Thursday, December 1, 2016

The womb symbolizes the premortal existence

Jehovah as the creator and father


“Thus saith the Lord, thy redeemer, and he that formed thee from the womb [beten], I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself” (Isaiah 44:24).

“Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly [beten], which are carried from the womb [me`ah]” (Isaiah 46:3).

Foreordination


“Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called [qara'] me from the womb [beten]; from the bowels [me`ah] of my mother hath he made mention of my name. . . . And now, saith the Lord that formed me from the womb [beten] to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord” (Isaiah 49:1, 5).

“Before I formed thee in the belly [beten] I knew thee; and before thou camest forth out of the womb [rechem] I sanctified [qadash] thee, and I ordained [nathan] thee a prophet unto the nations” (Jeremiah 1:5).

“For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb [koilia]” (Luke 1:15).

Characteristics from before physical birth


“For there are some eunuchs, which were so born from their mother’s womb [koilia]: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it” (Matthew 19:12).

“Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb [beten]” (Isaiah 48:8).

“The wicked are estranged from the womb [rechem]: they go astray as soon as they be born, speaking lies” (Psalms 58:3).

Born into the world by water, blood, and the spirit


A mother acts as the gateway from the premortal existence to the mortal existence.

“That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come” (Moses 6:59).

We were born into the world by water and blood, provided by a mother; and spirit, provided by God.

“Every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God” (D&C 93:38).

A mother is willing to shed blood to allow a child to come into the world innocent. In doing so, she plays a role that is representative of the Savior.

Friday, November 18, 2016

Preach faith and repentance

“And he commanded them that they should teach nothing save it were the things which he had taught, and which had been spoken by the mouth of the holy prophets. Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people” (Mosiah 18:19-20).

“And thus, notwithstanding there being many churches they were all one church, yea, even the church of God; for there was nothing preached in all the churches except it were repentance and faith in God” (Mosiah 25:22).

Preach unto them repentance, and faith on the Lord Jesus Christ; teach them to humble themselves and to be meek and lowly in heart; teach them to withstand every temptation of the devil, with their faith on the Lord Jesus Christ. Teach them to never be weary of good works, but to be meek and lowly in heart” (Alma 37:33-4).

This does not necessarily mean that the topic of every lesson must only be “faith” and/or “repentance.”

This means that every lesson should strive to create an environment that would allow the Spirit to increase people’s faith in Christ and to motivate people to repent to try to become more like Christ.

Wednesday, November 9, 2016

A person can choose to be changed from immortality to mortality

Fresco by Piero di Puccio, Campo Santo,
Piazza dei Miracoli, Pisa, Italy
An immortal soul cannot be divided into a spirit and a physical body.

However, an immortal soul can be changed into a mortal soul.

The mortal soul can then be divided into a spirit and a physical body.

At the fall, Adam and Eve’s physical bodies changed from being immortal to being mortal


“But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17).

If Adam and Eve had had children before the fall, those children would not have had the mortal physical body experience


Because that Adam fell, we are; and by his fall came death” (Moses 6:48).

“Adam fell that men might be” (2 Nephi 2:25).

“God said unto them, Be fruitful, and multiply, and replenish the earth” (Genesis 1:28).

“And Eve, his 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” (Moses 5:11).

“And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin” (2 Nephi 2:22-3).

Redemption (from the fall): brought back into the presence of the Lord


“And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you” (Ether 3:13).

“And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death” (Mormon 9:13).

“But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love” (2 Nephi 1:15).

“And behold, he is God, and he is with them, and he did manifest himself unto them, that they were redeemed by him; and they gave unto him glory, because of that which is to come” (Helaman 8:23).

“And now, my beloved brother, Moroni, may the Lord our God, who has redeemed us and made us free, keep you continually in his presence” (Alma 58:41).

Ultimately, to be redeemed is to have eternal life


“I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. . . . They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death. And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. . . . But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim” (Mosiah 15:11-2, 23-4, 26-7).

“Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life” (Mosiah 18:9).

“And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else” (Alma 11:40).

“And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God” (Mosiah 27:25-6).

“And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls” (Helaman 5:11).

“The dead who repent will be redeemed, through obedience to the ordinances of the house of God, And after they have paid the penalty of their transgressions, and are washed clean, shall receive a reward according to their works, for they are heirs of salvation” (D&C 138:58-9).

“And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them” (D&C 45:54).

“I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction” (Hosea 13:14).

