Perfect Paradox - Preface

Joseph Smith (1976) taught that “the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out” (p. 137). But not all things, even those worthy of God’s attention, carry the same weight or deserve equal time. In his book, Grace Works, Robert L. Millet (2003) expresses that—

Some things simply matter more than others. Some topics of discussion, even intellectually stimulating ones, must take a back seat to the more fundamental verities. That is the case with what the scriptures call the doctrine of Christ, those foundational truths associated with the person and powers of Jesus the Messiah. Who he is and what he has done are paramount and central issues. All else, however important, is secondary (p. 8).

Hence, if properly focused, our attention will be upon the fundamental principles of our religion, including “the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; all other things which pertain to our religion,” taught the prophet Joseph Smith, “are only appendages to it” (p. 121). Elder Boyd K. Packer (1977) likewise observed that Christ and His atonement “. . . is the very root of Christian doctrine. You may know much about the gospel as it branches out from there,” he said, “but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them” (p. 80).

Given this emphasis placed on the Savior, His life, and example, it is no surprise that all that we teach in the Church should be couched in the testimony of Jesus. Elder Dallin H. Oaks (2002) declared:

The reality of our total dependence upon Jesus Christ for the attainment of our goals of immortality and eternal life should dominate every teaching and every testimony and every action of every soul touched by the light of the restored gospel. If we teach every other subject and principle with perfection and fall short on this one, we have failed in our most important mission (pp. 117-118).

Indeed, the WORD of God—that great whole into which all truth can be circumscribed—is more important than all else.[1] And although a study of the WORD should not be a hobby to the exclusion of all other pursuits, His word must be more than an appetizer and His countenance more than portraits on our wall.[2]

It is with these thoughts in mind that I have approached this publication. While I have drawn upon the words and writings of latter-day prophets and apostles coupled with other inspired authors in compiling this work, it is intentionally written with a scriptural focus to invite the reader into these sacred textbooks. For this I do not apologize, for the scriptures are the standard against which all truth is to be measured. “The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works,” taught Elder McConkie (1966). “Even the writings, teachings, and opinions of the prophets of God,” he continued, “are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works” (p. 765).[3]

From modern revelation, I have discovered, with the assistance of my sweet wife, that the “best books” from which we are to learn by study and faith are the scriptures. There are other books that are good, and certainly some that are better than others. However, such books, whatever they may be, do not qualify as “the best.” In the dedicatory prayer of the Kirtland temple, the prophet Joseph Smith taught that we are to seek “diligently and teach one another words of wisdom . . . out of the best books even by study and also by faith.”[4] Afterwards, identifying the scriptures as the “best books”, the prophet prayed “And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said.”[5] The only books permitted through temple doors are the scriptures. They are the principle books from which one is to obtain learning by study and faith. In the Church’s Handbook of Instruction that outlines the sacred obligation given to local leaders to maintain the uniformity and purity of Church doctrine, the following instruction is given:

The standard works of the Church are the Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. In many languages, the Church has approved one edition of the Bible to be used in Church meetings and classes. Likewise, the latest authorized edition of the other three books of Latter-day Saint scriptures should be used. No other works are to be promoted or used in the Church as scripture.[6]

Continuing, the Handbook further notes that “the doctrines of the Church are found in the scriptures and the teachings of latter-day prophets and apostles. The Lord instructed, ‘The elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel’ (D&C 42:12; see also D&C 52:9, 36).”[7]

Concerning the manner in which we use these Standard Works to teach, Elder Richard G. Scott (2003) declared: “You’ve observed, and I’ve found time and again in my life, that a paraphrased scripture doesn’t carry the power of when the actual words are used. And for those students who may have difficulty memorizing, they could read the scripture rather than paraphrasing it. The actual words give much more strength in truth being communicated” (p. 16).

In view of this focus, the greatest value to be derived from reading this publication will come from studying the scriptures referenced herein.[8] Albeit, it is possible to receive the word of truth by some way other than the Spirit of truth (see D&C 50:19-20). Therefore, appropriate caution should be exercised when reading the writings of another. It might be well to be reminded that “reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of [such] things,” taught the Prophet (1997), “can only be obtained by experience through the ordinances of God set forth for that purpose” (p. 375). “Spring water,” he continued, “[always] tastes best right from the fountain” (p. 574), meaning that “the best way to obtain truth and wisdom is not to ask it from books, but to go to God in prayer, and obtain divine teaching” (p. 495).

Whenever we seek learning, even from the best books, we are instructed to do so “by study (reason) and also by faith (revelation)” (D&C 88:118).[9] Addressing the importance of inviting the Spirit into our personal study of the Savior’s life, Elder McConkie (1981) reminded:

In the final analysis, there is no way . . . to understand any Messianic prophecy, or any other scripture, except to have the same spirit of prophecy that rested upon the one who uttered the truth in its original form. Scripture comes from God by the power of the Holy Ghost. It does not originate with man. It means only what the Holy Ghost thinks it means. To interpret it, we must be enlightened by the power of the Holy Spirit . . . . Truly, it takes a prophet to understand a prophet, and every faithful member of the Church should have ‘the testimony of Jesus’ which ‘is the spirit of prophecy’ (p. 44).

