary state as mankind struggles through this wilderness experience. This theme is repeated with the Egyptian bondage, exodus, and journey of the children of Israel in the wilderness. Perhaps the end is explained better in the Book of Mormon as our mortal life become a walk back to the presence of the Father.

In the Old Testament the journey of Israel finding their way back to God is described as a duration of 38 years. In Deuteronomy it states, "And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years" (Deuteronomy 2: 14). This matches a New Testament incident where a man lay at the Pool of Bethesda for 38 years. Those stranded there are described as "impotent folk, of blind, halt, withered" and represent all of us if we are trying to make the journey without Christ. (see John 5: 3, 5). 

At the end of the wilderness experience lies the Promised Land, symbolizing exaltation in God's kingdom. We are brought back into the presence of God. 

There is strong similarity between the Eden departure and Lehi's Jerusalem departure.

Lehi leaves with his family and minimal provisions. Lehi "left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness" (1 Nephi 2: 4).

The tents mentioned here are highlighted as a temple motif, since they would be necessary provisions already listed. Notice in the text how often Nephi speaks of returning "to the tent of my father." In the Old Testament, tent and tabernacle are the same Hebrew word. The Garden of Eden was the world's first temple, of which the Lord said, "Every precious stone was thy covering" (see Ezekiel 28: 13). Adam and Eve left Eden, the temple site, and with it the paradise of God with all its precious stones. Lehi left Jerusalem, the site of Solomon's Temple, and left behind his "precious things." The tent or tabernacle in the wilderness becomes a transitory site for temple worship.

The Lord made "coats of skins" as a covering for Adam and Eve (Genesis 3: 21). This would require an animal sacrifice to provide the skins. The foreshadowing is clear. The Hebrew word for coat or covering is kaphar, and is the same word for atonement. The Hebrew word for skins in this verse is actually singular, and has as its primary definition "the skin of a man." It makes you wonder Whose skin is actually being sacrificed. Click here for a link. When Lehi left Jerusalem he "built an altar of stones, and made an offering unto the Lord" (1 Nephi 2: 7). Adam also offered sacrifice out of sheer obedience, and later was given a reason for this commandment. "The angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth" (Moses 5: 7).

Many Bible scholars believe Eden was located on a mountain top, which makes sense since it's a temple site. Such scholars cite the river flowing out of Eden, which parts into four heads, as evidence that it originated on a mountain top and flowed downhill in the four cardinal directions (see Genesis 2: 10).

Lehi "pitched his tent in a valley by the side of a river of water" (1 Nephi 2: 6). He had left Jerusalem, the area of the Temple Mount) and went downhill to a valley he named after his son, Lemuel. Here he built an altar. The Hebrew name Lemuel means "for God." In Ezekiel a river of water flows from the east of the temple (see Ezekiel 47: 1-5). During the Feast of Tabernacles (think tent) the water libation poured on the altar creates a symbolic river running down the steps of the temple. In the Book of Mormon the river of water, the altar, the tent, the mountain, and a name meaning "for God" all combine to produce great temple imagery!

In Eden there was a "tree of life also in the midst of the garden" (Genesis 2: 9). Just eight chapters into the Book of Mormon, Lehi has a dream involving the tree of life, where the multitudes of the earth are on a wilderness journey in an attempt to find the tree of life and partake of its fruit, representing the love of God, and His atoning sacrifice that would ultimately bring us back into His presence and arrive in the Promised Land.

As Nephi is finishing the narration of his father's vision, which is a temple-like experience, and immediately before he begins the narration of his own temple-like experience beginning in 1 Nephi, chapter 11, he states,

"And all these things, of which I have spoken, were done as my father dwelt in a tent (think temple), in the valley of Lemuel" (1 Nephi 10: 16).  

A Grand Theophany

Webster's Dictionary describes a theophany as "a manifestation of God to man by actual appearance." There would be many instances of this in scripture. However, the classic scriptural theophany would be a manifestation of God sitting on His throne, usually with angels surrounding the throne in an act of worshiping Deity.