“And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe; And they that believe not unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not” (D&C 29:43-4).

Since physical bodies can change from being immortal to being mortal, a second physical death is possible


“Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body. I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption” (Alma 11:45).

“Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works. Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned. . . . I say unto you then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness” (Alma 12:12-3, 16).

So after someone has been raised to a state of immortality, there could then come a time that they die a temporal death and a spiritual death.

“Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual. But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord. Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness” (Helaman 14:16-8).

So once again the wicked “are considered as dead, both as to things temporal and to things spiritual.” They continue in the cyclical state of temporal and spiritual deaths.

“Then is the time when their torments shall be as a lake of fire and brimstone, whose flame ascendeth up forever and ever; and then is the time that they shall be chained down to an everlasting destruction, according to the power and captivity of Satan, he having subjected them according to his will. Then, I say unto you, they shall be as though there had been no redemption made; for they cannot be redeemed according to God’s justice; and they cannot die, seeing there is no more corruption” (Alma 12:12-3, 16-8).

“And the resurrection from the dead is the redemption of the soul” (D&C 88:16).

Those that die the second death will be as though they were not resurrected and brought back into the presence of the Lord.

Those that die the second death will be as though there were no resurrection from the dead for them.

Although someone immortal “cannot die,” they may exercise their agency and choose to become mortal.

Just like with someone who has their calling and election made sure, an act of agency can cancel “sure” or “permanent” things.

Sunday, November 6, 2016

Authority is ultimately delegated from the Savior

“And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name” (3 Nephi 18:5).

“All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. Behold, mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was?” (D&C 132:7-11).

Power or authority is delegated from the one person to others of his choosing, since it is not practical for one person to perform a given ordinance for many members scattered throughout the world.

“Thus saith the Lord God, the Mighty One of Israel: Behold, I say unto you, my servant Edward, that you are blessed, and your sins are forgiven you, and you are called to preach my gospel as with the voice of a trump; And I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit” (D&C 36:1-2).

Ultimately, all authority comes from the Savior.

“Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost” (D&C 68:8).

“And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen” (3 Nephi 11:24-5).

“The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen” (D&C 20:73).

Wednesday, November 2, 2016

True doctrine influences behavior

Water in a river comes down the mountain from its source.

If unclean water is coming out at the source, it is more effective to purify the source one time rather than having to purify the water downstream continually.

This is why studying true doctrine changes behavior more effectively than simply studying behavior.

The doctrine of Christ changes our souls, and like water running naturally downhill, who we are influences our thought, which then influences our language, which then influences our behavior.

“And ye shall know the truth, and the truth shall make you free” (John 8:32).

“For my yoke is easy, and my burden is light” (Matthew 11:30).

This is why a good tree cannot bring forth evil fruit.

“Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them” (Matthew 7:17-20).

“Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue [language] of angels?” (2 Nephi 32:2).

On the other hand, if someone speaks profanity, you can conclude that the corrupt language is a natural result of some corruption upstream.

Sunday, October 30, 2016

The window

The kingdom of heaven is like unto a man in a house.

His house has a large square-shaped window facing the east, allowing entering light from the rising sun to flood the house every day.

The window has a wooden cross-shaped divider that divides it into 4 square-shaped panes.

He realizes that if he wants as much available light as possible each day, he must clean all 4 windowpanes regularly.

Wednesday, October 19, 2016

The end of the world [aiōn] is the end of this age; the day of transfiguration leads to a new creation

Kosmos is translated as “world” (or “adorning” in one instance). Oikoumenē is translated as “world” (or “earth” in one instance).  is usually translated as “earth” (or “world,” in one instance).

Aiōn is often translated as “ever” (as in “for ever”), but also “world” and “age.”

In the New Testament, the “world” in “the end of the world” is always translated from aiōn.

Therefore, the end of the world is referring to the end of the age.

The ages were framed by God


“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds [aiōn]” (Hebrews 1:1-2).

“Through faith we understand that the worlds [aiōn] were framed [katartizō] by the word of God, so that things which are seen were not made of things which do appear” (Hebrews 11:3).

The meridian of time was the end of an age


“For then must he often have suffered since the foundation of the world [kosmos]: but now once in the end of the world [aiōn] hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26).

The end of this age is the destruction of the wicked


“The enemy that sowed them is the devil; the harvest is the end of the world [aiōn]; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world [aiōn]” (Matthew 13:39-40).