Personal revelation is the recipe to discovering all truth. As cited by Rulon T. Burton (1994), Elder John A. Widtsoe explained that “desire, prayer, study, and practice” are essential steps in this discovery. “They form the eternal price which must be paid for truth,” he stated. “This way,” he continued, “must be found by each person for himself. Another cannot desire, pray, study, or practice in our stead. Truth must be won individually” (p. 1072).

Importantly, this process by which we discover eternal truths must be overshadowed by the Spirit of prophecy and revelation if faith is to be engendered. Without the Spirit to grant it life, truth possesses no saving virtue in and of itself—an intellectual realization that God is our Creator and that Christ is our Redeemer is insufficient for salvation (see Hebrews 4:2). Devils believe and tremble (see James 2:19), but in their conviction there is only this denunciation—that “to him that knoweth to do good and doeth it not, to him it is sin” (James 4:17). In God’s realm, it is practice that makes perfect, not mere knowledge. Thus, Elder Widtsoe (Burton, 1994) concluded that “those who live most, live by truth” (p. 1072). For this reason, truth is often associated in scripture with another operative expression, such as “truth and righteousness” or “light and truth.” “A mere assent of the mind,” expressed Elder Talmage (1919), “to any proposition, without application and action, remains a mental concept and nothing more” (p. 51). Truth must be lived to have saving virtue.

I suggest “patience” is an appropriate addition to Elder Widtsoe’s four-step pattern of discovering truth. Not only must we follow his blueprint to be tuned to the inspiration of the Holy Spirit, but we must also be willing to “wait upon the Lord” (see Psalms 37:9). Truth is not only dispensed according to divine design, but it is also bestowed in the Lord’s due time.[10] “Many elements of truth,” declared Elder Packer (1996), “come only after a lifetime of preparation” (p. 14). Indeed, “it will be a great work,” declared the prophet Joseph, “to learn our salvation and exaltation even beyond the grave” (p. 230). In connection with this journey towards the perfect day, it is worthwhile suggesting that we get a compass and forget about the clock. It is far more important to know we are going in the right direction than knowing how long it is going to take us to get there.

WORKS CITED
Burton, R. T. (1994). We Believe: Doctrines and Principles of The Church of Jesus Christ of Latter-day Saints. Salt Lake City: Tabernacle Books.
McConkie, B. R. (1966). Mormon Doctrine (2nd ed.). Salt Lake City, UT, United States: Bookcraft.
McConkie, B. R. (1981). The Promised Messiah: The first coming of Christ. Salt Lake City: Deseret Book Company.
Millet, R. L. (2003). After All We Can Do . . . Grace Works. Salt Lake City, UT, United States: Deseret Book Company.
Oaks, D. H. (2002). With Full Purpose of Heart. Salt Lake City, UT, United States: Deseret Book Company.
Packer, B. K. (1977, April 3). Conference Report.
Packer, B. K. (1996). The Things of the Soul. Salt Lake City: Bookcraft.
Scott, R. G. (2003, August). CES Satellite Training Broadcast. Salt Lake City, UT, United States: The Church of Jesus Christ of Latter-day Saints.
Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book Company.
Smith, J. (1997). Encyclopedia of Joseph Smith's Teachings. (L. E. Dahl, & D. Q. Cannon, Eds.) Salt Lake City, United States: Bookcraft.
Talmage, J. E. (1919). The Vitality of Mormonism. Salt Lake City: Deseret Book Company.

 FOOTNOTES

---

[1] See Alma 7:7; compare D&C 76:41-42 and D&C 20:17-31.

[2] D&C 41:12. These words are given to the salvation of [the Lord’s] own elect” (see D&C 35:20), they who treasure up His word (see JS—Matthew 1:37) hear his word, (see D&C 29:7) and hearken to His word (see D&C 33:6).

[3] Elder Joseph Fielding Smith (1954-1956, pp. 203-204) concurred: “It makes no difference what is written or what anyone has said if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine . . . . You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works.” The obvious exception to this general rule is when the prophet speaks in the name of the Lord. At such times, we are bound to accept his words as the voice of God.

[4] D&C 109:7.

[5] D&C 109:14.

[6] Handbook 2: Administering the Church, Section 17.1.1., Intellectual Reserve, Inc., 2013.

[7] Ibid, Section 17.1.3.

[8] Such a focused study would include serious pondering. Unfortunately, in today’s environment of ipods, handhelds, remote computers, and cell phones, so much of the time that would otherwise be spent pondering things of greater import is consumed by activities of lesser value. We would be well to learn from Elder Packer the technique of pondering in a busy world: “You have to learn to be alone in a crowd. You have to have such control. This is so important. We spend so much time in airports and in other noisy places. But I do no go there. I might be standing their physically, but I am not there spiritually, because I am thinking things and doing things in my mind. If you will learn to do that, then the Spirit will teach you.”

[9] Noting the distinction between learning by study versus learning by faith and tying learning by faith to revelation, Elder Dallin H. Oaks (1991) appropriately notes: “Seeking learning by study, we use the method of reason. Seeking study by faith, we must rely on revelation. Obedient to heavenly decree, we should seek learning by reason and also by revelation . . . . Reason involves thinking and demonstrating. Revelation involves hearing or seeing or understanding or feeling. Reason is potentially public. Revelation is invariably personal. Reason is a process. Revelation is an experience” (p. 16).

[10] See D&C 67:14.

