The Adamic Period
Adam Holds the Keys.—The Prophet Joseph Smith treats thus the theme of the Gospel dispensations:
"Commencing with Adam, who was the first man, * * * the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth;—Adam holds the keys of the dispensation of the fulness of times; i.e., the dispensation of all the times have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed."—("History of the Church," Vol. IV, pp. 207, 208.)
"All Things in Christ."—Having cited Paul (Ephesians 1:9,10), as showing how God "purposed in himself, that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth," the Prophet goes on to say:
"Now the purpose of himself, in the winding up scene of the last dispensation, is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations.
"And again, God purposed in himself that there should not be an eternal fulness until every dispensation should be fulfiled and gathered together in one, and that all things whatsoever that should be gathered together in one in those dispensations unto the same fulness and eternal glory, should be in Christ Jesus; therefore he set the ordinances to be the same forever and ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them.
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"This, then, is the nature of the Priesthood: every man holding the presidency of his dispensation, and one man holding the presidency of them all, even Adam; and Adam receiving his presidency and authority from the Lord, but cannot receive a fulness until Christ shall present the kingdom to the Father, which shall be at the end of the last dispensation."—(Ibid, pp. 208-209.)
Distinctive Features.—Each dispensation stands for some particular development of God's work. Each period possess certain distinguishing characteristics, to point out which, rather than to give an exhaustive narration of events and happenings, is the aim of the present article. In the Adamic dispensation, or the period during which Adam lived upon the earth, in addition to the Creation and the Fall, already treated in previous chapters, we find the following distinctive features:
(1) The institution of the law of sacrifice, foreshadowing the Atonement that was to be made by the Lamb of God.
(2) The introduction and first promulgation of the Gospel, as a means of redeeming mankind from the effects of the Fall.
(3) The original exercise of the evangelical power and authority by Father Adam, the patriarch of the human family.
Sacrifice Instituted.—Respecting the law of sacrifice, it is written:
"And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not; for they were shut out from his presence.
"And he gave unto them commandments, that they should worship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the Lord. And Adam was obedient unto the commandments of the Lord.
"And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.
"And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth.
"Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore."—(Moses 5:4-8.)
Revelation Necessary.—Adam knew all about the law of sacrifice—knew all about it in the spirit; for he was one of those who had sat in the eternal councils, where the plan of salvation was framed, and the choice made of a Redeemer and Savior. He helped to form that plan, and to choose the One who would put it into effect. Adam knew all about the Lamb of God, slain in theory from the foundation of the world, and yet to be slain literally upon the earth, an event symbolized by the sacrifice that he was in the very act of offering, perhaps, when the angel accosted him. But he had forgotten it all, so great is the change that comes over the spirit in passing from pre-mortal into mortal conditions. Hence the necessity of such a visitation, to enlighten him. Hence, also, the necessity of revelation by the Holy Ghost, the Comforter, bringing things past to remembrance, showing things to come.
The Gospel's Introduction.—The introduction of the Gospel is thus narrated:
"And the Lord God called upon men by the Holy Ghost everywhere and commanded them that they should repent."—(Moses 5:14.)
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"And he called upon our father Adam by his own voice, saying: I am God; I made the world, and men before they were in the flesh.
"And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost; asking all things in His name, and whatsoever ye shall ask, it shall be given you.
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"And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time.
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"And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water.
"And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man.
"And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost."—(Moses 6:51, 52, 62, 64-66.)
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"And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by his own voice, and by the gift of the Holy Ghost.
"And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof; and thus it was. Amen."—(Moses 5:58, 59.)
Adam as Patriarch.—Concerning Adam's patriarchal ministry, we are thus enlightened by Joseph the Seer:
"I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all and foretold what should befall them to the latest generation."—("History of the Church," Vol. III, p. 388.)
Patriarchal Order and Descent.—Respecting the patriarchal order, the Lord says:
"The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.
"This order was instituted in the days of Adam, and came down by lineage in the following manner:
"From Adam to Seth, who was ordained by Adam at the age of 69 years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth.
"Because he (Seth) was a perfect man, and his likeness was the express likeness of his father's, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age.
"Enos was ordained at the age of 134 years and four months by the hand of Adam.
"God called upon Cainan in the wilderness, in the fortieth year of his age, and he met Adam in journeying to the place Shedolamak. He was 87 years old when he received his ordination.
"Mahalaleel was 496 years and seven days old when he was ordained by the hand of Adam, who also blessed him.
"Jared was 200 years old when he was ordained under the hand of Adam, who also blessed him.
"Enoch was 25 years old when he was ordained under the hand of Adam, and he was 65 and Adam blessed him.
"And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God 365 years, making him 430 years old when he was translated.
"Methuselah was 100 years old when he was ordained under the hand of Adam.
"Lamech was 32 years old when he was ordained under the hand of Seth.
"Noah was 10 years old when he was ordained under the hand of Methuselah.
"Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all High Priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and the re bestowed upon them his last blessing.
"And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel.
"And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head—a multitude of nations shall come of thee, and thou art a prince over them for ever.
"And Adam stood up in the midst of the congregation, and not withstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation."—(D. and C. 107:40-56.)
The Ancient of Days.—Here is given, by the Prophet, a glimpse of the glorious sequel:
"Daniel, in his seventh chapter, speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family."—("History of the Church," Vol. III, p. 386.)
Place of the Council.—The place of the council mentioned in the foregoing paragraph, is thus pointed out by the finger of the Lord:
"Revelation to Joseph the Seer, given near Wight's Ferry, at a place called Spring Hill, Davis County, Missouri, May 19th, 1838, wherein Spring Hill is named by the Lord,
"Adam-ondi-Ahman, because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the prophet."—(D. and C. 116.)
Adam-ondi-Ahman.—At that very spot, Spring Hill, Davis County, Missouri, in the year 1838, the Latter-day Saints, by direction of the Prophet, began to build a city, naming it Adam-ondi-Ahman, afterwards abbreviated to Diahman. While engaged in making the survey, some of the brethren came upon the ruins of an ancient altar, which the Prophet, on beholding, declared to be the identical altar upon which Adam offered sacrifices after he was expelled from Eden. The Garden of Eden, Joseph said, was in Jackson County, Missouri, from which part the Saints had been driven, as if to typify reminiscently the original expulsion. In both instances, the tree of disobedience bore the same bitter fruit. In Jackson County the New Jerusalem is to be built, and a people prepared for the glorious coming of the Lord. That America is the Old World, not the New, science now affirms; but the fact was first proclaimed by revelation, whose other name, in this case, is Joseph Smith the Prophet.
Cain and Abel.—Adam's offering of sacrifice was acceptable to the Lord, being in accordance with the divine command, and because it truly symbolized the Lamb of God, who was to come. Abel, Adam's son, offered a similar sacrifice—"the firstlings of his flock and of the fat thereof, and the Lord had respect unto Abel and to his offering" (Gen. 4:4). But Cain, Abel's eldest brother, who had also been taught the law of sacrifice, took it upon himself to deviate from the divine instruction, and instead of a lamb, he "brought of the fruit of the ground," an offering in no way typical of the Savior. Hence, his offering was rejected. The Prophet Joseph, commenting upon these facts, says: "God will not acknowledge that which He has not called, ordained, and chosen." He quotes Paul (Heb. 11:4): "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh"—and then asks:
"How doth he yet speak? Why, he magnified the priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness."
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"The power, glory and blessings of the priesthood could not continue with those who received ordination only as their righteousness continued; for Cain also being authorized to offer sacrifice, but not offering it in righteousness, was cursed. It signifies, then, that the ordinances must be kept in the very way God has appointed; otherwise their priesthood will prove a cursing instead of a blessing."—("History of the Church," Vol. IV, pp. 208, 209.)
Inter-Relation Shown.—It was after the episode of Cain and Abel, including the murder of the latter by the former, that Adam called the righteous residue of his posterity into the valley of Adam-ondi-Ahman, and there gave them his farewell benediction, foretelling what should befall the human race down to the end of time. That great patriarchal blessing, considered in connection with Adam's coming as the Ancient of Days, to call his children before him in a grand council upon the precise spot where he uttered his wonderful world-covering prediction, clearly shows the relationship between the First Dispensation and the Dispensation of the Fulness of Times.
Enoch and Zion
"The Seventh from Adam."—Enoch was contemporaneous with Adam, and was ordained and blessed by him (D&C 107:48). The period in which Enoch figured was prolific of wonderful events, but the two standing out most prominently are:
(1) The successful practice of the law of consecration, resulting in the founding of Zion, the City of Holiness, which was taken into heaven by translation.
(2) Enoch's vision of the future—past Noah and the deluge, past Christ and the crucifixion, down even to the last days, when the coming of the Lord in his glory would usher in the millennial reign of rest.
What Enoch Beheld.—Some of the sweetest and sublimest passages in the writings of Moses, as reproduced by Joseph the Prophet, are those in which he tells the story of Enoch and his city, and portrays the marvelous events made visible to the eye of the ancient Seer. Here are some of the more notable passages:
"And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.
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"And it came to pass that the Lord showed unto Enoch all the inhabitants of the earth; and he beheld, and lo, Zion, in process of time, was taken up into heaven. And the Lord said unto Enoch: Behold mine abode forever.
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"And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, saying: How is it that the heavens weep, and shed forth their tears as the rain upon the mountains?
"And Enoch said unto the Lord: How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?
"And were it possible that man could number the particles of the earth, yea millions of earths like this, it would not be a beginning to the number of thy creations; and thy curtains are stretched out still; and yet thou art there, and thy bosom is there; and also thou art just; thou art merciful and kind forever;
"And thou hast taken Zion to thine own bosom, from all thy creations, from all eternity to all eternity; and nought but peace, justice, and truth is the habitation of thy throne; and mercy shall go before thy face and have no end; how is it thou canst weep?