“So shall it be at the end of the world [aiōn]: the angels shall come forth, and sever the wicked from among the just” (Matthew 13:49).

“And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world [aiōn]?” (Matthew 24:3).

“And as he sat upon the Mount of Olives, the disciples came unto him privately, saying: Tell us when shall these things be which thou hast said concerning the destruction of the temple, and the Jews; and what is the sign of thy coming, and of the end of the world, or the destruction of the wicked, which is the end of the world?” (Joseph Smith—Matthew 1:4).

“And again, this Gospel of the Kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come, or the destruction of the wicked” (Joseph Smith—Matthew 1:31).

The day of transfiguration is a day of “invisibility”


“Nevertheless, he that endureth in faith and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth when the day of transfiguration shall come; When the earth shall be transfigured, even according to the pattern which was shown unto mine apostles upon the mount” (D&C 63:20-1).

People and things of a celestial world cannot be seen people who are not transfigured. “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man” (Acts 9:7).

The day of transfiguration is the day when the earth becomes celestial. “This earth, in its sanctified and immortal state, will be made like unto crystal” (D&C 130:9).

The 6 days of creation begin after the earth is formed


“In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep” (Genesis 1:1-2).

“I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest. And the earth was without form, and void; and I caused darkness to come up upon the face of the deep” (Moses 2:1-2).

“And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth. And the earth, after it was formed, was empty and desolate, because they had not formed anything but the earth; and darkness reigned upon the face of the deep” (Abraham 4:1-2).

“And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth. For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fulness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; And not one hair, neither mote, shall be lost, for it is the workmanship of mine hand” (D&C 29:23-5).

“And as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works” (Moses 1:38).

The end of this age is not necessarily the destruction of the entire planet. With the new heaven and new earth, there is a new age. The new earth then goes through the 6 days of creation to start a new turn of the eternal round.

Sunday, October 16, 2016

To raise [egeirō, anistēmi] the dead is to resurrect the dead

The Greek egeirō and anistēmi are words used for “raising” the dead.

Scriptures where egeirō is used in this way: Matthew 11:5; Mark 5:41; Luke 7:14, 22, 8:54; John 12:1, 9, 17. Scriptures where anistēmi is used in this way: Mark 5:42, Luke 8:55, Acts 9:40.

However, egeirō and anistēmi are also used for Christ’s rising/resurrection.

Scriptures where egeirō is used in this way: Matthew 16:21, 17:23, 26:32; Luke 9:22; Acts 3:15, 4:10, 5:30, 10:40, 13:30; Romans 4:25, 8:34; 1 Corinthians 15:4; 2 Corinthians 15:5; 1 Thessalonians 4:14. Scriptures where anistēmi is used in this way: Matthew 17:9; Acts 13:33, 17:3.

“And the graves were opened; and many bodies of the saints which slept arose [egeirō], And came out of the graves after his resurrection [egersis, the noun form of egeirō]” (Matthew 27:52-3).

“Women received their dead raised to life [anastasis, the noun form of anistēmi] again: and others were tortured, not accepting deliverance; that they might obtain a better [kreittōn] resurrection [anastasis]” (Hebrews 11:35).

What this means is that to “raise” someone from the dead is to “resurrect” them from the dead.

A “better” resurrection would be a raising to an immortal body.

“Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yea, I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery” (Alma 40:15).

Alma confirms that the “raising” of a spirit or soul may be termed a “resurrection.”

“And as concerning that he raised [anistēmi] him up from the dead, now no more to return to corruption [diaphthora], he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption [diaphthora]. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption [diaphthora]: But he, whom God raised again [egeirō], saw no corruption [diaphthora]” (Acts 13:34-7).

God raised Christ up from the dead, to no more return to decay of mortality.

David, however, experienced death, and then saw decay of mortality.

“But now is Christ risen [egeirō] from the dead, and become the firstfruits [aparchē] of them that slept [koimaō]. For since by man came death, by man came also the resurrection [anastasis] of the dead” (1 Corinthians 15:20-1).

Christ was the first person in this world to be resurrected to an immortal state.

“He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation [krisis]; but is passed from death unto life. . . . the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection [anastasis] of life; and they that have done evil, unto the resurrection [anastasis] of damnation [krisis]” (John 5:24, 28-9).

All will be resurrected, but there are 2 types of resurrections.

Selected scriptures with egeirō


“And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up [egeirō] children unto Abraham” (Matthew 3:9; see also Luke 3:8).