TO the ends of the earth

Perspective can change everything. What is seen to be true may not be when viewed through a different lens. Conversely, the interpretive faculties of the mind can cause one to ignore what is actually seen even though it may be viewed through a perfect lens. For example, we have all experienced the optical phenomenon in which light rays are bent over pavement on a hot day to produce the likeness of a river or lake in the distance. Unlike a hallucination, this kind of illusion can be captured on camera, since light rays are actually refracted to form the false image at the observer's location. At another location, however, those same light rays may not create the same optical phenomenon. And even if they did present the same phenomenon, what will "appear" to that individual will be determined by the interpretive faculties of his mind.

Hence, when driving down the highway at 75 mph on a clear, hot day, we usually won't decelerate when our eyes see a body of water streaming across the road because our mind interprets the phenomenon to be false and confirms to us that driving conditions are safe. But, what if, against all likelihood, there was a river flowing across the road? Our interpretive response, in this case, would actually cause an unsafe driving condition by ignoring reality!

With this backdrop, the phrase "the ends of the earth" is used nearly 30 times in the Old Testament and 40 times in other verses of scripture. It is most often associated with spreading the gospel or the scattering and gathering of Israel. The Hebrew for "ends", when used in conjunction with "the earth", is 'ephec which means "end, edge, extremity or uttermost part". The Hebrew for "end" when used independently is qatseh, which similarly means "border, edge, end, frontier, outmost coast, shore, uttermost part". Hence, most who comment on the meaning of this phrase suggest that it is used to indicate the furthest reach of man's dominion, that is, "a very long way away". In Revelation 7:1 and 20:8, the "four corners of the earth" is mentioned. In the Greek, "corners", or "gonia" means "an angle, corner, cornerstone, or a secret place."

Summarizing what is explained in an article published by the Institute for Biblical & Scientific Studies, there are several different Hebrew words for 'end', including nk, ws, spa, and hxq. Continuing, the article notes:

The Brown-Driver-Briggs Hebrew and English Lexicon translates nk as 'the extremities of the earth,' (BDB 1980, 489), whereas, the Hebrew root of the word means 'winged'.… In Egyptian literature, the 'ends' of the earth are the extremities of the land where the sky and earth meet, but some of the time it is used in hyperbole to refer to lands and people who are very far away.… In Egyptian drawings the 'ends' of the earth are represented by lions which symbolize mountains that are at the edge of the world. Several drawings have twin lions with the sun in the middle (Keel 1978, 25-26, emphasis added).

Each of the Hebrew and Greek explanations is quite useful and can be applied to explain the scriptural meaning of the phrase "ends of the earth." However, the preposition "to" or "from" that precedes this phrase, in conjunction with the Old Testament blessings given to Joseph of Egypt, is the most useful in ascertaining its true meaning. It is also helpful to recall that geographers commonly label the axes of the earth's rotation...the north and south poles...the "ends of the earth" (see Cornell's Grammar-school Geography, Cornell, Sarah S., D. Appleton & Company, 1878, Lesson 1).

Moving on . . ., Deuteronomy 33:17 is the first verse wherein the phrase "ends of the earth" is used. The phrase "end (singular) of the earth" is first used in Deuteronomy 28:64. Thus, Moses appears to be the individual who coined the phrase "ends of the earth", and so it is to his writings that I turn for understanding. Beginning with Deuteronomy 33:1 and continuing through verse 25, Moses recorded his "last blessing" upon the children of Israel prior to being taken up by the Spirit (see Alma 45:19). The part which concerns Joseph and his posterity begins in verse 13 and is, by far, the most developed part of the blessing. In large respect, it mirrors the blessing (see Genesis 49:22-26) given to Joseph by his father, Jacob, concerning "that which shall befall [Joseph] in the last days" (see Genesis 49:1). Recounting the entire blessing given by Moses is helpful so that the reader may analyze the phrase "ends of the earth" in its proper context:

And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,

And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,

And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.

His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh (Deuteronomy 33:13-17), emphasis added).

To assist in explaining these verses, several ideas are worthy of further consideration. First, Joseph's land is America--both North and South (see 2 Nephi 1:9). As confirmed by a Book of Mormon prophet, New Jerusalem will be built up upon this land "unto the remnant of the seed of Joseph" and "it shall be a land of their inheritance" (see Ether 13:6, 8). Further, as noted by the 10th President of the Church, the Garden of Eden was located where this New Jerusalem will eventually be built. When Adam and Eve were driven out of the Garden, they established their permanent residence in a place nearby "called Adam-ondi-Ahman, situated in what is now Daviess County, Missouri" (see Smith, Joseph Fielding, Doctrines of Salvation, Bookcraft, Salt Lake City, Utah, 3:74; compare Heber C. Kimball, Journal of Discourses 10:235 and D&C 78:15-16).

The scriptures refer to this land where Adam dwelt as "the plains of Olaha Shinehah" (see D&C 117:7-8), words used by Abraham to denote the moon and sun, respectively (see Abraham 3:13). Because of the associating of this land with the original house of the Lord (i.e., the Garden of Eden), and possibly due to the fact that South America has the longest continental mountain range on the face of the earth, the land of Joseph's inheritance is likewise called the "mountains of Adam-ondi-Ahman" (see D&C 117:7-8), the ancient mountains" (see Deuteronomy 33:15) and the "everlasting hills" (see Genesis 49:26).