The first chapter of the Book of Mormon opens up with Lehi's vision as he sees "the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God" (1 Nephi 1: 8). 

There are several noteworthy characteristics of such scriptural theophanies.

1. God is seated on a throne.

2. The setting is in heaven.

3. The setting is a heavenly divine council.

4.  The Most High God presides at the council.

5.  The throne is at the sacred center.

6.  Participants in the council surround the throne in a circle.

7.  There is a round dance with singing and praising God.

In this beautifully described theophany, Lehi sees God sitting on His throne and concourses of angels surrounding Him. Webster's Dictionary defines concourse as "an assembly," a  "moving, flowing, or running together," or a "place where several roads, or paths, meet." These elements combine to describe a concept of moving, concentric circles around a sacred center.

You can click here for a link to read more about the ancient round dance. You may notice in this article, that "the Hebrew word for festival, or chag, originally meant a ring dance around a sacred altar."

In the ancient round dance the participants circled a sacred center (or an altar) and the circle was constantly moving with the participants singing praises to God. In temple psalms, like Psalm 24, it speaks of "the generation of them that seek him," and the Hebrew root of the word generation means "to go around in a circle." The words to the ancient psalms would be sung in an antiphonal chorus. The participants in the round dance would repeat the chorus, and thus in this psalm you find phrases being repeated like "Who is this King of glory?" and "the King of glory shall come in."

The Hebrew root for concourse comes from the idea of the sound of musical instruments, such as the harp, and is related to the sound of bees buzzing, which also communicate through a round dance within the hive. You can google "round dance bees" and see several links.

Nephi describes his father's vision by saying, "And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament" (1 Nephi 1: 9-10).

The sun would represent celestial glory. Jehovah descends out of His dwelling place (or throne) which is in the "midst" or sacred center of heaven. The "stars in the firmament" represent members of the heavenly council. In Job the "morning stars sang together, and all the sons of God shouted for joy" during a heavenly council. Lucifer sought to take control of the heavenly council and exclaimed, "I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation" (Isaiah 14: 13). In Abraham, chapter 3 it states, "Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other" (Abraham 3: 18). In this council God saw the souls that were good and He "stood in the midst" (see v. 23). There is a distinct connection between stars and members of the heavenly council.

The symbolism of stars representing members of the divine council is enhanced by ancient beliefs regarding the round dance. The dance was supposed to imitate the order of the heavens with the heavenly planets circling the sun, the source of light and power. The concourses of angels circling the heavenly throne would imitate the pattern in the heavens.

In heavenly councils the "most high God" presides over the council. After all, the participants are considered "gods" or potential gods. Lehi exclaims "Thy throne is high in the heavens." When Lucifer sought the throne he said, "I will ascend above the heights of the clouds; I will be like the most High." Satan tries in every way to counterfeit, imitate, and compete with God.

Another psalm describes a divine council:

"God standeth in the congregation of the mighty; he judgeth among the gods. . . . I have said, Ye are gods; and all of you are children of the most High" (Psalm 82: 1, 6). Jesus quotes these verses in John, chapter 10, verse 34, as He is accused of blasphemy for saying He is the Son of God. Jesus replies that this psalm in their law affords them the same opportunity for which he is being accused--that of becoming a god.

This is important since Lehi is initiated into the council and becomes, in effect, part of the round dance as he praises the Most High God. Nephi records, 

"He did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!

"And after this manner was the language of my father in the praising of his God" (1 Nephi 1: 14-15).

Later in the Book of Mormon Alma experiences conversion and change of heart, and exclaims, "Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there" (Alma 36:22).

This fits a pattern established in the Bible. When Isaiah receives his calling he experiences a theophany. He records,

"I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

"Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

 "And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory" (Isaiah 6: 1-3).

In the ancient tabernacle and temple the mercy seat, which was the covering for the Ark of the Covenant, served as the throne of God in Israel. The cherubim with their outstretched wings was the covering for the throne (see Exodus 25: 20). These seraphims serve a similar purpose, and can be considered members of the divine council. The Most High God is represented in the superlative of "holy, holy, holy." The repetition of three times would mean the Holiest of All. 