“Heal the sick, cleanse the lepers, raise [egeirō] the dead, cast out devils: freely ye have received, freely give” (Matthew 10:8).

“The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up [egeirō], and the poor have the gospel preached to them” (Matthew 11:5; see also Luke 7:22).

“From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again [egeirō] the third day” (Matthew 16:21; see also Luke 9:22).

“But after I am risen again [egeirō], I will go before you into Galilee” (Matthew 26:32; see also Mark 14:28).

“And the graves were opened; and many bodies of the saints which slept arose [egeirō], And came out of the graves after his resurrection [egersis], and went into the holy city, and appeared unto many” (Matthew 27:52-3).

“He is not here: for he is risen [egeirō], as he said. Come, see the place where the Lord lay” (Matthew 28:6; see also Luke 24:6).

“And go quickly, and tell his disciples that he is risen [egeirō] from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you” (Matthew 28:7; see also Mark 16:6).

“And as touching the dead, that they rise [egeirō]: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?” (Mark 12:26).

“Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen [egeirō]” (Mark 16:14).

“Now that the dead are raised [egeirō], even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob” (Luke 20:37).

“Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised [egeirō] from the dead” (John 12:1).

“Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised [egeirō] from the dead” (John 12:9).

“The people therefore that was with him when he called Lazarus out of his grave, and raised [egeirō] him from the dead, bare record” (John 12:17).

“This is now the third time that Jesus shewed himself to his disciples, after that he was risen [egeirō] from the dead” (John 21:14).

“And killed the Prince of life, whom God hath raised [egeirō] from the dead; whereof we are witnesses” (Acts 3:15).

“Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised [egeirō] from the dead, even by him doth this man stand here before you whole” (Acts 4:10).

“But God raised [egeirō] him from the dead” (Act 13:30).

“But he, whom God raised again [egeirō], saw no corruption” (Acts 13:37).

“Why should it be thought a thing incredible with you, that God should raise [egeirō] the dead?” (Acts 26:8).

“But for us also, to whom it shall be imputed, if we believe on him that raised up [egeirō] Jesus our Lord from the dead; Who was delivered for our offences, and was raised again [egeirō] for our justification” (Romans 4:24-5).

“Therefore we are buried with him by baptism into death: that like as Christ was raised up [egeirō] from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4).

“Knowing that Christ being raised [egeirō] from the dead dieth no more; death hath no more dominion over him” (Romans 6:9).

“Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised [egeirō] from the dead, that we should bring forth fruit unto God” (Romans 7:4).

“But if the Spirit of him that raised up [egeirō] Jesus from the dead dwell in you, he that raised up [egeirō] Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Romans 8:11).

“And that, knowing the time, that now it is high time to awake [egeirō] out of sleep: for now is our salvation nearer than when we believed” (Romans 13:11).

“And God hath both raised up [egeirō] the Lord, and will also raise up us by his own power” (1 Corinthians 6:14).

“But now is Christ risen [egeirō] from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20).

“Else what shall they do which are baptized for the dead, if the dead rise [egeirō] not at all? why are they then baptized for the dead?” (1 Corinthians 15:29).

“If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise [egeirō] not? let us eat and drink; for to morrow we die” (1 Corinthians 15:32).

“In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised [egeirō] incorruptible, and we shall be changed” (1 Corinthians 15:52).

“Knowing that he which raised up [egeirō] the Lord Jesus shall raise up [egeirō] us also by Jesus, and shall present us with you” (2 Corinthians 4:14).

“And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again [egeirō]” (2 Corinthians 5:15).

Friday, October 14, 2016

John the Baptist as Elijah: Clarifications in the JST

“And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist” (Matthew 17:10-3).

“And Jesus answered and said unto them, Elias truly shall first come, and restore all things, as the prophets have written. And again I say unto you that Elias has come already, concerning whom it is written, Behold, I will send my messenger, and he shall prepare the way before me; and they knew him not, and have done unto him, whatsoever they listed. . . . But I say unto you, Who is Elias? Behold, this is Elias, whom I send to prepare the way before me. Then the disciples understood that he spake unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets” (JST Matthew 17:10-1, 13-4).

The passage without the JST is less clear: did John the Baptist restore all things?

The JST clarifies that Elijah would come as a preparer (as John the Baptist) and as a restorer (as Elijah). The prophets have written about both Elijahs.

“And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him (Mark 9:11-3).