Second, the name Joseph (written "Yowceph" in Hebrew) has a double etymology--one which means "he takes away" and the other which means "he shall add". The primitive root of the name "Yacaph" supports the latter meaning "to add or to increase." As given by his mother, Rachel, the name Joseph signified that "the Lord shall add to me another son" (see Genesis 30:24). The scriptural footnote to this verse provides the following relevant comment: "'Joseph' relates both to the Hebrew root yasaph, 'to add,' and to asaph, meaning both 'to take away' and 'to gather.' The context plays upon all of these meanings." In view of his ancient and latter-day responsibilities to gather the tribes of Israel (see D&C 133:30-34) and save them in time of famine, the name Joseph most properly suggests "the son who shall gather."

In the last days, the descendants of Joseph are commissioned to gather Israel the second time "from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea" (Isaiah 11:11; compare D&C 137:5-6, Jacob 6:2, and JS-History 1:40). This latter-day gathering officially began in 1833 (see letter from Joseph Smith to N. C. Saxton, Jan. 4, 1833, Kirtland, Ohio, History of the Church 1:315; Mr. Saxton’s name is incorrectly given as “N. E. Seaton” in History of the Church). Rather than to lands of inheritance, the more important gathering in this day, and in any day, is unto Christ (see Genesis 49:10).

Third, the Hebrew for unicorn is re'em, meaning "a fierce and untamed animal resembling an ox." It is likely that it was the great aurochs that is now extinct, the last known of which died in 1627 in Poland. According to Wikipedia, "the proportions and body shape of the aurochs were strikingly different from many modern cattle breeds. For example, the legs were considerably longer and more slender, resulting in a shoulder height that nearly equaled the trunk length. The skull, carrying the large horns, was substantially larger and more elongated than in most cattle breeds. As in other wild bovines, the body shape of the aurochs was athletic and, especially in bulls, showed a strongly expressed neck and shoulder musculature. Therefore the forehand was larger than the rear, similar to the Wisent but unlike many domestic cattle." This life restoration of an aurochs bull found in Braunschweig, Germany shows the bull's muscular dimensions.

The height of these animals generally ranged from 5-6 feet, exceeding the height of today's typical bovine by nearly a foot. Restoration of the aurochs based on a bull skeleton from Lund, Scandanavia and a cow skeleton from Copenhagen, Denmark shows its size compared to a 6 foot man. When the animal was drawn in profile, only one horn was visible, which some suggest gave rise to the use of the term unicorn. Regardless, this wild bull which was, in the words of ancient prophets, equipped with hoofs of brass and horns of iron (see Micah 4:13, compare 3 Nephi 20:17-22), became one of the Old Testament's principal symbols of Joseph and his latter-day posterity (see Deuteronomy 33:17). Importantly, his horns were the Old Testament symbol of priesthood power; horns graced the each corner of the sacrificial altar (Exodus 38:2) as well as the golden altar before the throne of God (see Revelation 9:13).

To summarize the foregoing, 1) America is the land of Joseph's inheritance, 2) implicit in the name Joseph is a commission to gather all of the tribes of Israel, and 3) Joseph is characterized as a wild bull with hoofs like brass and horns like the horns of unicorns. "With them", Moses declared, "he shall push the people together to the ends of the earth" (Deuteronomy 33:17). Importantly, from these verses in Deuteronomy, it is clear that Joseph is not scattering the people; rather, he is pushing them together . . . together to a place called "the ends of the earth." Concerning this verse penned by Moses describing Joseph's latter-day work, Elder Orson Pratt expressed the following important connection:

Recollect what Jacob said, concerning the seed of Joseph, in the 48th chapter of Genesis—they were to become a multitude of nations. (Genesis 48:19) They never were a multitude of nations in Palestine, neither in Asia, Europe, nor Africa, and if the prophecy is not fulfilled upon the great western continent, it will not be fulfilled at all. . . . The tens of thousands of Ephraim, and the thousands of Manasseh, will push the people together to the ends of the earth. . . . The Indians, and Lamanites, who will take hold in this great latter-day work, are the horns of Joseph, not to scatter the people, but to push them together. Where? To the ends of the earth, the 33rd of Deuteronomy says, and I have no doubt that when Moses saw this continent in vision, he called it "the ends of the earth." There was to be a gathering there; they were to be pushed together; instead of being gathered from the nations of the earth back to Palestine, they were to be gathered in the latter days away in some distant country, that Moses designates by the term "ends of the earth" (Journal of Discourses, Vol.18, p.166-167, Orson Pratt, July 18, 1875).

The "ends of the earth" is the continent comprising both North and South America. It is Joseph's land that embraces the geographic ends of the earth and is, therefore, called "the ends of the earth". It is the continent that has the appearance of "two wings of a great eagle" (see Revelation 12:14) that span from pole to pole, thereby, connecting the phrase "ends of the earth" to its Hebrew root meaning "winged". Isaiah understood this meaning and, likewise, referred to the ends of the earth as "the land shadowing with wings" (see Isaiah 18:1), a land from beyond the rivers of Ethiopia (Zephaniah 3:10) where the Lord's dispersed would bring his offering (see Ezekiel 20:40; compare Ezekiel 17:22-24). From Moses forward, the phrase "ends of the earth" was understood by every prophet to mean the land of Joseph's inheritance--AMERICA!