Isaiah hears the Lord ask, "Whom shall I send, and who will go for us?" The Lord is asking who will be a messenger for the divine council. Isaiah responds, "Here am I; send me" (Isaiah 6: 8). Lehi and Isaiah (and perhaps every other prophet you can think of) are initiated as messengers for the divine council.

Another Biblical example would be as John the Revelator is caught up into heaven as a door is opened, and he sees "a throne was set in heaven, and one sat on the throne."

John records,

"And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

"And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

"And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind" (Revelation 4: 1-6).

The seven lamps could correspond with the seven lamps of the candlestick located in the Holy Place within the tabernacle and temple.

Again, we have a throne surrounded with elders of a divine council, and later we read of beasts  surrounding the throne, and voices proceeding from the council. They also praise God by saying, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come" (Revelation 4: 8).

The Book of Mormon opens in its beginning chapter with a grand theophany recalling ancient Biblical patterns.

Nephi As King and Priest

Old Testament typology runs rampant through the Book of Mormon, and Old Testament temple imagery occurs frequently in the early chapters of the Book of Mormon. One of those types is the role of kings and priests. This typology prefigures Jesus Christ as King of kings and the Great High Priest (see Revelation 19: 16 and Hebrews 4: 14).

The king would subdue all enemies under his feet and the priest would be mediator to offer sacrifice on behalf of the congregation (see D&C 76: 106). The covenant for ancient Israel allowed them to become "a peculiar treasure" and "a kingdom of priests" (Exodus 19: 5-6). Modern revelation describes those who reach exaltation as the "church of the Firstborn," and "They are they who are priests and kings, who have received of his fulness, and of his glory" (D&C 76: 54, 56). Of course if they are to have a "continuation of the seeds" there has to be queens and priestesses (see D&C 132: 19).

We should not be surprised that the Book of Mormon text begins with a reference to Nephi and his role as a king and priest. Before we even get to the story we can view the superscription introducing First Nephi. The explanation on the previous page states, "Introductions in a non-italic typeface, such as in 1 Nephi and immediately preceding Mosiah chapter 9, are also part of the sacred text." So directly under the heading reading, "THE FIRST BOOK OF NEPHI" we read the words:

                                                       His Reign and Ministry

In other words, it is Nephi's reign as a king, and his ministry as a priest.

The text which follows supports the concept of a king and a priest. For example, Nephi is promised,

"And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren" (1 Nephi 2: 22). He is a ruler as a king, and a teacher as a priest. These roles are repeated several times throughout the early chapters. 

There is even a distinction in the records. There is a kingly record and a priestly record. Nephi later explains, 

"Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people" (1 Nephi 9: 4).

In the Old Testament only kings and priests were given access to the scriptures and particularly the book of the law. It states, "And it shall be, when he (the king) sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites" (Deuteronomy 17: 18).

The roles of king and priest are emphasized at the end of Nephi's life, as it states, 

"Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings.

"The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare" (Jacob 1: 9-10).

The role of priest was then carried on by Nephi's brothers Jacob and Joseph. Jacob explains, "For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi" (Jacob 1: 18).

In the Old Testament priests were consecrated according to a specific ordinance. It is an added testimony to the truthfulness of the Book of Mormon, that this verse of consecration involves the "hand of Nephi." The Hebrew word for consecrate consists of two words--male and yad, and literally means "to fill the hand."

The ordinance of consecrating priests is explained in Exodus and Leviticus as follows:

"And he (Moses) took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

"And out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

"And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave offering before the Lord" (Leviticus 8: 25-27).

As priests were consecrated their hands were filled with the elements of the sacrifice, which was a "ram of consecration" (Leviticus 8: 22).  

The Lord Paid Earnest Money For You

Three times in Paul's epistles the concept of an earnest inheritance is set forth. The passages are given below:

"Who hath also sealed us, and given the earnest of the Spirit in our hearts" (2 Corinthians 1: 22).


"Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit" (2 Corinthians 5: 5).