“And he answered and told them saying, Elias verily cometh first, and prepareth all things; and teacheth you of the prophets . . . Again I say unto you, That Elias is indeed come, but they have done unto him whatsoever they listed; and even as it is written of him; and he bore record of me, and they received him not. Verily this was Elias” (JST Mark 9:10-1).

The passage without the JST is less clear: did John the Baptist restore all things?

The JST clarifies that John the Baptist was the preparing Elijah.

“And if ye will receive it, this is Elias, which was for to come” (Matthew 11:13-4).

“And if ye will receive it, verily, he was the Elias, who was for to come and prepare all things” (JST Matthew 11:13-5).

Again, the JST confirms that John the Baptist was the preparing Elijah.

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?” (John 1:19-25).

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem, to ask him; Who art thou? And he confessed, and denied not that he was Elias; but confessed, saying; I am not the Christ. And they asked him, saying; How then art thou Elias? And he said, I am not that Elias who was to restore all things. And they asked him, saying, Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as saith the prophet Esaias. And they who were sent were of the Pharisees. And they asked him, and said unto him; Why baptizest thou then, if thou be not the Christ, nor Elias who was to restore all things, neither that prophet? John answered them, saying; I baptize with water, but there standeth one among you, whom ye know not; He it is of whom I bear record. He is that prophet, even Elias, who, coming after me, is preferred before me, whose shoe’s latchet I am not worthy to unloose” (JST John 1:20-8).

So the JST notes that John the Baptist denied being the restoring Elijah. He did not deny that he was the preparing Elijah.

“And there appeared unto them Elias with Moses” (Mark 9:4).

“And there appeared unto them Elias with Moses, or in other words, John the Baptist and Moses” (JST Mark 9:3).

The JST associates Elijah with John the Baptist.

Some believe that Elijah and John are 2 completely separate individuals—John the Baptist was the preparing Elijah, and Elijah the Tishbite was the restoring Elijah.

However, for those who believe that Elijah and John are the same individual with 2 roles (preparer and restorer), John as the restoring Elijah “revealed” and restored the (Aaronic) Priesthood in 1829, fulfilling D&C 2 and Joseph Smith—History 1:38-9.

Also, the statement that John was “filled with the spirit of Elias [Elijah]” (D&C 27:7) becomes literal.

This concept of course brings up other questions, since Elijah was translated . . .

Thursday, October 13, 2016

Elijah in D&C 110 committed the keys of the stewardship of the work for the dead

“Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said: Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come—To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse—Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near” (D&C 110:13-6).

The keys of the stewardship of turning the hearts of the fathers to the children were committed.

“It may seem to some to be a very bold doctrine that we talk of—a power which records or binds on earth and binds in heaven. Nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given” (D&C 128:9).

Elijah was not the first to hold the sealing power.

“And as are the records on the earth in relation to your dead, which are truly made out, so also are the records in heaven. This, therefore, is the sealing and binding power, and, in one sense of the word, the keys of the kingdom, which consist in the key of knowledge. . . . I will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, namely, the baptism for the dead; for Malachi says, last chapter, verses 5th and 6th: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. . . . It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also” (D&C 128:14, 17-8).

Turning the hearts of the fathers to the children is the work for the dead.

Therefore, Elijah committed the keys of the stewardship of the work for the dead.

Keys of the kingdom


“No wonder the angel told good old Cornelius that he must send for Peter to learn how to be saved: Peter could baptize, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood” (Teachings of the Prophet Joseph Smith, 265).

“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).

“Elijah! what would you do if you were here? Would you confine your work to the living alone? No: I would refer you to the Scriptures, where the subject is manifest: that is, without us, they could not be made perfect, nor we without them; the fathers without the children, nor the children without the fathers. I wish you to understand this subject, for it is important; and if you receive it, this is the spirit of Elijah, that we redeem our dead, and connect ourselves with our fathers which are in heaven, and seal up our dead to come forth in the first resurrection; and here we want the power of Elijah to seal those who dwell on earth to those who dwell in heaven. This is the power of Elijah and the keys of the kingdom of Jehovah. . . . The doctrine or sealing power of Elijah is as follows:—If you have power to seal on earth and in heaven, then we should be wise. The first thing you do, go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory” (Joseph Smith, HC 6:251-3).