To usher in the time when Joseph was to push the people together, the heavens opened on April 3, 1836 and Moses appeared to the prophet Joseph Smith, a lineal descendent of Joseph of Egypt, and committed unto him "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" (D&C 110:11). As the Church grew in converts, Joseph Smith sent missionaries . . . first to Liverpool, England where the seed of Joseph had unwittingly congregated and the call was sent forth for all saints, near and far, to gather to Independence, Missouri (the land appointed and consecrated for the gathering of the saints, the land of promise, and the place for the city of Zion, see D&C 57:1-2). Indeed, with horns as the horns of unicorns, Joseph began the great work of pushing the people to the ends of the earth.

Notwithstanding the priesthood keys that Joseph held to spread the gospel to every nation, kindred, tongue, and people, and to gather all who would hear unto the knowledge of the Redeemer, the greater gathering unto Christ was yet to be ushered in; the gathering of those who had died without a knowledge of this gospel (D&C 138:54). Elijah, therefore, also appeared on April 3, 1836 and committed unto Joseph the keys "to turn the hearts of the fathers to the children, and the children to the fathers" (D&C 110:15). Thus, the great work of building temples began . . . that the children might be baptized for their fathers and, for them, prepare the way that they might be judged according to men in the flesh, but live according to God in the Spirit. And even as the Lord designated Missouri as the land of Zion, he designated in the "place which is now called Independence . . . a spot for the temple" (D&C 57:3). Even though persecution prevented the saints from erecting a temple, temples now dot the face of the earth.

Portraying Joseph as an important temple symbol connected to baptism, every temple of the Church of Jesus Christ of Latter-day Saints has 12 wild bulls standing abreast in a circular pattern supporting the temple's baptismal font upon their backs (picture of temple baptismal font). It is commonly thought by members of the Church that these twelve oxen represent the twelve tribes of Israel. However, given that Judah is a lion's whelp, Daniel...a serpent, Issachar...a strong ass, and Naphtali...a hind let loose (see Genesis 49:9, 14, 17, 21), it is not probable that this oft-accepted interpretation is correct. The more likely conclusion is that all twelve oxen situated beneath the baptismal fonts represent Joseph gathering the 12 tribes of Israel. Note the important distinction that exists between the oxen verses the number of oxen beneath the font: the number of oxen (12) represent the tribes of Israel, whereas, the oxen represent Joseph gathering those 12 tribes. As expected, three of the oxen in each house of God face east, three west, three north, and three south, thus, depicting Joseph's commission to gather Israel from the four corners of the earth. This baptismal font fashioned by the goldsmith Renier de Huy in the first half of the 12th century now sits in the Eglise Saint Barhélemy (Church of St. Bartholomew). It confirms that fonts such as those described in the scriptures as "one sea, and twelve oxen under the sea" (1 Kings 7:44) were, indeed, anciently used.

Upon close inspection of the LDS temple baptismal font, it will be noted that the oxen are standing amidst reeds (picture of temple baptismal font). A "bruised or broken reed" is occasionally used in the Old Testament to symbolize Egypt. To Israel, Isaiah wrote, "Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him" (see Isaiah 36:6, compare Ezekiel 29:6-16). This symbolic association of the wild ox with a reed provides further evidence that the ox is, indeed, a symbol of Joseph sold into Egypt.

In time, Joseph became governor of Egypt and, by opening the storehouses, saved both Egypt and Israel from a sore famine. In these last day, Joseph Smith performed a similar service to save both Egypt and Israel from a more terrible famine--that of hearing the word of the Lord (see Amos 8:11-13). And like Joseph of old, he opened up the storehouses wherein God's children are being saved, from his day forward.

In time, there came a king in Egypt who knew not Joseph (see Exodus 1:8), and Israel was made to serve Egypt in rigour and hard bondage for more than 400 years. While wasting away in that state, Israel's labor was not limited to building the treasure houses of Pithom and Raamses, but they did also labor in sin and began to trust in the staff of the broken reed. They, the bride of the Lord, partook of the wealth of Egypt, turned from their husband (see Isaiah 54:5), and went whoring after other gods (see Ezekiel 16). No less than Eve, this woman was beguiled by the serpent (see Isaiah 27:1) and partook of the forbidden fruit (see Abraham 1:23). In her unclean condition, it was necessary that she be brought out of the world to which she had become accustomed (see Ezekiel 23). Thus, the Lord raised up Moses. And, although separated by generations, Egypt was where Joseph and Moses crossed paths. Whereas, Joseph was sold to the reeds, Moses was found among the reeds (Exodus 2:5). And he was brought unto Pharaoh’s daughter, and became her son, and she called his name Moses because he was taken "out of the water" (Exodus 2:10).

Hence, both Joseph and Moses were needed to recover Israel; Joseph saved her from famine and Moses saved her from gluttony. At the baptismal fonts of the temples, both Joseph and Moses are symbolized; Joseph, with horns like the horns of unicorns, is shown pushing the people together to the ends of the earth and Moses is shown taking Israel out of water. 4,000 years later, Joseph Smith came forward to do spiritually that which Joseph of Egypt and Moses did temporally. 