"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

"Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory" (Ephesians 1: 13-14).


There seem to be some common denominators. There is a sealing power making the promises of ordinances complete. Such sealing power transcends time and place. Jesus said to Peter, "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16: 19).

Thus, ordinances performed on earth becoming binding in heaven, and are of endless duration. Precious promises require obedience and full purpose of heart to make them come to fruition. And so it is the Holy Ghost, who places a stamp of approval, ratifying each ordinance and associated covenant, causing them to be of eternal significance.

All three of these passages mention the role of the Spirit, or Holy Ghost, in the Lord's inheritance planned for you. But how do we endure the mortal and mundane, while keeping hope alive for eternal promises appearing to be so distant in the future? In reality, your "purchased possession" has already been purchased in full--lock, stock, and barrel. 

The word earnest in each of these passages is actually a financial term. I can relate to this, being a banker. In all of the above passages, the word money could be added to earnest. When you buy a house and want to "seal the deal," you do so by paying earnest money to hold the purchased possession. It's like a layaway, or a down payment. Here is a link to the Greek word, translated as earnest in each passage.

I don't know about you, but for me, when I read some of the precious promises, it's impossible to wrap my little finite mind around eternal concepts like these. The Lord promises, 

"And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood; and it shall be said unto them—Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths . . . and if ye abide in my covenant, . . . it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever.

"Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them" (D&C 132: 19-20).

That's a lot to comprehend! So God gives bits and pieces, an earnest deposit here and there, for you and me to glimpse the things of eternity. Maybe you feel an intense outpouring of the Spirit as you attend the temple and everything seems transported to a higher realm, where you actually feel a little heaven on earth. Maybe it's a little tender mercy of the Lord--something you perceive might have gone terribly wrong, and you were spared. Maybe you feel forgiveness in spite of weakness, and felt you were given more than you deserved. Perhaps you feel sorrow at the loss of a loved one, as members of our family are feeling at this time, and yet the Spirit comforts as it whispers those precious promises of reunion and the sweet peace testifying that you will see them again and "God shall wipe away all tears . . . and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Revelation 21: 4).

To keep you and preserve you until that final redemption, God gives a down payment to keep you pressing forward on the path. You taste of His goodness and know there is more--much more, when you are ready to receive the gift, until the final redemption when you receive of His fullness, and of His grace (see D&C 76: 94).

But just like buying a house, there comes a day of settlement. You go to a closing and a HUD-1 Settlement Statement is given showing the full purchase price, minus the down payment or earnest money. In finite, mortal terms, it's easy math, but in eternal measure dealing with infinite terms, like those listed above, it's rather staggering.

The apostle Peter explains the purchasing power:

"Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

"But with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter 1: 18-19).

All the silver and gold in this world could not purchase you and redeem you, but Jesus Christ can.

The full balance was paid in a garden, and again on a cross. 

The Great Gatherer Receives an Epistle

Sorry, I have been absent for so long. If I am ever asked to give a talk, the hardest, and most time-consuming task is to choose a topic. This, coupled with crazy, busy weekends, have put posts on hold. I'll try to get a couple more out before the end of the year, and resolve to do better next year.

The General Epistle of James connects the current dispensation with the meridian of time. Paul writes to specific cities and geographic areas, such as Corinth, Ephesus, Galatia, Rome, and others. The letters vary in topics according to the needs of church members in those areas.

But James is entirely different. He begins his epistle addressed to the following audience:

"James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting" (James 1:1).

Regarding the target audience, "the twelve tribes . . . scattered abroad," I once heard Joseph McConkie ask the question, "How much postage do you put on that letter?" You better hope (and I'm sure James did) it falls into the hands of a "gatherer." You need someone who can help gather the twelve tribes scattered abroad.

Well, James was in luck, or perhaps was the recipient of divine direction. Centuries later it would fall into the hands of one Joseph Smith. The Book of Mormon makes a big deal about Joseph's name, and rightly so. Lehi has a son named Joseph, who shares the name with Joseph who was sold into Egypt.

