NOTES TO CHAPTER 41.
1. The Dispensation of the Fulness of Times.—"Now the thing to be known is, what the fulness of times means, or the extent and authority thereof. It means this, that the dispensation of the fulness of times is made up of all the dispensations that ever have been given since the world began, until this time. Unto Adam first was given a dispensation. It is well known that God spake to him with His own voice in the garden, and gave him the promise of the Messiah. And unto Noah also was a dispensation given; for Jesus said, 'As it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man;' and as the righteous were saved then, and the wicked destroyed, so it will be now. And from Noah to Abraham, and from Abraham to Moses, and from Moses to Elias, and from Elias to John the Baptist, and from then to Jesus Christ, and from Jesus Christ to Peter, James, and John, the Apostles all having received in their dispensation by revelation from God, to accomplish the great scheme of restitution, spoken by all the holy Prophets since the world began; the end of which is, the dispensation of the fulness of times, in which all things shall be fulfilled that have been spoken of since the earth was made."—See Millennial Star, vol. 16, p. 220.
2. Limitations of the Aaronic Priesthood.—After conferring the Lesser or Aaronic Priesthood upon Joseph Smith and Oliver Cowdery, the officiating angel, who had been known while a mortal being as John the Baptist, explained that the authority he had imparted did not extend to the laying-on of hands for the bestowal of the Holy Ghost, the latter ordinance being a function of the Higher or Melchizedek Priesthood. Consider the instance of Philip, (not the apostle Philip), whose ordination empowered him to baptize, though a higher authority than his was requisite for the conferring of the Holy Ghost; and consequently the apostles Peter and John went down to Samaria to officiate in the case of Philip's baptized converts (Acts 8:5, 12-17). See Doc. and Cov. 20:41, 46.
3. Priesthood and Office Therein.—It is important to know that although Joseph Smith and Oliver Cowdery had been ordained to the Holy Apostleship, and therefore to a fulness of the Melchizedek Priesthood, by Peter, James, and John, it was necessary that they be ordained as elders in the Church. When they received the Melchizedek Priesthood from the three ancient apostles, there was no organized Church of Jesus Christ, and consequently no need of Church officers, such as elders, priests, teachers, or deacons. As soon as the Church was established, officers were chosen therein and these were ordained to the requisite office or grade in the Priesthood. Moreover, the principle of common consent in the conduct of Church affairs was observed in this early action of the members in voting to sustain the men nominated for official positions, and has continued to be the rule of the Church to this day. It is pertinent to point out further that in conferring upon Joseph and Oliver the Aaronic Priesthood, John the Baptist did not ordain them to the office of priest, teacher, or deacon. These three offices are included in the Aaronic, as are the offices of elder, seventy, high priest, etc., in the Melchizedek Priesthood. Read Doc. and Cov. 20:38-67; The Articles of Faith, xi.
4. Modern Temples.—The Lord's gracious promise given in the Kirtland Temple—to appear unto His servants at times then future, and to speak unto them with His own voice, provided the people would keep His commandments and not pollute that holy house—has been in no wise abrogated nor forfeited through the enforced relinquishment of the Kirtland Temple by the Latter-day Saints. The people were compelled to flee before the fury of mobocratic persecution; but they hastened to erect another and yet more splendid sanctuary at Nauvoo, Illinois, and were again dispossessed by lawless mobs. In the valleys of Utah the Church has erected four great temples, each more stately than the last; and in these holy houses the sacred ordinances pertaining to salvation and exaltation of both the living and the dead are in uninterrupted progress. The temples of the present dispensation, at the time of the present writing designated according to location, are those of Kirtland, Ohio; Nauvoo, Illinois; St. George, Logan, Manti, and Salt Lake City, Utah; Cardston, Canada, and Laie, Hawaii. See The House of the Lord, pp. 63-232.
