To Break and Be Made

The Hidden Glory of Alignment 

(D&C 27-28)

A Call to the Wounded Heart

The concept of alignment is a delicate, sacred thing—often misunderstood, always difficult. We speak of aligning ourselves to God’s will as though it were a simple matter, as though it were a quiet, calm shift of the heart. But in truth, it is a painful thing. To align means to bend, to change, to reshape the very core of who we are. It’s not just a yielding; it’s a transformation. It is a collision of wills—the divine, pure and perfect, against our own, cluttered and self-willed. The greater the distance between the two, the greater the cost of the journey.

In Doctrine and Covenants 28, when the Lord speaks to Joseph about Hiram Page and the confusion caused by his revelations, He speaks not just about authority or divine order. He speaks about alignment. And alignment, true alignment, can break you. It can shatter your idea of who you are, what you think you need, and where you imagine your life is headed. But that is the cost—the painful, soul-stretching cost of stepping into a divine flow that isn’t based on your preferences, your desires, or your understanding. It is about becoming.

The Lord’s words to Hiram Page were not just corrective—they were inviting. To follow God’s will, to be truly in harmony with the Creator, is not to be forced into submission. It is to step into the flow of something so much bigger than ourselves that we are, in a sense, reshaped. But this reshaping often hurts because it means letting go of who we thought we were, or who we thought we should be. And that, more than anything, is what makes alignment so difficult.

The Sacrament: A Life-Altering Act

It’s easy to view the sacrament as a ritual. We partake of it, remember Christ, and perhaps find a quiet peace for a moment. But that moment—where we take the bread and water—can also be a reckoning. When Joseph was stopped by the angel before obtaining the wine for the sacrament in Doctrine and Covenants 27, it wasn’t a mere change in procedure. It was a correction in understanding. The sacrament is not just a memorial; it is a call to alignment.

To partake of the sacrament “with an eye single to His glory” is not simply to remember Him; it is to enter into a moment of realignment. It’s to stand before God and say, “I choose You. I choose Your will, even when it disrupts my own, even when it asks me to die to myself, even when it requires the breaking of my heart.” Every time we partake, we are asked to make that choice—to realign our hearts with Christ’s. And make no mistake, it is a choice that can break us. To align with Christ’s will is often to walk away from our own.

A True Wrestle

The phrase “to align with God’s will” sounds passive—until you try it. It’s easy to say, “Thy will be done,” when the Lord’s will doesn’t disrupt your own. But when the path He sets before you diverges from the one you imagined for yourself, when His will challenges your desires or your comfort zone, that’s when you feel the wrestle. In D&C 28:15, we read, “It shall be given thee what thou shalt do,” a beautiful reminder that personal revelation is available to all of us. But how often do we neglect to acknowledge the cost of that revelation?

Revelation is not a mere flood of comforting answers—it is often the piercing light that illuminates everything we have held dear and asks us to surrender it. Personal revelation is not simply direction; it is a call to change. It will not always be what we expect or desire. It asks us to realign our lives, our intentions, and our hearts to something far greater than what we envisioned. The wrestle isn’t against God; it’s against our own desires, our own comfort, our own egos.

This is why alignment is so difficult—it’s not just about adjusting the surface. It’s about reshaping who we are at our core, moving from a life that’s focused inward to one that is focused on Him. The deeper the alignment, the deeper the sacrifice.

The Armor of God: Protective Power of Submission

And then, we are given the armor of God—a stark contrast to the outward forms of power and strength the world would have us seek. The armor isn’t meant to make us invincible—it’s meant to protect our hearts. To align ourselves with God’s will doesn’t mean becoming immune to the trials of life, but it means that through the trials, we are protected. We are shielded in our hearts, in our spirits, by a divine strength that can only come from submission.

D&C 27:15-18 reminds us that we are armed with faith, truth, salvation, and righteousness—not as passive shields, but as active elements of spiritual fortification. When we align our hearts to God’s will, we are armed. We can endure, because our strength doesn’t come from the protection of our own desires or plans; it comes from God’s strength, made manifest through our willingness to follow Him.

The Call to Stand in Order

The Order of the Church, like the Order of Heaven, is one of alignment. God’s work is done in order, as we read in D&C 28:13. His kingdom is not a place of confusion, of clashing wills, or of competing desires. It is a place where everything is aligned under Christ, and we are invited to participate in that order. It is a place where His will is supreme, not out of tyranny, but out of love—because He knows that in alignment with His will, we become whole.

So, the question must be asked—what are we willing to align? What parts of ourselves are we willing to reshape, to mold into something new? Are we willing to submit, not in resignation, but in expectant faith, knowing that in aligning with God’s will, we are being led to something far greater than we could ever have imagined?

Alignment asks everything of us. But in the end, it gives back more than we can comprehend. It brings us to the peace and purpose we seek, not by following our own path, but by stepping into the path He has laid before us.

We are called to align. We are called to wrestle. We are called to be reshaped, transformed, and in the process, become something eternal.

The Restoration Never Was A Man’s Story

Baptized in Mockery, Sustained by Fire: The Gospel According to Emma
A Devotional Reflection on Doctrine and Covenants 23–26

The Second Voice of the Restoration

The Lord rarely enters our stories when it’s convenient.

He comes, more often, when the roof is caving in—when the prayers are faint, and the cost of discipleship has risen higher than we expected. He comes when we are half-sure we’ve made a mistake.

Such was the hour of Emma’s baptism. It should have been a serene rite. A promise sealed with water and Spirit. Instead, it was shattered by the shrill laughter of a mob. She was mocked. Threatened. Forced to flee. And when Joseph raised his hands to confirm her membership, the law raised its hand to take him away.

Let us not pretend the Restoration began in peace. It was born in fire and contradiction.

And Emma—our “elect lady”—was not spared that fire. She was asked to build Zion while the world tore down her name. To write hymns while her husband was hunted. To raise a family in the shadow of exile. To believe.

Not in herself. Not even in Joseph.

But in the Voice that told her, through it all:

“Fear not.”

“Rejoice.”

“Cleave.”

I love Emma. I do.

Not as a symbol. Not because she made it into the hymnbook or the history books.

But because in her, I see the quiet soul who bore the weight of a dispensation without ever seeking the spotlight. I see a woman asked to be strong without applause. Loyal without guarantees. Faithful in a narrative she could not control.

And in my personal view, which I’ll unfold more later this year, she was the second most important protagonist in the unfolding Restoration. Yes, second only to the Prophet himself. That’s not flattery—it’s awe.

This is not the last we will hear from her. Nor should it be.

She Still Believes: Emma, Fire, and the Foundations of Zion

It is a subtle, searing mercy that the Lord never hides what lies ahead. To Joseph and Oliver, newly ordained and still raw from rejection, He speaks plainly:

“You shall have afflictions. Be patient.” (D&C 24:8)

Not the message we crave. We want ease. Rescue. Relief.