I testify of the great prophet of this dispensation, Joseph Smith. He saw God and Jesus Christ, was given all the keys of the priesthood, and restored the gospel in its entirety. Through him, we have all of the ordinances of salvation. Because of him, we have temples today, wherein our dead and ourselves might be saved. Because of him, we can receive the atonement of our Great Redeemer, Jesus Christ. In this month in which we celebrate the births of these two men, Jesus Christ and Joseph Smith, I testify that salvation is made available to us because of them.

Prophets, Seers, and Revelators

Every General Conference, it is my privilege and blessing to raise my hand to sustain fifteen men, the First Presidency and Quorum of the Twelve Apostles, as prophets, seers, and revelators of The Church of Jesus Christ of Latter-day Saints. Not too long ago, I was asked to explain the distinction between these three offices. I'm certain that several commentaries provide adequate, if not better, answers to this question. But greater understanding is born within me when I use the scriptures to develop my understanding.
 

First, a PROPHET is one who has the spirit of prophecy, or testimony of Jesus (see Revelation 19:10)...a witness that the words of the prophets that have previously testified of Christ are true. Such would be the case if I received a witness that what Joseph Smith wrote in the Doctrine and Covenants was true. Concerning this testimony, Alma said:

And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God" (Alma 5:47).

Thus, the principal role of a PROPHET is to teach the words of the prophets who have gone before. A prophet is a TEACHER of the true SAYINGS of the PRIOR PROPHETS. Alma continued:

And now I say unto you that this is the order after which I am called, yea, to preach unto my beloved brethren, yea, and every one that dwelleth in the land; yea, to preach unto all, both old and young, both bond and free; yea, I say unto you the aged, and also the middle aged, and the rising generation; yea, to cry unto them that they must repent and be born again. (Alma 5:49)

When the BRETHREN quote scripture and bear witness that it is true, they are fulfilling their call as a PROPHET. Importantly, Moses declared, "would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them!" (Numbers 11:29). Hence, the designation of "prophet" is not to be reserved solely for those of the First Presidency and Quorum of the Twelve Apostles. In my own right, I can be, and should be, a prophet...possessing the Spirit of Prophecy or Testimony of Jesus. Only those who receive this testimony "while in the flesh", or would have received it had they been permitted to tarry (see D&C 137:7-8), are candidates for celestial glory (see D&C 76:51, 74, 82 and D&C 138:12, 21). The bottom line is that only prophets inherit the celestial glory, for to enter one must have the Testimony of Jesus, or the Spirit of Prophecy. INDEED, would God that all the Lord's people were prophets!

A REVELATOR is one who has the spirit of revelation...knowing for themselves concerning that which the previous prophets have written. Note the subtle distinction between a prophet and a revelator. Essentially, a revelator makes known that which was already previously known but may have been lost or needs to be revealed again to a new generation. Concerning this role, Alma wrote:

Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know THESE THINGS (that which was previously revealed to other prophets) of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me. 

I say unto you, that I know of myself that whatsoever I shall say unto you, concerning that which is to come, is true; and I say unto you, that I know that Jesus Christ shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth. And behold, it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name (Alma 5:46, 48, emphasis added).

When the BRETHREN testify, as Elder Boyd K. Packer has done on many occasions, that they know the Lord, Jesus Christ, and bear witness of Him and His divinity, they are fulfilling their call as a REVELATOR. They are not revealing new doctrine in this office. Rather, they are standing as another witness of those things that prior prophets have already revealed.

Hence, similar to what Moses said concerning prophets, each of us should seek, as Alma did, for the independent revelation of Jesus Christ. This revelation is far more than the simple assurance, or testimony, we receive concerning Christ. When this witness comes "after the trial of my faith" (see Ether 12:6), then I can likewise testify "that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things" (Ether 12:39).

It is little wonder, then, that the apostle Peter said that the "trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ (1 Peter 1:7). This appearing, Peter suggested, is a personal and individual event. "Wherefore," Peter continued, "gird up the loins of your mind, (i.e., depart from the Egypt, or that which is forbidden and let virtue garnish thy thoughts) be sober (i.e., do not partake of the wine in the cup of the whore of all the earth), and hope to the end for the grace that is to be brought unto you AT THE REVELATION OF JESUS CHRIST" (1 Peter 1:13, emphasis added).

When Abraham and Lot prayed, Abraham recorded that "the Lord appeared unto me" (Abraham 2:6). We are not informed as to why Lot was not afforded the same blessing, or the covenants which were to follow. Nonetheless, the point of this narrative is that after the Lord had explained the covenants He made with Abraham and his seed, the Lord withdrew from Abraham's presence. Abraham then recorded this significant insight:

Now, after the Lord had withdrawn from speaking to me, and withdrawn his face from me, I said in my heart: Thy servant has sought thee earnestly; now I have found thee;

Thou didst send thine angel to deliver me from the gods of Elkenah, and I will do well to hearken unto thy voice, therefore let thy servant rise up and depart in peace (Abraham 2:12-13).

It is in this context that Moroni commends each of us to "seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever. Amen." (Ether 12:41). When I have this great witness, like the BRETHREN, I am a revelator.

When the spirit of PROPHECY and the spirit of REVELATION come together into one man, that man is a PROPHET and REVELATOR. Illustrating this, Jacob wrote:

For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming (i.e., the SPIRIT OF REVELATION); and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us (i.e., the SPIRIT OF PROPHECY). 

Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name.… (i.e., they did what the prior prophets did).

Wherefore, we search the PROPHETS, and we have many REVELATIONS AND the spirit of PROPHECY; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea.

Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God (Jacob 4:4-6, 8).

Based on the foregoing, EVERY person who qualifies can be, and should be, a PROPHET and a REVELATOR. However, if that person is not a member of the First Presidency or Quorum of the Twelve, he or she is neither ordained nor sustained by the membership of the Church as such. Those not ordained or sustained do not hold the keys and authority of being a "special witness of the name Jesus Christ in all the world" (D&C 107:23). The apostle Paul noted the order in which individuals within the Church have been placed to publicly bear witness of Jesus Christ: "And God hath set some in the church, FIRST apostles, SECONDARILY prophets, THIRDLY teachers…." (1 Corinthians 12:28).

 

Because of this important order, it is my thought that it would be inappropriate for one possessing the spirit of revelation to so declare publicly that he or she does. The right to do so rests first and primarily upon those ordained to the holy apostleship. For this reason, all missionaries called to preach the gospel to the four corners of the earth are extended this calling by one ordained to the holy apostleship . . . "that the testimony may go from [them] into all the world unto every creature" (see D&C 84:61-63). Missionaries are not authorized to share their own testimony to the world. Rather, they are authorized and set apart to share the testimony of the Twelve Apostles to the world. In this manner, missionaries are constrained and given an example as to what they may say and how they may act. When a missionary teaches and testifies of that which is contained in the training manual entitled Preach My Gospel, they are fulfilling their duty of taking the testimony of the Twelve to all the world inasmuch as those lessons were written by and approved for distribution by the Quorum of the Twelve Apostles.

In this regard, I believe that when Paul is making a distinction in the foregoing verse between prophets and teachers, he is referring to prophets who are recognized as such by the general membership of the Church VERUS teachers who are not. Today, members of the Seventy would qualify as those recognized as prophets by the membership of the Church to be "especial witnesses unto the Gentiles and in all the world--thus differing from other officers in the church in the duties of their calling" (DC 107:25). Teachers, on the other hand, are others within the Church who have the spirit of prophecy, but who are not sustained as prophets. Thus, not all who teach within the Church fall into this category of "teachers". These teachers who are set as a third witness of the truthfulness of this Church, I believe, are the stake presidents holding keys. But even then, not all stake presidents holding keys have the spirit of prophecy, but should obtain it soon after being called. By so doing, they will be prepared and able to fulfill their principal calling of teaching (see Handbook 1 for Bishops and Stake Presidents).

A prophet and revelator who is given the added gift of SEEING that which has NOT been PREVIOUSLY revealed by prophets and revelators, is also a SEER. Since all that we need for salvation has been previously revealed, almost from the days of Adam, the purpose of the SEER seems to center on SEEING those things that are in hidden darkness in contrast to revealing that which is already in the light. A SEER is focused on revealing the iniquities of men and, in particular, those iniquities stemming from the secret combination, where those works are in darkness (see Moses 5:51, 55). In Helaman 8, Mormon commented on these works in darkness:

For behold, Nephi had spoken unto them concerning the corruptness of their law; yea, many things did Nephi speak which cannot be written; and nothing did he speak which was contrary to the commandments of God. 

And those judges were angry with him because he spake plainly unto them concerning their secret works of darkness; nevertheless, they durst not lay their own hands upon him, for they feared the people lest they should cry out against them (Helaman 8:3-4)

The things which could not be written were those things which have been hidden since the days of Cain. The prophets refrained from writing about these secret combinations for fear that individuals would use them for evil. Continuing, Mormon wrote:

Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction. 

Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit -- 

Yea, that same being who did plot with Cain, that if he would murder his brother Abel it should not be known unto the world. And he did plot with Cain and his followers from that time forth (Helaman 6:25-27). 

Moroni likewise taught the importance of not "[writing] the manner of their oaths and combinations, for it hath been made known unto me that they are had among all people... (Ether 8:20). And thus, the Urim and Thummim, the two great seer stones, "have been kept and preserved by the hand of the Lord, that he should discover to every creature who should possess the land the iniquities and abominations of his people; And whosoever has these things is called seer, after the manner of old times" (Mosiah 28:17). The seer stones are for seers only, and their primary purposes appear to center on the translating of languages and on bringing to light the hidden works of darkness. 

As might be expected, there stands one servant of the Lord above all who possessed these stones to bring to light all the works of darkness. That prophet is spoken of in the Book of Mormon and is given the name Gazelem:

And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations.

And now, my son, these interpreters were prepared that the word of God might be fulfilled, which he spake, saying:

I will bring forth out of darkness unto light all their secret works and their abominations; and except they repent I will destroy them from off the face of the earth; and I will bring to light all their secrets and abominations, unto every nation that shall hereafter possess the land (Alma 37:23-25). 