Sealing power


“Paul exhorts us to make our calling and election sure. This is the sealing power spoken of by Paul in other places. ‘In whom ye also trusted, that after 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, that we may be sealed up unto the day of redemption’ (Ephesians 1:13-4). This principle ought (in its proper place) to be taught, for 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, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other Comforter spoken of, which will be manifest by revelation” (Joseph Smith, HC 3:379-80).

Other examples from Paul could include Romans 15:28, 2 Corinthians 1:22, Ephesians 4:30, and 2 Timothy 2:19.

“The world is reserved unto burning in the last days. He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers. Four destroying angels holding power over the four quarters of the earth until the servants of God are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother. . . . The speaker continued to teach the doctrine of election and the sealing powers and principles, and spoke of the doctrine of election with the seed of Abraham, and the sealing of blessings upon his posterity, and the sealing of the fathers and children, according to the declarations of the prophets” (Joseph Smith, HC 5:530).

“The greatest responsibility in this world that God has laid upon us is to seek after our dead. The apostle says, ‘They without us cannot be made perfect;’ for it is necessary that the sealing power should be in our hands to seal our children and our dead . . . It is necessary that those who are going before and those who come after us should have salvation in common with us; and thus hath God made it obligatory upon man. Hence, God said, ‘I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse’” (Joseph Smith, HC 6:313).

Wednesday, October 12, 2016

Transfiguration and translation

To be transfigured [metamorphoō]


Metamorphoō = meta + morphoō, so appears to indicate a change of form (outward appearance).

“Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured [metamorphoō] before them: and his face did shine as the sun, and his raiment was white as the light” (Matthew 17:1-2).

“Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured [metamorphoō] before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them” (Mark 9:2-3).

“And be not conformed to this world: but be ye transformed [metamorphoō] by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2).

“But we all, with open face beholding as in a glass the glory of the Lord, are changed [metamorphoō] into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

“And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence. . . . But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face, for I was transfigured before him. . . . For behold, I could not look upon God, except his glory should come upon me, and I were transfigured before him. . . . I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory; And I saw the Lord” (Moses 1:2, 11, 14; 7:3-4).

“For no man has seen God at any time in the flesh, except quickened by the Spirit of God” (D&C 67:11).

To be translated [metatithēmi]


Metatithēmi = meta + tithēmiso appears to indicate a change of placement (apparently of location or of allegiance).

“By faith Enoch was translated [metatithēmi] that he should not see death; and was not found, because God had translated [metatithēmi] him: for before his translation [metathesis] he had this testimony, that he pleased God” (Hebrews 11:5).

“For the priesthood being changed [metatithēmi], there is made of necessity a change [metathesis] also of the law” (Hebrews 17:12).

“And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them . . . that they might not taste of death there was a change wrought upon their bodies, that they might not suffer pain nor sorrow save it were for the sins of the world. . . . but there was a change wrought upon them, insomuch that Satan could have no power over them, that he could not tempt them; and they were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them. And in this state they were to remain until the judgment day of Christ; and at that day they were to receive a greater change” (3 Nephi 28:15, 38-40).

It is interesting that Mormon used the word “transfiguration” instead of “translation.”

Sunday, October 9, 2016

Elias in D&C 110 committed a dispensation [oikonomia], or stewardship

A dispensation [oikonomia] is a stewardship


In the KJV, the Greek oikonomia has been translated as “dispensation.”

“For if I do this thing willingly, I have a reward: but if against my will, a dispensation [oikonomia] of the gospel is committed [pisteuō] unto me” (1 Corinthians 9:17).

“That in the dispensation [oikonomia] of the fulness of times he might gather together in one all things in Christ” (Ephesians 1:10).

“If ye have heard of the dispensation [oikonomia] of the grace of God which is given [didōmi] me to you-ward” (Ephesians 3:2).

“Whereof I am made a minister, according to the dispensation [oikonomia] of God which is given [didōmi] to me for you, to fulfil the word of God” (Colossians 1:25).

In the KJV, oikonomia has also been translated as “stewardship.”

“And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship [oikonomia]; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship [oikonomia]: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship [oikonomia], they may receive me into their houses” (Luke 16:2-4).

“It may seem to some to be a very bold doctrine that we talk of—a power which records or binds on earth and binds in heaven. Nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given” (D&C 128:9).

“The voice of Peter, James, and John . . . declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times” (D&C 128:20).