But the Lord does not promise escape—He promises presence. “I am with thee,” He says.

If that sounds familiar, it is because it has always been so.

He was with Elijah in the silence after the storm.

With Shadrach in the fire.

With Alma’s people “in their burdens,” not apart from them (Mosiah 24:14–15).

And with Emma, not instead of her pain, but inside it.

To be “lifted up out of affliction” does not mean the affliction is canceled. It means it will not define you. Because Someone else already has.

Not Just the Elect Lady: Emma and the Covenant Beneath the Crown

It’s tempting to ask: why Emma?

Why place the mantle on her, with everything already stacked against her?

But heaven has never chosen for comfort.

It chooses for what it sees. And in Emma, the Lord saw not convenience but covenant.

No thunder, no trumpets—just a voice: “Thou art an elect lady.” (D&C 25:3)

The calling wasn’t ceremonial. It was cruciform.

She was called to rejoice while mourning. To sing while Joseph was jailed. To hold the Church together with threadbare hope.

Her calling was not to preach, but to cleave.

Not to lead armies, but to remember.

Not to live comfortably, but to live deliberately.

To be elect is not to be spared, but to be trusted.

Cleave: The Cost of Believing with Emma

“Continue in the spirit of meekness.” (D&C 25:14)

Meekness is not weakness. It is strength that has been trained. It is the quiet self-possession of a soul that has nothing to prove but still everything to give.

The Savior said, “Learn of me, for I am meek and lowly in heart.” (Matthew 11:29)

He said it not with defeat, but with dominion.

Emma’s meekness was not shrinking—it was choosing.

Choosing to stay.

To forgive.

To walk forward without knowing if she’d ever reach the promised land.

That kind of meekness reshapes the world.

She Sang Anyway: Emma Smith and the Covenant We Overlooked

“The song of the heart,” the Lord says, “is a prayer unto me.” (D&C 25:12)

Emma didn’t just sing songs. She gathered them, preserved them, offered them to a people starved for light.

When she compiled the first hymnbook, she wasn’t curating music—she was fortifying memory. And maybe also her own heart.

Singing is not decoration. It is theology.

To sing is to say, I remember who God is, even when I forget everything else.

What song would Emma have sung that day by the river, with the mob behind her and her husband taken?

Perhaps only this: I still believe.

What the Mob Forgot, God Remembered

“Lay aside the things of this world, and seek for the things of a better.” (D&C 25:10)

This is not just about gold or pride.

The “things of this world” often wear subtler faces:

The longing to be understood.

The ache to be safe.

The comfort of being right.

But the Lord doesn’t call us to safety. He calls us to sanctity.

To cleave to covenants is to say yes again and again, even when there’s no spotlight, no reward, and no clarity.

Emma did that. Without fanfare. Without fail.

In D&C 26, the Lord reveals a principle so quiet we almost miss it: “All things shall be done by common consent.” (v. 2)

In Zion, we do not coerce—we covenant.

When we raise our hands to sustain, we are not nodding in agreement.

We are entering into mutual trust.

We are saying, You do not walk alone.

Emma knew what it meant to walk alone.

And yet, she still lifted others. She still sustained a kingdom whose shape she could barely see.

There’s something holy about a testimony that keeps walking even when the story no longer makes sense.

Emma walked.

The Lord saw her. And spoke to her. And trusted her.

She will appear again in the Doctrine and Covenants.

Not as a footnote. But as a partner.

And perhaps, as this year unfolds, we will begin to see more clearly what I believe with all my heart:

That behind every prophet must be someone like Emma—

Not in the shadows,

But in the story.

Not as a helper,

But as a heroine.

This is not the end of Emma’s story.

And it is certainly not the end of her song.

 

Are You Willing to Carry the Armor?

D&C 27

Several thoughts on D&C 27 and the priesthood spurred by thoughts of some of the brethren on this section

The Priesthood: Not a Badge, But a Burden

In the quiet echo of the words found in Doctrine and Covenants 27, we are reminded of a radical, even scandalous truth: the priesthood is not a title, not an accolade, not a comforting label bestowed upon a select few to wear as armor against the world’s struggles. It is, rather, a divine force that burns with the fire of creation itself, one that has been given to us—not as a gift, but as a terrifying responsibility. We often speak of priesthood as something “holy,” as something “sacred,” as if those words somehow ease us into a comfortable, tidy understanding of what it entails. But let us not fool ourselves—this is not the priesthood of convenience, of ego, or of the “in-group.” No, it is the priesthood of wrath and mercy combined, of creation and destruction in the name of God’s ultimate plan.

Priesthood: A Trust, Not a Right

We must confront the paradox head-on: the priesthood, this sacred power that has been entrusted to us, is not our possession. The moment we start thinking of it as something to be “held,” we lose sight of its true purpose. It is not ours to control, to claim as a right, or to flaunt as a mantle of honor. It is, rather, an incomprehensible trust from God—one that demands absolute humility. The words of the Savior when He conferred the priesthood upon Joseph and Oliver must haunt us: “Bring forth the power to bring to pass the eternal life of man.” When we say these words, do we even begin to grasp the weight of them? The eternal life of man—it is not a passing comfort, not a mere “helping hand” to ease burdens. It is the fire of creation itself, burning with the weight of eternity. It is the raw, unrelenting power to build and destroy, to save and condemn, all in the name of an unfathomable love.

The Priesthood of Contradictions

We live in a time where comfort is our highest pursuit. The world seeks peace through pacification, ease through convenience, and grace through cheap absolution. Yet the priesthood—this great and terrible power—is none of these things. It does not offer comfort to the weak, but challenge to the strong. To hold the priesthood is to embrace contradiction. It is to live on the razor’s edge, always standing between the eternal and the temporal, between the wrath of God and His mercy, between the absurdity of the world’s demands and the incomprehensible will of the Divine.

A Sacred Trust: Humbling Ourselves Before God

But we are uncomfortable with this—uncomfortable with the idea that the priesthood should terrify us. For in truth, it is not the man who holds it, but the man who becomes the instrument of God’s wrath and mercy—always and constantly on the edge of destruction or creation. We are taught that it is sacred, but sacredness is not comfort. It is the divine discomfort of being a part of something so vast that we can hardly understand it. And yet, we attempt to reduce it to something we can control, something we can compartmentalize and neatly categorize. We approach it as though it is a thing to be displayed in public, a badge to announce our worth. But the priesthood is not about our worth—it is about His.

Forging the Shield of Faith in the Fire of Home

Let us now look at our homes, our families, and the question looms: Do we really believe the priesthood can be forged there, in the fire of our most mundane, human interactions? If we do, then why do we so often neglect it in our quiet, private moments? We love to speak of the “shield of faith,” as though it is something we can simply pick up when we feel the need for protection. Yet, faith is not forged in the heat of battle. It is crafted in the silence of our own hearts, in the unseen moments when no one is watching. Faith is born in the kitchen, not in the pulpit. It is fashioned in the whispered prayers of a mother, the quiet acts of service when no one else sees. The shield of faith is made not in grand declarations, but in the minute, often forgotten choices that shape the heart.