5. Consistency of the Church's Claim to Authority.—The proofs of order and system in the restoration of authority to officiate in particular functions pertaining to the priesthood are striking, and go to prove the continued validity, beyond the grave, of authoritative ordination on earth. The keys of the Aaronic order, comprizing authority to baptize for the remission of sins, were brought by John the Baptist, who had been especially commissioned in that order of priesthood in the time of Christ. The apostleship, comprizing all powers inherent in the Melchizedek Priesthood, was restored by the presiding apostles of old, Peter, James, and John. Then, as has been seen, Moses conferred the authority to prosecute the work of gathering; and Elijah, who, not having tasted death, held a peculiar relation to both the living and the dead, delivered the authority of vicarious ministry for the departed. To these appointments by heavenly authority should be added that given by Elias, who appeared to Joseph Smith and Oliver Cowdery, and "committed the dispensation of the gospel of Abraham." It is evident, then, that the claims made by the Church with respect to its authority are complete and consistent as to the source of the powers professed and the channels through which such have been delivered again to earth. Scripture and revelation, both ancient and modern, support as an unalterable law the principle that no one can delegate to another an authority which the giver does not possess.
6. Cessation of the Melchizedek Administration in Ancient Times.—The Higher or Melchizedek Priesthood was held by the patriarchs from Adam to Moses. Aaron was ordained to the priest's office, as were his sons; but that Moses held superior authority is abundantly shown (Numb. 12:1-8). After Aaron's death his son Eleazar officiated in the authority of the Lesser Priesthood; and even Joshua had to take counsel and authority from him (Numb. 27:18-23). From the ministry of Moses to that of Jesus Christ, the Lesser Priesthood alone was operative upon the earth, excepting only the instances of specially delegated authority of the higher order such as is manifest in the ministrations of certain chosen prophets, Isaiah, Jeremiah, Ezekiel, and others. It is evident that these prophets, seers, and revelators were individually and specially commissioned; but it appears that they had not authority to call and ordain successors, for in their time the Higher Priesthood was not existent on earth in an organized state with duly officered quorums. Not so with the Aaronic and Levitical Priesthood, however. The matter is made particularly plain through latter-day revelation. See Doc. and Cov. 84:23-28; read the entire section; also The House of the Lord pp. 235-238.
FOOTNOTES:
[1523] P. of G.P., Joseph Smith 2:5-26; also "History of the Church of Jesus Christ of Latter-day Saints," vol. 1, pp. 2-8.
[1524] Eph. 1:9, 10. [Note 1], end of chapter.
[1525] See page [151] herein; [Note 5], end of chapter.
[1526] For earlier instances, see pages [126], [371], and [725].
[1527] P. of G.P., Joseph Smith 2:29-54, 59; also "History of the Church," vol. 1, pp. 10-16, 18.
[1528] P. of G.P., Joseph Smith 2:28.
[1529] P. of G.P., Joseph Smith 2:36-41; and "History of the Church," vol. 1. pp. 12, 13.
[1530] See B. of M., Mormon 6:6; Moroni 10:2.
[1531] P. of G.P., Joseph Smith 2:68, 69; Doc. and Cov. sec. 13; "History of the Church," vol. 1, p. 39.
[1532] Notes [2] and [6]. end of chapter.
[1533] Doc. and Cov. 27: 8, 12, 13.
[1534] Doc. and Cov. sec. 20.
[1535]Doc. and Cov. 20:2, 3; compare 21:11; see also "History of the Church." vol. 1, pp. 40, 41. Note 3, end of chapter.
[1536] Doc. and Cov. sections 5, 6, 8, 10-12, 14-20.
[1537] Doc. and Cov. 18:27, 31-36; 20:38-44; 84:63, 64; 95:4; 107:23-25; 112:1, 14, 21; 118; 124:127-130.
[1538] Rev. 14:6, 7.
[1539] See Doctrine and Covenants, and "History of the Church."
[1540] Doc. and Cov. 76:11-24; also "History of the Church" under date specified.
[1541] See Doc. and Cov. 76:25-119; also "The Articles of Faith," iv:29; and xxii:18-27.
[1542] See "The House of the Lord," pages 114-123.
[1543] Doc. and Cov. 110:1-10; also "History of the Church" under date specified. Note 4, end of chapter.
[1544] Doc. and Cov. 110:11-16. [Note 5], end of chapter.
[1545] See "Plan of Government in the Restored Church," in "The Articles of Faith," xi:13-32.
[1546] See "Spiritual Gifts" in "The Articles of Faith," xii.