“We read in Genesis, 4th chap., 4th, that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And, again, ‘By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh’ (Hebrews 11:4). How doth he yet speak? Why he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness. And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer. This, then, is the nature of the Priesthood; every man holding the Presidency of his dispensation, and one man holding the Presidency of them all, even Adam: and Adam receiving his Presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation” (Joseph Smith, HC 4:208-9).

A dispensation as a stewardship makes more sense than a dispensation as a period of time. Adam was alive at the time Abel was, so there can be more than one dispensation at a given point in time.

Elias in D&C 110


“After this vision closed, the heavens were again opened unto us; and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north. After this, Elias appeared, and committed the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed. After this vision had closed, another great and glorious vision burst upon us; for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said: Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come—To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse—Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors” (D&C 110:11-6).

Elias committed a dispensation/stewardship; no keys were particularly mentioned.

The gospel, or glad tidings, of Abraham


“I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. . . . And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 12:3, 22:18).

“I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations; And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal” (Abraham 2:9-11).

“And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel [proeuaggelizomai] unto Abraham, saying, In thee shall all nations be blessed. . . . Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” (Galatians 3:8, 13-4).

“Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed” (Acts 3:25).

“Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days; which covenant the Lord made to our father Abraham, saying: In thy seed shall all the kindreds of the earth be blessed” (1 Nephi 15:18).

“And it shall also be of worth unto the Gentiles; and not only unto the Gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. And I would, my brethren, that ye should know that all the kindreds of the earth cannot be blessed unless he shall make bare his arm in the eyes of the nations” (1 Nephi 22:9-10).

“And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed. The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles” (3 Nephi 20:25-7).

“And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph: In thee and in thy seed shall the kindred of the earth be blessed” (D&C 124:58).

I currently believe that Noah/Gabriel was the Elias in D&C 110


Noah/Gabriel was a bearer of glad tidings to Zacharias, and then to Joseph and Oliver. (That was certainly a more desirable role than to witness the deaths of many in the flood.)

“And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings [euaggelizō]” (Luke 1:19).

Noah was alive on the earth when Abraham was.

“And Noah lived after the flood three hundred and fifty years” (Genesis 9:28).

“Shem was an hundred years old, and begat Arphaxad two years after the flood [2 years] . . . Arphaxad lived five and thirty years [2+35=37], and begat Salah . . . Salah lived thirty years [37+30=67], and begat Eber . . . Eber lived four and thirty years [67+34=101], and begat Peleg . . . Peleg lived thirty years [101+30=131], and begat Reu . . . Reu lived two and thirty years [131+32=163], and begat Serug . . . Serug lived thirty years [163+30=193], and begat Nahor . . . Nahor lived nine and twenty years [193+29=222], and begat Terah . . . Terah lived seventy years [222+70=292 years], and begat Abram” (Genesis 11:10, 12, 14, 16, 18, 20, 22, 24, 26).

Noah/Gabriel is the Elias mentioned in D&C 27 who has had some role to play in the last days.

“And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began, concerning the last days; And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son” (D&C 27:6-7).

Moses, Elias (Noah/Gabriel), and Elijah (John the Baptist) were mentioned in D&C 110. One commonality among the three was that they were all baptizers, in a sense.

Noah oversaw the baptism of the earth. “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us . . . by the resurrection of Jesus Christ” (1 Peter 3:20-1).

Moses oversaw the baptism of Israel. “I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:1-2).

John the Baptist baptized individuals.

Noah/Gabriel/Elias as an angel preceded the coming of John the Baptist, who preceded the first coming of the Savior.

Similarly, Noah/Gabriel/Elias as an angel preceded the appearance of John the Baptist/Elijah in D&C 110, who precedes the second coming of the Savior.

Other people have believed other possibilities regarding Elias’ identity 


Abraham - “I, Abraham, and Lot, my brother’s son, prayed unto the Lord, and the Lord appeared unto me, and said unto me: Arise, and take Lot with thee; for I have purposed to take thee away out of Haran, and to make of thee a minister to bear my name in a strange land which I will give unto thy seed after thee for an everlasting possession, when they hearken to my voice” (Abraham 2:6).

Melchizedek - “Abraham received the priesthood from Melchizedek” (D&C 84:14). “And it was this same Melchizedek to whom Abraham paid tithes” (Alma 13:15).

Isaac - “I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed” (Genesis 26:4).

Jacob - “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed” (Genesis 28:14).

Esaias – “Esaias received it [the Holy Priesthood] under the hand of God. Esaias also lived in the days of Abraham, and was blessed of him” (D&C 84:12-3).