Faith: A Shield Built, Not Borrowed

We must ask ourselves: how many of us truly build this shield? Or do we simply borrow it when convenient, only to cast it aside when the battles seem too distant or too small to warrant its use? This shield is not passive—it is the very act of living with purpose. It requires work, conscious and deliberate work, to carry it day after day, moment by moment.

Testimony: The Battle of Daily Choices

And then we come to the testimony—our “true north.” How flippant we have become with this concept. We speak of it as though it is a feeling, a momentary rush of emotion. Yet, how little we realize that a testimony is not something that just happens. It is the consequence of unrelenting obedience, of sacrifice, of choices made when no one else sees. It is the result of saying no to everything the world offers and yes to the eternal promises of God. It is the quiet battle, fought in the heart, every day.

The Last Dispensation: Are We Ready?

What of our dispensation? Do we truly realize the gravity of what we have been given? Or are we too distracted, too comfortable, to notice that this is the last dispensation? We live in the time when Christ is to return. We are not living merely in a moment of history; we are living in history’s final moment. Everything we do—every choice, every action, every breath—resonates in eternity. This is not a time for complacency, for living as if tomorrow will never come. This is the time to stand—now, with faith, with conviction, and with unyielding commitment to the work of God.

The Final Question: Will We Stand?

In the words of the Lord: “Take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand” (Doctrine and Covenants 27:15). And He continues: “Ye shall be able to quench all the fiery darts of the wicked” (Doctrine and Covenants 27:17). These words should not comfort us—they should challenge us. They should drive us to action, to a life lived on the edge of greatness and calamity, with the full understanding of the weight of the priesthood and the responsibility it entails.

The Weight of the Priesthood: A Call to Action

In every moment, we are confronted with a simple question: Do we accept this weight, this calling, this terrifying responsibility of the priesthood? Will we stand firm with our armor of faith, even as it cuts into our very soul? Will we choose to carry the shield of faith, even when it seems too heavy to bear? Or will we, once again, seek comfort, avoiding the discomfort that is the essence of discipleship? The decision is ours—and ours alone.

The Book of Mormon Mention Dragons

“And it came to pass that the people of Limhi began to drive the Lamanites before them; yet they were not half so numerous as the Lamanites. But they fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight.” Mosiah 20:11

The Know

One aspect of the Book of Mormon that sometimes turns heads is its four usages of the word dragon. Two of these occurrences are in quotations from Isaiah, which is perhaps not surprising since the word can be found in many passages of the King James Version of the Bible. However, the term is also used in two passages unique to the Book of Mormon, both times appearing as a simile for fierce fighters (Mosiah 20:11; Alma 43:44). Readers may be surprised by these occurrences and ask why dragons, mythical creatures, are mentioned in the Book of Mormon.

Because the Nephite conception of dragons may have been originally derived from the Israelite view, it is worthwhile to summarize what dragons were in the Near East and in the Hebrew Bible particularly. The Hebrew word translated as “dragon,” tannin, is a broad term describing reptilian creatures of various sizes: snakes, crocodiles, and even legendary sea serpents. Though tannin is sometimes translated as “whale” in the King James Version, the approximation is somewhat conjectural, and tannin is regularly reptilian.

Tannin is occasionally described on land; however, it is primarily associated with water and is typically described in or with water. Similar to other Near Eastern “dragons,” it represents the watery chaos that preceded Creation. Many Near Eastern cultures thus connect the slaying of a primordial sea monster to the dawn of Creation. Several biblical passages seem to make reference to Jehovah slaying a great sea monster (tannin) as part of the Creation and use proper names like Rahab for the monster.

The Hebrew conception of tannin may also be behind some of the Book of Mormon’s usages of the word “monster.” After quoting an Isaiah passage about God slaying a tannin, Jacob repeatedly personified death, hell, and the devil as an “awful monster” from which God “delivereth his saints.” The tannin could also be the conception behind the “monster of the sea” Moroni differentiated from whales in Ether 6:10.

As Latter-day Saint scholars like John L. Sorenson and Matthew Roper have noted, many of these Old World conceptions of a tannin could have easily translated to both the biological and cultural environment of the New World. Speaking of Mormon’s mention of dragons in Mosiah 20:11, Sorenson explained:

What kind of “dragons” did he have in mind? The reference was probably to the crocodile or caiman. … But this “dragon” was much more than a dangerous bit of the natural world. In Mesoamerican mythology a giant creature of crocodilian form was thought to float on the supposed subterranean sea. His back was the surface of the earth, and his connection with earth and waters tied him symbolically with productivity and fertility. This “earth monster” is repeatedly shown at the base of relief carvings. … We can at least note two things about Zeniff’s dragon imagery: (1) it had powerful meaning to his listeners—beyond being a mere literary phrase, and (2) the complex of ideas is represented not only in the Book of Mormon but in Palestine and in Mesoamerica as well.

Several species of crocodilians (including crocodiles, alligators, and caimans) can be found in the Americas. Many of these regularly attack humans and sometimes cause fatalities—their ferocity is noted in some of the earliest descriptions of them. The Americas are also home to dangerous serpents like pit vipers as well as many aquatic or semi-aquatic serpents such as water snakes, garter snakes, and the venomous yellow-bellied sea snake.

While the biological underpinnings of an Old World tannin or dragon can be nicely mapped onto New World animals, there is also a conceptual overlap with the mythological idea of a dragon in the New World. Indeed, ancient American societies had many cultural and mythological parallels to the tannin as a supernatural, aquatic, and violent reptilian monster.

New World cultures associated many different themes with serpents and crocodiles, but these reptiles were frequently associated with water—like the Hebrew tannin. Water itself seemed to be personified as a serpent. Similarly, images from Tulum and the Dresden Codex depict a cosmic flood of water pouring from the mouth of an enormous crocodile.

In a Creation story from the New World, a giant crocodile or caiman was killed, and its body was used to form the earth and the sky—similar to the Creation stories of Near Eastern cultures, in which a monster living in a primordial ocean was slain. In the New World story, the earth itself was considered to be the back of either a giant crocodilian or turtle. Thus, crocodilians became a symbol not only of water but also of the earth and fertility, and they were sometimes portrayed with trees growing from them. The Popul Vuh recounts how the Hero Twins defeated a giant crocodilian monster who could form mountains. The term dragon is sometimes used to describe these creatures and the animals they are based upon in modern scholarship.