This Joseph was named such for a specific purpose. When Joseph was born, his mother Rachel spoke of her new son by saying, "The Lord shall add to me another son" (Genesis 30: 24). The footnote for this verse tells us, "'Joseph' relates both to the Hebrew root yasaph, 'to add,' and to asaph, meaning both 'to take away' and 'to gather.' The context plays upon all of these meanings." Joseph was eventually "taken away" to Egypt where he "added to" the food supply by storing wheat and grains (and I'm sure other preservable food) for seven years to preserve the people against the seven years of famine, which would follow.

Later in Genesis we read, "And Joseph gathered corn (grain) as the sand of the sea, very much, until he left numbering; for it was without number" (Genesis 41: 49). The "sands of the sea" echo the covenant made to Abraham as he was promised, "That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies" (Genesis 22: 17).

Joseph in Egypt gathered wheat to save his family, Israel.

The Book of Mormon tells of Joseph's prophecy (recalled by Lehi) that "his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation" (2 Nephi 3: 15).

Joseph Smith Jr., named after his father, Joseph Smith Sr. (which was another miraculous event since Joseph Jr. was the third son), helped to save the house of Israel by gathering them, and by helping to bring forth the process where the wheat would eventually be gathered from the tares (see D&C 86: 7). 

Joseph Smith was instrumental in gathering the keys and dispensations, as recorded in Doctrine and Covenants, section 128, verse 18, which states, 

"For it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time. And not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times."

Joseph not only participated in gathering the dispensations, keys, powers, and glories, but new revelations were "added," and keys and powers kept back from the foundation of the world were restored through him. Joseph certainly "added to" and "gathered" the canon of scripture.

Joseph received a vision where he sees his deceased brother Alvin (as well as others, including his parents) in celestial glory. He was surprised as he wrote, 

"I saw Father Adam and Abraham; and my father and my mother; my brother Alvin, that has long since slept;

"And marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins" (D&C 137: 5-6).

Going back to the earliest seeds of restoration, as young Joseph, a fourteen-year-old boy, reflected on James, chapter 1, by relating, "Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know" (Joseph Smith History 1: 12).

Of course, the famous passage we quote as Latter-day Saints is verse 5. But I'm betting Joseph started reading in verse 1, and the Spirit touched his heart that there was something special about these verses. At least the first eight verses of James, chapter 1 read as a patriarchal blessing for Joseph. Certainly he was subject to many trials and afflictions. Certainly he learned patience from suffering.

This is another witness of God's work. Surely He can direct an epistle that would change the course of history, and carry it into the heart of one who lived many generations later.

How Much More!

The Apostle Paul uses opposites to emphasize the positive effects of grace and the Atonement of Jesus Christ. The emphasis is always on the positive side of the contradiction, often employing the phrase, "much more." This is especially true in the epistle to the Romans, where Paul uses this phrase seven times. The references are listed below:

1.  Much more then, being now justified by his blood, we shall be saved from wrath through him. (Romans 5: 9)

2.  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5: 10)

3.  But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. (Romans 5: 15)

4.  For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. (Romans 5: 17)

5.  Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound. (Romans 5: 20)

6.  Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? (Romans 11: 12)

7.  For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? (Romans 11: 24)


These comparisons of opposites raise questions of contradiction.

1.  How can one causing wrath be saved and justified?

2.  Why would One give His life for an enemy?

3.  When I offend God, why should I be entitled to a free gift?

4.  Can one worthy of death ever be made righteous again?

5.  Do I receive more grace by breaking the law?

6.  How does fallen man receive a fullness?

7.  How does a naturally wild nut like me become a tame, natural fruit, pleasing unto God?


There can only be one answer to all these questions. God knows the "end from the beginning" (Abraham 2: 8). Everyone is sure to get more in the end than he or she deserves. Jesus earnestly desires and is willing to make those who follow Him, "equal in power, and in might, and in dominion" (D&C 76: 95). And the final answer: He loves each of us more than we can comprehend.

It begs the question: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Romans 8: 32). What would He ever hold back?