According to George Reynolds, “the word Gazelem appears to have its roots in Gaz - a stone and Aleim, a name of God as a revelator or interposer in the affairs of men. If this suggestion be correct," he continued," its roots admirably agree with its apparent meaning - a seer.” (see George Reynolds, A Dictionary of the Book of Mormon, p. 92). The index to the current LDS edition of the Book of Mormon defines Gazelem as a "name given to servant of God." It is appropriate to note that when Jesus called Simon Peter to the ministry he said: "Thou art Simon the son of Jona: thou shalt be called Cephas, which is, by interpretation, a seer, or a stone" (JST John 1:42). Though this name, or title, of Gazelem may be used in regard to any seer who utilizes seer stones, it seems in this instance to be a direct reference to Joseph Smith the Prophet.” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 3, p. 278). I completely agree. In earlier editions of the Doctrine and Covenants, Gazelem (sic) is one of the pseudonyms used by Joseph Smith to protect his identity from the pursuing mobs.
 

Joseph Smith is the great SEER of these last days! He brought to light the hidden darkness, the darkness hid amidst the teachings of those professing to know Christ! Because of this darkness that was hidden in light, even the Lord of the vineyard had to extend His faculties beyond simply "beholding the fruit" (see Jacob 5:17, 20, 39) to discern its true character. Regarding this particular instance, Zenos, a contemporary of Isaiah, recorded:

And it came to pass that the Lord of the vineyard and the servant went down into the vineyard; and they came to the tree whose natural branches had been broken off, and the wild branches had been grafted in; and behold all sorts of fruit did cumber the tree.
And it came to pass that the Lord of the vineyard did taste of the fruit, every sort according to its number. And the Lord of the vineyard said: Behold, this long time have we nourished this tree, and I have laid up unto myself against the season much fruit.

But behold, this time it hath brought forth much fruit, and there is none of it which is good. And behold, there are all kinds of bad fruit; and it profiteth me nothing, notwithstanding all our labor; and now it grieveth me that I should lose this tree (Jacob 5:30-32). 

As much as at any other time in history, Joseph Smith's era was filled with corrupt professors of religion professing abominable creeds...creeds inherited from their fathers. As foretold by the proverb, "the fathers had eaten sour grapes and the children's teeth were set on edge" (see Ezekiel 18:2). From the Lord's own description, the children "draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof" (see Joseph Smith-History 1:19). As Joseph Smith sat languishing in Liberty Jail, he penned the most poignant verses concerning this hidden darkness found among modern Christianity: 

It is an imperative duty that we owe to God, to angels, with whom we shall be brought to stand, and also to ourselves, to our wives and children, who have been made to bow down with grief, sorrow, and care, under the most damning hand of murder, tyranny, and oppression, supported and urged on and upheld by the influence of that spirit which hath so strongly riveted the creeds of the fathers, who have inherited lies, upon the hearts of the children, and filled the world with confusion, and has been growing stronger and stronger, and is now the very mainspring of all corruption, and the whole earth groans under the weight of its iniquity.

It is an iron yoke, it is a strong band; they are the very handcuffs, and chains, and shackles, and fetters of hell.

Therefore it is an imperative duty that we owe, not only to our own wives and children, but to the widows and fatherless, whose husbands and fathers have been murdered under its iron hand;

Which dark and blackening deeds are enough to make hell itself shudder, and to stand aghast and pale, and the hands of the very devil to tremble and palsy.

And also it is an imperative duty that we owe to all the rising generation, and to all the pure in heart—

For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it—

Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven—

These should then be attended to with great earnestness.

Let no man count them as small things; for there is much which lieth in futurity, pertaining to the saints, which depends upon these things (D&C 123:7-15).

Notwithstanding there are SEERS among us, the secret combination is also among us. Mormon warned this generation of such things:

Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up (Ether 8:24).

In one of his final testimonies entitled "I Testify", President Ezra Taft Benson likewise warned of these things. Acting in his role as SEER of this people, he said:

I testify that wickedness is rapidly expanding in every segment of our society. (See D&C 1:14–16; D&C 84:49–53.) It is more highly organized, more cleverly disguised, and more powerfully promoted than ever before. Secret combinations lusting for power, gain, and glory are flourishing. A secret combination that seeks to overthrow the freedom of all lands, nations, and countries is increasing its evil influence and control over America and the entire world (see Ether 8:18–25).

I testify that the church and kingdom of God is increasing in strength. Its numbers are growing, as is the faithfulness of its faithful members. It has never been better organized or equipped to perform its divine mission.

I testify that as the forces of evil increase under Lucifer's leadership and as the forces of good increase under the leadership of Jesus Christ, there will be growing battles between the two until the final confrontation. As the issues become clearer and more obvious, all mankind will eventually be required to align themselves either for the kingdom of God or for the kingdom of the devil. As these conflicts rage, either secretly or openly, the righteous will be tested. God's wrath will soon shake the nations of the earth and will be poured out on the wicked without measure (see JS-H 1:45; D&C 1:9). But God will provide strength for the righteous and the means of escape; and eventually and finally truth will triumph (see 1 Ne. 22:15–23).

I likewise testify of living prophets, seers, and revelators upon the earth. They are the presiding councils of The Church of Jesus Christ of Latter-day Saints. This Church is organized by priesthood authority and after the manner of the Savior's earthly ministry. By the Lord's own decree, it is the only true and living church upon the face of the earth (see D&C 1:30). These men receive revelation to guide us in these last days and are honored to bear witness of the name of Jesus Christ into all the world unto every creature. May we listen to their voice...the voice of God...and hearken to their counsel to create safe places for ourselves and for our families amidst a world covered with a hidden darkness.