The serpent was a sacred symbol in ancient Israel, and several Old World cultures deified the serpent or portrayed it as a supernatural being. New World cultures also often deified the serpent, and many New World deities appear in serpentine or even crocodilian form. Not all reptilian deities were water related, nor were they always warlike. Likewise, not all water deities were warlike, but there certainly was overlap between each of these themes. Deities like K’uk’ulkan and Tlaloc could be portrayed as both reptilian and aquatic. The sea itself was sometimes depicted as a place of violence. One of the primary supernatural beings associated with war was the War Serpent, which was associated with the water deity K’uk’ulkan.

Combat in ancient Mesoamerica seems to have been sometimes conceptualized as fighters transforming into zoomorphic supernatural beings during conflict. Mayan royalty were sometimes accompanied in processions by battle beasts, representatives of spiritual animals (called wayob), into which the kings were thought to transform in combat. These spiritual animals were sometimes depicted as serpentine creatures. The wayob were typically depicted as jaguars, though some have argued that the associated imagery is actually crocodilian or some combination of jaguar and crocodile. Serpents and crocodiles were also featured on Mayan headdresses. Perhaps these ideas helped create the Nephite imagery of fighting “like dragons.”

The Why

Knowing that all these conceptions of the Hebrew tannin—serpents, crocodiles, and legendary primordial sea monsters—were familiar in a New World setting helps dispel accusations that the word dragon is out of place in the Book of Mormon. Rather, the term could well designate a number of powerful creatures that the Lehites would have been familiar with and that were spoken of in ancient American cultures. This understanding also helps elucidate what the Book of Mormon authors probably had in mind when describing those who fought “like dragons.”

It may also seem strange to readers that some ancient Israelites and Nephites, individuals whom we claim were enlightened by God’s prophets, may have believed in the existence of fantastical creatures. Yet, while some within Israelite and Nephite society may have literally believed in mythical creatures, many mentions of these creatures in Hebrew and Nephite scripture appear to be figurative or polemical. n some cases the terms could perhaps have been mistranslated and may refer to a very real creature without supernatural connotations. Scripture teaches that God speaks to all nations according to their own language and that He is able to accommodate the cultural worldviews of all peoples, giving them as much truth as He sees fit and in ways they can understand (Doctrine and Covenants 1:24; Alma 29:8).

Though the dragon (from the Greek drakon) later became a symbol for the devil in the Revelation of John and in Christianity generally, the Book of Mormon usage—and incidentally, the Mesoamerican usage—was somewhat more neutral. The Nephites who were inspired by a higher cause than their enemies were said to have fought “like dragons.” Though peace should always be assertively promoted, readers will nonetheless inevitably have spiritual combat with their trials and temptations and can “fight the good fight” against the devil with the same legendary fierceness as a caiman, crocodile, or sea serpent.

Further Reading

Matthew Roper, “Anachronisms: Accidental Evidence in Book of Mormon Criticisms, Part 1: Animals” (forthcoming).

John L. Sorenson, An Ancient American Setting for the Book of Mormon (Provo, UT: Foundation for Ancient Research and Mormon Studies, 1985), 187–188.

Return Missionaries Not Married With In Six Months

RM IF YOU ARE NOT MARRIED WITH-IN 6 MONTHS YOU ARE NOT FAILURE

President Harold B. Lee “I am not trying to urge you younger men to marry too early.

I think therein is one of the hazards of today’s living.

We don’t want a young man to think of marriage until he is able to take care of a family, to have an institution of his own, to be independent.

He must make sure that he has found the girl of his choice, they have gone together long enough that they know each other, and that they know each other’s faults and they still love each other.

I have said to the mission presidents (some of whom have been reported to us as saying to missionaries, ‘Now, if you are not married in six months, you are a failure as a missionary’), ‘Don’t you ever say that to one of your missionaries.

Maybe in six months they will not have found a wife; and if they take you seriously, they may rush into a marriage that will be wrong for them.’ “Please don’t misunderstand what we are saying; but, brethren, think more seriously about the obligations of marriage for those who bear the holy priesthood at a time when marriage should be the expectation of every man who understands the responsibility; for remember, brethren, that only those who enter into the new and everlasting covenant of marriage in the temple for time and eternity, only those will have the exaltation in the celestial kingdom.

That is what the Lord tells us” (in Conference Report, Oct. 1973, 120; or Ensign, Jan. 1974, 100).

Church Bulletin “When full-time missionaries return home, they should be counseled concerning such matters as continuing their education or employment, strengthening family relationships, participating actively in the Church, paying tithes and offerings, and preparing for temple marriage.

It is unwise, however, to ‘recommend that missionaries be married within a specific time. The decision to marry is so important that it should be made only after the most prayerful and careful consideration by the individual.’

(Mission President’s Handbook [31153], 1990, p. 23)” (Bulletin, 1993, no. 1, 2).

- President Harold B. Lee

WHY THE ANGEL MORONI TOPS MOST LDS TEMPLES

WHY THE ANGEL MORONI TOPS MOST LDS TEMPLES

(Feature photo of the Nauvoo Temple by Alan Fullmer)

If you’ve ever seen a temple, you’ve probably seen a golden statue standing on top of it. Unless you visited one of the eight temples that do not have a statue, the statue you saw was of Angel Moroni. Have you ever wondered why he stands atop so many temples?

WHO IS MORONI?

Moroni was a prophet in the Book of Mormon. He lived on the ancient American continent. As a mortal, he completed the compilation and writing of the Book of Mormon. Over 1,000 years later, he ministered to Joseph Smith as a resurrected being. It was part of the responsibility given to him to care for the Book of Mormon. Moroni counseled with Joseph Smith during several appearances. He instructed Joseph Smith, testified to the Three Witnesses of the Book of Mormon, and otherwise assisted in the work of restoring the gospel, until the Book of Mormon was published in 1830.

WHY IS HE ON SO MANY TEMPLES?

Because the angel Moroni had such a significant role in in restoring the everlasting gospel to be preached to all the world, we now place his statue atop the temples. He is shown as a herald of the Restoration to usher in the 2nd coming of Jesus Christ.

Dedicated in 1893, the Salt Lake Temple was the first temple topped with an angel that was formally identified as Moroni. It was hammered out of copper and covered with 22-karat gold leaf. The statue is over 12 feet tall and stands on a stone ball on the 210-foot central spire on the east side of the temple. The Los Angeles Temple and then the Washington DC Temple were the next temples to receive angel Moroni statues.

WHY NOT ALL THE TEMPLES?

Once in a while, building codes, architectural designs, or possible cultural misconceptions prevent the use of an angel Moroni statue. There are 9 temples in the world that do not have a statue: Paris, Cardston, Hamilton, Laie, Logan, Manti, Mesa, Oakland, and St. George.