The Stature of Christ

Paul speaks of the organization of the early Christian church and its purposes by saying:

"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:


Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ephesians 4: 12-13).

The "body of Christ" is a term with at least two possible meanings. When Paul addresses the Corinthians, he said, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3: 16). We often quote this verse in the context of our personal bodies being temples of God, and rightly so. But the word ye in this verse is the plural form in the original Greek. So it would mean the members of the early Christian church constitute a temple of God. A similar meaning and context is found later in the same epistle, as Paul said, "Now ye are the body of Christ, and members in particular." A previous verse reads, "That there should be no schism in the body; but that the members should have the same care one for another" (1 Corinthians 12: 25, 27). The context of these verses makes it clear that the body of Christ consists of many members, with each member being important.

In other Pauline writings, the body is clearly singular. He also writes to the same Corinthians saying, "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s" (1 Corinthians 6: 19-20).

Each of us was redeemed, purchased, and ransomed by Jesus Christ and His atoning grace.

So does "the body of Christ" mean our individual bodies, or does it mean the body of the Church and kingdom? Like most scriptural passages, the answer is yes and yes. Both symbolic meanings have application.

The mission of the early church, described by Paul, has three purposes: unity of faith, knowledge of the Son of God, and attaining to the "perfect man" (or woman) "unto the measure of the stature of the fulness of Christ." Unity in the faith can only be achieved as a group, but not the testimony of Christ. While a testimony can be shared, a sure knowledge of God can only come to an individual through the Holy Ghost.

Likewise, the term, "perfect man," speaks to each individual measuring up to the stature of Christ. The scriptural idea is that each individual can stand in the presence of God, being able to abide His glory.

Here are some examples:

"Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness" (Ephesians 6: 11, 13-14).

"Wherefore, stand ye in holy places, and be not moved" (D&C 87: 8).

" . . . Let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God" (D&C 121: 45).

If we become like Christ, having His attributes, like charity and virtue described in the verse above, we will one day measure up to His full stature and can stand with confidence in His presence.

The opposite is also true. In the Creation, water represents chaotic element, lacking form. Water does not stand up in the presence of God or anywhere else, except in a couple of cases I can think of, all of them involving the grace of Christ.

When the children of Israel were delivered from Egypt, the house of bondage, the waters of the Red Sea stood up and the "waters were a wall unto them on their right hand, and on their left" (Exodus 14: 22). Later, when they entered the promised land (symbolizing exaltation and Celestial glory), "the waters which came down from above stood and rose up upon an heap" (Joshua 3: 16). Again, the children of Israel crossed over the waters into the promised land.

And when the judgments of God are poured out and His sword revealed, "all knees shall be weak as water" (Ezekiel 21: 7).

In the Gospel of John, as Jesus is being arrested at the Garden of Gethsemane, something interesting happens. The chief priests and Pharisees are there to arrest Jesus. Ironically, these chief priests were the temple guards. The Garden of Gethsemane represents the Holy of Holies in the temple. The mercy seat and Ark of the Covenant were in the Holy of Holies. The Hebrew term for mercy seat is kapporeth, and means "place of atonement." Here the only infinite and eternal sacrifice took place. In the Holy of Holies on Yom Kippur (Day of Atonement) the Atonement of Christ was prefigured as the high priest would come into the symbolic presence of Jehovah, and would be protected so he might stand in His presence, shielded by a cloud of incense (see Leviticus 16).

Here at the actual garden, as Jehovah made flesh meets the temple guards and chief priests, "they went backward, and fell to the ground" (John 18: 6). They cannot stand in His presence.

I used to wonder as I read the Book of Mormon why it was such a big deal to be "large in stature." Nephi said, "And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father" (1 Nephi 2: 16).

I started writing this post last Sunday, meant to finish it during the week, and never found time. I ended up writing most of this between the two conference sessions today. I think the real meaning of this idea came out in conference twice today. Each of us can measure up to the full stature of Christ as we allow His Atonement to heal, cleanse, sanctify us, and in time, allow us to become perfect in Him.