[1547] No. 9 of "The Articles of Faith of the Church of Jesus Christ of Latter-day Saints."
[1548] Isa. 2:2, 3; compare Micah 4:1, 2; see also Doc. and Cov. 29:8.
[1549] See "The House of the Lord," pp. 63-109.
[1550] P. of G.P., Joseph Smith 1:31, 36; compare Matt 24:14, 30.
CHAPTER 42.
JESUS THE CHRIST TO RETURN.
THE LORD'S SECOND ADVENT PREDICTED IN ANCIENT SCRIPTURE.
"Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."[1551] So spake the white-robed angels to the eleven apostles as the resurrected Christ ascended from their midst on Olivet. The scriptures abound in predictions of the Lord's return.
By the "second advent" we understand not the personal appearing of the Son of God to a few, such as His visitation to Saul of Tarsus, to Joseph Smith in 1820, and again in the Kirtland Temple in 1836; nor later manifestations to His worthy servants as specifically promised;[1552] but His yet future coming in power and great glory, accompanied by hosts of resurrected and glorified beings, to execute judgment upon the earth and to inaugurate a reign of righteousness.
The prophets of both hemispheres, who lived prior to the meridian of time, said comparatively little concerning the Lord's second coming; their souls were too full of the merciful plan of redemption associated with the Savior's birth into mortality to permit them to dwell upon the yet more distant consummation appointed for the last days. Certain of them, however, were permitted to behold in vision the working out of the divine purposes even to the end of time; and these testified with unsurpassed fervency concerning the glorious coming of Christ in the final dispensation. Enoch, the seventh from Adam, prophesied saying, "Behold the Lord cometh with ten thousands of his saints, to execute judgment upon all."[1553] In a more extended account of the Lord's revelations to Enoch than is included in the Bible, we read that after this righteous prophet had been shown the scenes of Israel's history, down to and beyond the death, resurrection and ascension of Jesus Christ, he pleaded with God, saying: "I ask thee if thou wilt not come again on the earth. And the Lord said unto Enoch: As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah.... And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years."[1554] Isaiah, in rapturous contemplation of the eventual triumph of righteousness, exclaimed: "Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you"; and again: "Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him."[1555] The conditions specified were not realized in the earthly life of the Redeemer; moreover the context clearly shows that the prophet's words are applicable to the last days only—the time of the ransomed of the Lord, the time of restitution, and of the triumph of Zion.
Of all Biblical scriptures relating to our subject, the utterances of the Christ Himself in the course of His earthly ministry are most direct and certain. Many of these we have already considered in the narrative of the Savior's life; the few following are sufficient for present demonstration. "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works."[1556] To the apostles and the people generally He proclaimed: "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels."[1557] When a bound prisoner before proud Caiaphas, Jesus answered the unlawful adjuration of the corrupt high priest, by affirming: "I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."[1558]
The apostles had been so impressed with the Master's assurance that He would return to earth in power and glory, that they eagerly questioned as to the time and signs of His coming.[1559] He stated explicitly, though at the time they failed to comprehend Him, that many great events would intervene between His departure and return, including the long era of darkness associated with the apostasy.[1560] But as to the certainty of His advent in glory, as Judge, and Lord, and King, Jesus left no excuse for dubiety in the minds of His apostles. After the ascension, throughout the course of apostolic administration, the future coming of the Lord was preached with earnest emphasis.[1561]
Book of Mormon prophecies concerning the advent of the Lord in the last days are specific and definite. On the occasion of His appearing to the Nephites on the American continent shortly after His ascension from the Mount of Olives, Christ preached the gospel to assembled multitudes; "And he did expound all things, even from the beginning until the time that he should come in his glory"; and the events to follow, "even unto the great and last day."[1562] In granting the wish of the three Nephite disciples who desired to continue their ministry in the flesh throughout the generations to come, the Lord said unto them:
"Ye shall live to behold all the doings of the Father, unto the children of men, even until all things shall be fulfilled, according to the will of the Father, when I shall come in my glory, with the powers of heaven; And ye shall never endure the pains of death; but when I shall come in my glory, ye shall be changed in the twinkling of an eye from mortality to immortality: and then shall ye be blessed in the kingdom of my Father."[1563]