TEMPLES THAT RECEIVED A STATUE LATER

There are a number of temples that got an angel Moroni statue years after their dedications. The first one was the Idaho Falls Temple, which received its statue nearly 40 years after the dedication! Then in the 2000’s, several angel Moroni statues were added to temples without them, including the Ogden Utah, Provo Utah, Freiberg Germany, São Paulo Brazil, Tokyo Japan, Bern Switzerland, and London England Temples

A Holy City Of Zion And The Davidic Kingdom

Have you ever wondered about the significance of Zion and the Davidic Kingdom in biblical prophecy? 

How do these concepts tie into the heavenly city and the eternal reign of Christ? 

Join us as we delve into the spiritual depths of Zion and its connection to the fulfillment of God’s plan.

Throughout history, Zion has carried profound spiritual meaning, often associated with God’s dwelling place and the establishment of His kingdom. 

But what if there’s more to it than meets the eye? 

What if Zion holds the key to understanding the ultimate fulfillment of God’s promises?

In this article, we’ll explore the biblical passages that shed light on the significance of Zion. 

From Psalm 132:13-14, where Zion is seen as a precursor to the heavenly Jerusalem, to Isaiah’s vision of a future where all nations flow to Zion (Isaiah 2:2-4), we’ll uncover the rich symbolism and prophetic messages embedded in these texts.

Join us as we journey through the Scriptures, uncovering the promises made to David and how they point to Jesus‘ eternal reign. We’ll also delve into the references to Jerusalem in the New Testament, such as Matthew 5:35and Matthew 21:1-11, and their connection to the establishment of God’s kingdom.

Finally, we’ll explore the vision of the new Jerusalem in Revelation 21:2-3 and its significance as the culmination of God’s promise in Christ. Through this exploration, we hope to deepen our understanding of Zion and its role in the eternal plan of God.

So, are you ready to embark on this journey of discovery? Let’s unravel the mysteries of Zion and the Davidic Kingdom, and uncover the profound truths that lie within.

Contents  hide

1) Zion: God’s Dwelling Place

1.1) Symbolism of Zion

2) The Promise to David

3) Isaiah’s Vision of the Holy Mountain

4) Jerusalem, the City of the Great King

4.1) The Significance of Jerusalem

4.2) The Role of Jerusalem in God’s Plan

4.3) The Divine Plan Unfolding

5) The Son of David

5.1) The Significance of Jesus’ Lineage

6) Zion in Hebrews

7) The New Jerusalem in Revelation

7.1) In Summary

8) Jesus’ Entry into Jerusalem

9) The Lord’s Prayer and the Kingdom

Zion: God’s Dwelling Place

When we reflect on the scriptures, we encounter Psalm 132:13-14, which provides us with profound insights into Zion as not just a physical place, but as a spiritual concept. It serves as a precursor to the heavenly Jerusalem, where Christ reigns eternally.

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In Psalm 132:13-14, we read:

“For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest forever: here will I dwell, for I have desired it.” – Psalm 132:13-14 (KJV)

In these verses, we see that God has chosen Zion as His dwelling place. It is a place of rest and divine presence. But what does this mean for us?

Zion represents more than just a geographical location; it symbolizes the heavenly Jerusalem, where God’s reign is fully realized through Christ. It embodies the spiritual union between the heavenly realm and the earthly domain.

As believers, we can find comfort and hope in the promises made by God regarding Zion. It reassures us of His unwavering commitment to establish His divine plan and manifest His reign.

Through the imagery of Zion, we catch a glimpse of the heavenly Jerusalem, where Christ’s eternal rule brings peace, righteousness, and restoration. It is a vision that encompasses all believers and transcends physical boundaries.

Just as the earthly Jerusalem was a physical representation of Zion, we are called to be living testimonies of God’s kingdom on earth. Our lives should reflect the values and attributes of the heavenly Jerusalem, bringing the transformative power of Christ’s reign into every aspect of our existence.

As we meditate on these verses, let us embrace the significance of Zion in God’s divine plan. Let us seek to embody the heavenly Jerusalem in our lives, allowing Christ’s reign to transform us and impact the world around us.

Symbolism of Zion

Symbol	Meaning
Eternal Reign of Christ	Zion foreshadows the heavenly Jerusalem where Christ reigns eternally, establishing God’s kingdom on earth.
Divine Presence	Zion represents God’s chosen dwelling place, where His rest and divine presence abide.
Spiritual Union	Zion serves as a spiritual connection between the heavenly realm and the earthly domain, uniting believers in Christ’s reign.
Hope and Salvation	God’s promises regarding Zion give us hope and assurance of His divine plan, offering salvation and restoration.
Transformative Power	Just as the earthly Jerusalem represented Zion, believers are called to embody the values and attributes of the heavenly Jerusalem, impacting the world through Christ’s transformative power.

The Promise to David

One of the most significant promises in the Bible can be found in 2 Samuel 7:12-13. In this passage, God makes a covenant with David, promising him a lasting kingdom. The words spoken by God to David demonstrate His faithfulness and plan for the future:

“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever.”

This promise holds great importance as it foreshadows the eternal reign of Jesus Christ and the establishment of His divine kingdom. Just as God promised David a lasting kingdom, Jesus fulfills this promise by establishing a kingdom that will endure forever.

Through His lineage as a descendant of David, Jesus embodies the realization of God’s covenant. His birth, life, death, and resurrection pave the way for the establishment of an everlasting kingdom, where righteousness and justice will prevail.

Jesus’ eternal reign brings hope and assurance to believers, guaranteeing them a place in His everlasting kingdom. As followers of Christ, we can find solace in the knowledge that His reign will never end, offering us peace and security for all eternity.

By examining the promise to David in 2 Samuel 7:12-13, we gain a deeper understanding of the lasting kingdomthat Jesus brings. This promise serves as a testament to God’s faithfulness and His plan for the redemption and restoration of His creation.

Promise	Reference
Lasting Kingdom	2 Samuel 7:12-13
Jesus’ Eternal Reign	Various

Isaiah’s Vision of the Holy Mountain

Isaiah 2:2-4 paints a prophetic picture of a future where people from all nations flow to Zion, guided by the universal call of Christ. This vision reveals God’s plan for Jerusalem as the city of the great King, a gathering place for all who seek His presence.

“And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”

Isaiah 2:2-4 (KJV)

Isaiah’s vision foretells a time when the influence of Zion extends beyond geographical boundaries. It symbolizes the universal call of Christ, drawing people from every nation to gather in the presence of God. In Zion, they will receive divine teachings and walk in the ways of the Lord.

This vision doesn’t merely represent a physical journey to Jerusalem, but a spiritual pilgrimage towards unity, peace, and righteousness. It describes a future where conflict and warfare cease, replaced by harmony and cooperation. The swords and spears that once symbolized destruction will be transformed into tools of productivity and growth.

This prophecy holds immense hope and promise for all nations, as it signifies the reconciliation and restoration brought about by the eternal reign of Christ. It serves as a reminder of God’s ultimate plan to bring healing and restoration to a broken world through His Son.

Jerusalem, the City of the Great King

In Matthew 5:35, Jesus makes a significant reference to Jerusalem that holds great significance in God’s plan. Jerusalem is not just an ordinary city, but it is the city of the great King, where God’s promises find their fulfillment and His kingdom is established.

“Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.”

These words from Jesus highlight the unique status of Jerusalem as the dwelling place of God, where His presence is manifested within His creation. It is a city with profound spiritual and symbolic meaning, serving as a beacon of hope and a testament to God’s faithfulness to His people.

Throughout history, Jerusalem has played a pivotal role in the unfolding of God’s plan. It is the city where God chose to establish His temple and dwell among His people. In the Old Testament, we see Jerusalem as the center of worship and the place where the Davidic kingdom thrived.

The Significance of Jerusalem

Jerusalem holds deep significance in God’s plan for redemption and salvation. It serves as a physical and spiritual connection between heaven and earth, bridging the gap between the divine and the human.

God’s plan for Jerusalem goes beyond just being a physical city. It represents His desire to establish His kingdom on earth, with His righteous rule and reign. Jerusalem is the earthly manifestation of the heavenly city, the place where the eternal reign of Christ will be realized.

In Jerusalem, God’s promises find their fulfillment. It is the city where Jesus walked, taught, and eventually sacrificed Himself for the salvation of humanity. His death and resurrection in Jerusalem paved the way for the establishment of His kingdom, where He will reign as the great King.

The Role of Jerusalem in God’s Plan

Jerusalem plays a pivotal role in God’s plan for the redemption and restoration of His creation. It is the city where God chose to reveal His glory, where His presence resided among His people.

Throughout Scripture, we see Jerusalem as a central hub, where people from all nations are invited to come and worship the Lord. It serves as a beacon of hope, drawing people to God’s love and grace.

The establishment of God’s kingdom in Jerusalem signifies the ultimate victory over sin and death. It is a place of divine authority and sovereignty, where righteousness will prevail and all things will be made new.

The Divine Plan Unfolding

As we delve into the significance of Jerusalem, we witness the divine plan unfolding before our eyes. From the promises made to David in 2 Samuel 7:12-13 to the vision portrayed in Isaiah 2:2-4, the threads of God’s plan are intricately woven together, culminating in the establishment of His eternal kingdom.

God’s plan goes beyond the physical city of Jerusalem. It encompasses the hearts and lives of His people, as His kingdom is established within them. It is a plan rooted in love, grace, and the ultimate sacrifice of Jesus.

As we embrace the significance of Jerusalem in God’s plan, let us open our hearts to His leading and surrender to His divine purpose. Through Jerusalem, we catch a glimpse of the grandeur of God’s kingdom and the eternal reign of Christ, where all things find their true significance and purpose.

The Son of David

Matthew 1:1 establishes a significant link between Jesus and the lineage of David, paving the way for the ultimate fulfillment of God’s plan. This connection to David’s kingdom is crucial in understanding the role of Jesus as the Son of David and His establishment of an eternal reign.

In Matthew 1:1, the genealogy of Jesus is traced back to David, highlighting His rightful place in the lineage of the great king. This lineage signifies Jesus’ rightful claim to the Davidic throne and affirms His authority in establishing a kingdom that will endure forever.

“The book of the generation of Jesus Christ, the son of David, the son of Abraham.”

By identifying Jesus as the Son of David, Matthew emphasizes His royal lineage and establishes His role as the awaited Messiah. This recognition of Jesus’ connection to David’s kingdom is crucial in understanding the fulfillment of God’s promise and the establishment of His eternal reign through Christ.

The Significance of Jesus’ Lineage

The lineage of Jesus carries immense significance in the context of God’s plan for salvation. Through His lineage, Jesus embodies the fulfillment of the Davidic promise of a kingdom that will never end. This lineage solidifies Jesus’ credentials as the long-awaited Messiah, the one who will bring about the ultimate realization of God’s plan.

As the Son of David, Jesus fulfills the prophetic promises of a righteous ruler who will reign in righteousness and bring about peace. His lineage establishes His rightful claim to the throne and positions Him as the ultimate fulfillment of God’s redemptive plan for humanity.

Furthermore, Jesus’ lineage emphasizes His humanity, showcasing that He is fully immersed in the historical and cultural context of Israel. By descending from David, Jesus embodies the hopes and aspirations of the Jewish people for a righteous king who will bring salvation and establish a kingdom that will endure throughout all generations.

The recognition of Jesus’ lineage as the Son of David is a testament to the faithfulness of God in fulfilling His promises. Through Jesus, God brings together the threads of His divine plan, combining the historical lineage of David’s kingdom with the spiritual reality of the ultimate fulfillment found in Christ.

 

The image above visually represents the significance of Jesus’ lineage as the Son of David. It serves as a visual reminder of the connection between Jesus and the promised kingdom.

In summary, Matthew 1:1 establishes Jesus as the Son of David, connecting Him to the lineage of the great king and underscoring His role in the fulfillment of God’s plan. Understanding Jesus’ lineage illuminates the ultimate fulfillment of God’s promises and highlights His authority in establishing an eternal reign.

Zion in Hebrews

When studying the heavenly city and the eternal plan of God, the book of Hebrews provides valuable insights. Hebrews 12:22-24 vividly contrasts Mount Sinai with the heavenly Jerusalem, shedding light on the transformation from the old to the new covenant.

In Hebrews 12:22, the writer describes the awe-inspiring scene of believers approaching Zion, the heavenly Jerusalem. This depiction captures the grandeur and holiness of the city, setting it apart as a symbol of God’s eternal kingdom. As believers, we are invited to enter this glorious realm and experience the presence of God Himself.

The passage further emphasizes the significance of the new covenant established through Jesus Christ. It highlights the heavenly Jerusalem as the gathering place for an innumerable company of angels, the church of the firstborn, and the spirits of righteous people made perfect (Hebrews 12:23). 

This depiction portrays the unity and communion we find in Christ’s redemptive work, as well as the continuity between the Old and New Testaments.

Through Jesus’ sacrificial death and resurrection, the old covenant is fulfilled, and a new covenant is established, ushering believers into the heavenly Jerusalem.

Hebrews 12:24 further emphasizes the unparalleled access that believers have in the new covenant. By the sprinkling of Jesus’ blood, we are brought into a closer relationship with God than the Israelites had under the old covenant. 

This sacrifice provides forgiveness and redemption, making it possible for us to approach God with confidence and boldness.

As we reflect on Hebrews 12:22-24, we gain a deeper understanding of the heavenly Jerusalem and its significance in the eternal plan of God. 

This passage reveals the transformative power of Jesus’ sacrifice, which bridges the gap between humanity and God, establishing a new covenant that grants us access to the heavenly city. 

It is in Zion, the heavenly Jerusalem, that we find our ultimate joy and fulfillment in the presence of our Heavenly Father.

Old Covenant	New Covenant
Based on the law and external rituals	Based on grace and the internal transformation of the heart
Limited access to God’s presence	Direct access to God through Jesus Christ
Animal sacrifices for temporary forgiveness	Jesus’ sacrifice for permanent forgiveness
Earthly sanctuary as a place of worship	Heavenly Jerusalem as the ultimate dwelling place of God

The New Jerusalem in Revelation

In the book of Revelation, we are presented with a powerful envisioning of Zion in the form of the new Jerusalem. Revelation 21:2-3 describes this heavenly city as the culmination of God’s promise, where His divine plan reaches its ultimate fulfillment.

This vision of the new Jerusalem serves as a grand finale, representing the fulfillment of God’s covenant with His people. It is a representation of the eternal kingdom that awaits those who faithfully follow Christ.

Revelation 21:2-3 states, “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.”

In these verses, we see the heavenly Jerusalem descending from God, symbolizing the divine union between God and His people. It is portrayed as a beautifully adorned bride, illustrating the intimacy and oneness that will be experienced in this eternal city.

This envisioning of Zion in the new Jerusalem reveals the ultimate fulfillment of God’s promise to dwell among His people. It signifies the culmination of His redemptive plan, where the separation between God and humanity is eradicated, and His kingdom is established in all its glory.

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

Through the envisioning of Zion in the new Jerusalem, we gain a glimpse into the magnitude of God’s love and faithfulness. It is a testament to His unchanging nature and His unwavering commitment to His people.

As we journey through the pages of Revelation, we are invited to embrace this divine vision and await with anticipation the day when we will enter into the glorious presence of the new Jerusalem. It is a reminder of the hope we have in Christ, the culmination of God’s promise, and the assurance of an eternal dwelling place in His kingdom.

In Summary

The new Jerusalem in Revelation is a powerful depiction of Zion, representing the culmination of God’s promise in Christ. It portrays the eternal city where God will dwell with His people, symbolizing the complete fulfillment of His redemptive plan. This envisioning of Zion serves as a source of hope and an assurance of our future in God’s eternal kingdom.

Jesus’ Entry into Jerusalem

Matthew 21:1-11 recounts the powerful and symbolic moment when Jesus made His triumphal entry into Jerusalem. This event holds great significance as it marks the fulfillment of the Davidic promiseand portrays Jesus as the long-awaited King.

As Jesus rode into the city on a donkey, the people recognized Him as the Messiah, shouting, “Hosanna to the Son of David! Blessed is He who comes in the name of the Lord!” (Matthew 21:9). This declaration of praise and adoration signifies the recognition of Jesus’ authority and kingship, fulfilling the Davidic promise of an everlasting reign.

The triumphal entry also serves as a foreshadowing of Jesus’ ultimate sacrifice for humanity. Just as the Passover lamb was brought into Jerusalem for sacrifice, Jesus, the Lamb of God, entered the city to give His life for the salvation of mankind. This selfless act of love would establish His eternal reign and pave the way for the fulfillment of God’s plan.

“Tell the daughter of Zion, ‘Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.'” – Matthew 21:5

The entry into Jerusalem also carries spiritual significance. It represents the divine inauguration of the new covenant and the ushering in of God’s kingdom on earth. Through Jesus’ triumphal entry, Zion, the city of David, becomes the starting point for the fulfillment of God’s divine purposes.

Jesus’ entry into Jerusalem is a powerful reminder of His kingship, the fulfillment of the Davidic promise, and the establishment of His eternal reign. It paves the way for the ultimate sacrifice and redemption of mankind, showcasing the depth of God’s love and His unwavering commitment to fulfilling His divine plan.

The Lord’s Prayer and the Kingdom

As you delve into the profound words of the Lord’s Prayer in Matthew 6:9-13, you will uncover a plea for the realization of the Davidic kingdom through Christ. This powerful prayer encapsulates the deep desire for God’s eternal reign to be established on earth as it is in heaven.

In the Lord’s Prayer, we see the connection between our plea for the kingdom’s realization and the pivotal role Zion plays as its cornerstone. Just as Zion symbolizes the Davidic kingdom, so does this prayer emphasize the longing for the fulfillment of God’s promise through Christ.

Through the plea for the realization of the Davidic kingdom, we acknowledge our dependence on God’s sovereignty and express our trust in His divine plan. This prayer reminds us that it is through Christ that the ultimate establishment of the Davidic kingdom will come to pass, bringing about everlasting peace and righteousness.

So, as you recite the Lord’s Prayer, remember the profound significance it holds in aligning our hearts with God’s eternal purpose. Let it be a constant reminder of our plea for the realization of the Davidic kingdom through Christ, as we eagerly await the day when God’s reign is fully established.

Now Let Us Rejoice

1. Now let us rejoice in the day of salvation.

No longer as strangers on earth need we roam.

Good tidings are sounding to us and each nation,

And shortly the hour of redemption will come,

When all that was promised the Saints will be given,

And none will molest them from morn until ev’n,

And earth will appear as the Garden of Eden,

And Jesus will say to all Israel, “Come home.”

2. We’ll love one another and never dissemble

But cease to do evil and ever be one.

And when the ungodly are fearing and tremble,

We’ll watch for the day when the Savior will come,

When all that was promised the Saints will be given,

And none will molest them from morn until ev’n,

And earth will appear as the Garden of Eden,

And Jesus will say to all Israel, “Come home.”

3. In faith we’ll rely on the arm of Jehovah

To guide thru these last days of trouble and gloom,

And after the scourges and harvest are over,

We’ll rise with the just when the Savior doth come.

Then all that was promised the Saints will be given,

And they will be crown’d with the angels of heav’n,

And earth will appear as the Garden of Eden,

And Christ and his people will ever be one.

Text: William W. Phelps, 1792–1872. Included in the first LDS hymnbook, 1835.

Music: Henry Tucker, ca. 1863

Moses 7:61–67

Articles of Faith 1:10

The Morning Breaks

The Morning Breaks

Text: Parley P. Pratt, 1807–1857

Music: George Careless, 1839–1932

Isaiah 60:1–3

3 Nephi 16:7–20

1. The morning breaks, the shadows flee;

Lo, Zion’s standard is unfurled!

The dawning of a brighter day,

The dawning of a brighter day

Majestic rises on the world.

2. The clouds of error disappear

Before the rays of truth divine;

The glory bursting from afar,

The glory bursting from afar

Wide o’er the nations soon will shine.

3. The Gentile fulness now comes in,

And Israel’s blessings are at hand.

Lo, Judah’s remnant, cleansed from sin,

Lo, Judah’s remnant, cleansed from sin,

Shall in their promised Canaan stand.

4. Jehovah speaks! Let earth give ear,

And Gentile nations turn and live.

His mighty arm is making bare,

His mighty arm is making bare

His cov’nant people to receive.

5. —Angels from heav’n and truth from earth

Have met, and both have record borne;

Thus Zion’s light is bursting forth,

Thus Zion’s light is bursting forth

To bring her ransomed children home.

Moroni’s Prophecy

Today, it is obvious that Moroni’s prophecy is fulfilled among the nations; but I invite each of us to sincerely reflect on his prophecy as it relates to our individual hearts. In your own heart, is Joseph Smith’s name had for good—a name of virtue, purity and righteousness? Or, is his name had for evil—a name of a questionable character or wavering inconsistency?

We live in a time when the character of Joseph Smith is under attack. The attacks against him come from every quarter—both flagrant attacks from outside the Church, and more subtle and deadly attacks from among some members within.

President Hinckley taught that now is a “day of fulfillment for the prophecy” recorded in Section 122 of the Doctrine and Covenants, wherein the Lord tells Joseph Smith that: "The ends of the earth shall inquire after thy name, and fools shall have thee in derision, and hell shall rage against thee; While the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel, and authority, and blessings constantly from under thy hand."

The devil knows that if he can only destroy the character of the Prophet Joseph Smith in our hearts, then we will be barred from the presence of God the Father and Jesus Christ.

Brigham Young

“Who can justly say aught [or anything] against Joseph Smith? I was as well acquainted with him, as any man. I do not believe that his father and mother knew him any better than I did. I do not think that a man lives on the earth that knew him any better than I did; and I am bold to say that, Jesus Christ excepted, no better man ever lived or does live upon this earth. I am his witness.”

John Taylor

“Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it.”

Boyd K. Packer

"I know that Joseph Smith was a mighty prophet, seer, and revelator. With the exception of Jesus Christ, he is the greatest being who ever walked the face of this earth.”

Though Joseph’s life was taken at an early age, his testimony of the Eternal God and the risen Lord lives on with luster and eloquence. I look to him. I love him. I seek to follow him. I read his words, and they become the standards to be observed in guiding this great Church as it moves forward in fulfilling its eternal destiny. To slightly paraphrase the words of our wonderful hymn:

Great is his glory and endless his priesthood.

Ever and ever the keys he will hold.

Faithful and true, he has entered God’s kingdom,

Crowned in the midst of the prophets of old.

We have not seen the last of Joseph Smith. He is not merely a prophet of the past.

2 Nephi 28:21

How Does the Devil Lead Us Astray?

The Temptation of Christ on the Mountain by Duccio di Buoninsegna 

“And thus the devil cheateth their souls, and leadeth them away carefully down to hell”

2 Nephi 28:21

The Know

As Nephi prophesied about the latter days, he took time to observe the ways that Satan will attempt to lead people astray. A great deal can be gleaned about the Devil’s methods by studying all of 2 Nephi 28. Embedded in this chapter, observed John and Gregory Welch, “are many phrases that describe the conduct of those who follow the devil.” They went on to point out that many of the things Nephi described “will pervade much of society in the latter days.”

Much of what Nephi saw can be “well disguised as the philosophies and tendencies” that permeate the thinking of the world, and seem harmless and well intentioned. Miriam Horwinkle, documented many of these ideologies and tactics found in 2 Nephi 28. She found 48 in all, scattered throughout 2 Nephi 28:3–30. 

Perhaps best known among these is the warning against an attitude of complacency. “All is well in Zion; yea, Zion prospereth, all is well,” is one of the many lies Satan will tell (2 Nephi 28:21, cf. vv. 24–25). Significantly, this is complacency withinthe church in Zion. 

Although typically separated from the notion of “all is well,” the further declaration, “We have received, and we need no more!” (2 Nephi 28:27) can be seen as a symptom of complacency. Such an arrogant declaration may project the false belief that one already knows, and hence the prophets and apostles are no longer needed to speak and guide the church or the world today. Those who think this way tend to be “angry because of the truth of God” (2 Nephi 28:28), and instead put their “trust in man” or the philosophies of men, or make “flesh [their] arm” (2 Nephi 28:31). 

Taken this way, Nephi’s explanation that “he that is built upon the rock receiveth it with gladness” can indicate the need for durable gospel paradigms (2 Nephi 28:28)—which, of course, start with a firm testimony in Jesus Christ, who is the rock (see Helaman 5:12). 

Alternatively, the overconfident exclamation, “we need no more,” may reflect the attitude that one has studied and learned enough, or that one’s worldview and assumptions are fully well grounded. Interpreted this way, getting people to say “we need no more” could represent Satan’s tactic of making people reluctant to adjust their assumptions. Satan thus prevents people from accommodating new information which challenges their faith, or to questioning the biases of views that denigrate faith. 

Being “built upon a sandy foundation” then represents rigid and fragile paradigms which do not hold up well when new information challenges one’s faithful assumptions. One way or the other, these people are enticed into insecurity, and frequently find themselves in the midst of a faith crisis—that is, they “trembleth lest [they] shall fall” (2 Nephi 28:28).

The Why

Anyone familiar with sporting competitions understands the importance of knowing the tactics and tendencies of your opponent. If we are not aware of Satan’s strategies, and do not remain vigilant in our efforts to resist his temptations, then it will be easy for him to “pacify and lull” us “away into a carnal security” (2 Nephi 28:21). He will be able to lead us with a small rope, “by the neck with a flaxen cord, until he bindeth [us] with his strong cords forever” (2 Nephi 26:22). 

The specific consequences of thinking “we have enough” are made clear by Nephi (2 Nephi 28:29). Those who build upon the rock are able to learn “line upon line, precept upon precept.” Because they can and will accommodate new information, the Lord “will give more.” Those, like his brothers Laman and Lemuel, who resist new instructions and instead say, “we have enough, from them shall be taken away even that which they have.” This can be seen, time and time again, as those who struggle to fit new information into their paradigms lose the faith in what they already know.

As Dennis L. Largey put it, through Nephi “our Heavenly Father has righteously opened to us his children the unholy playbook of those identified as his enemies.”This is why a pair of Latter-day Saint scholars have said, "The devil hates the Book of Mormon because it exposes his tactics"4There is probably not any other place in scripture or religious literature that lays this all out more clearly, cogently, and compellingly. That is reason enough to be grateful for the Book of Mormon. Those interested in embracing the great plan of the Holy One should study 2 Nephi 28 carefully in order to better prepare themselves against these ploys of the “cunning plan of the evil one” (2 Nephi 9:28; cf. Alma 28:13; Doctrine and Covenants 10:12, 23).

Further Reading

John W. Welch and Gregory J. Welch, Charting the Book of Mormon: Visual Aids for Personal Study (Provo, UT: FARMS, 1999), 79. 

Dennis L. Largey, “The Enemies of Christ: 2 Nephi 28,” in The Second Nephi, The Doctrinal Structure, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 287–305.