"The Lord said unto Enoch: Behold these * * * * which thine eyes are upon shall perish in the floods; and behold, I will shut them up; a prison have I prepared for them.
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"And Enoch also saw Noah, and his family; that the posterity of all the sons of Noah should be saved with a temporal salvation.
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"And behold, Enoch saw the days of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me.
"And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?
"And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying: O Lord, wilt thou not have compassion upon the earth? Wilt thou not bless the children of Noah?
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"And the Lord said unto Enoch: As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah:
"And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve;
"And righteousness will I send down out of heaven, and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem.
"And the Lord said unto Enoch: Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon our necks, and we will kiss each other;
"And there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years the earth shall rest.
"And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years."—(Moses 7:18-64.)
A fuller account of Enoch's ministry as prophet, seer, and preacher of righteousness, may be found in that chapter of the Book of Moses from which the foregoing paragraphs are taken.
A Terrestrial Ministry.—"Now this Enoch," says the Prophet Joseph, "God reserved unto himself, that he should not die at that time, and appointed unto him a ministry unto terrestrial bodies, of whom there has been but little revealed. He is reserved also unto the presidency of a dispensation. * * * He appeared unto Jude, as Abel did unto Paul (Jude 14,15). * * * Paul was also acquainted with this character, and received instructions from him: "By faith Enoch was translated, that he should not see death, and was not found, because God had translated him" (Heb. 11:5).
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"Now the doctrine of translation is a power which belongs to this Priesthood. There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times.
"Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fulness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters, he held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead."—("History of the Church," Vol. IV, pp. 209, 210.)
Enoch's City to Return.—Enoch's city, according to this teaching, is now in terrestrial glory, awaiting its return to earth, when the season is ripe, and preparations are complete for its reception. The change wrought upon its inhabitants by translation not being equivalent to resurrection, they will have to undergo a further change, to prepare them for celestial glory. Doubtless their case is similar to that of the Saints mentioned by Paul, who will not "sleep" in death, but be changed "in the twinkling of an eye" to complete immortality, at the time of the coming of the Son of God.—(I Cor. 15:51, 52.)
Zion Above and Zion Beneath.—The Zion of Enoch was undoubtedly a foreshadowing of the Zion of the last days, with which it will blend, and the following glorious picture then be realized:
"The Lord hath brought again Zion:The Lord hath redeemed his people, Israel,According to the election of grace,Which was brought to pass by the faithAnd covenant of their fathers.The Lord hath redeemed his people,And Satan is bound and time is no longer:The Lord hath gathered all things in one:The Lord hath brought down Zion from above.The Lord hath brought up Zion from beneath.The earth hath travailed and brought forth her strength:And truth is established in her bowels:And the heavens have smiled upon her:And she is clothed with the glory of her God:For he stands in the midst of his people:Glory, and honor, and power, and might,Be ascribed to our God; for he is full of mercy,Justice, grace and truth, and peace,For ever and ever. Amen."—(D. and C. 84:99-102.)
"The Lord hath brought again Zion:The Lord hath redeemed his people, Israel,According to the election of grace,Which was brought to pass by the faithAnd covenant of their fathers.The Lord hath redeemed his people,And Satan is bound and time is no longer:The Lord hath gathered all things in one:The Lord hath brought down Zion from above.The Lord hath brought up Zion from beneath.The earth hath travailed and brought forth her strength:And truth is established in her bowels:And the heavens have smiled upon her:And she is clothed with the glory of her God:For he stands in the midst of his people:Glory, and honor, and power, and might,Be ascribed to our God; for he is full of mercy,Justice, grace and truth, and peace,For ever and ever. Amen."—(D. and C. 84:99-102.)
Noah and the Deluge
The Son of Lamech.—Noah was the son of Lamech, who was a grandson of Enoch, and after him "the next great grand patriarch who held the keys of the priesthood." Lamech was ordained under the hand of Seth, the third son of Adam, who received from his father a blessing similar to the one afterwards pronounced upon Abraham, to the effect that his posterity should be the chosen of the Lord. Seth seems to have succeeded to the position held by Abel, whom Cain slew (Gen. 4:25). He is described as "a perfect man," the express likeness of his father. Noah's patriarchal ordination came from Methuselah, the father of Lamech. Noah was but ten years old when his grandfather thus blessed and ordained him.—(D. and C. 107: 42, 43, 48, 51, 52.)
"And Noah was four hundred and fifty years old, and begat Japheth; and forty-two years afterward he begat Shem of her who was the mother of Japheth; and when he was five hundred years old he begat Ham.
"And it came to pass that Noah prophesied, and taught the things of God, even as it was in the beginning.
"And the Lord said unto Noah: My Spirit shall not always strive with man, for he shall know that all flesh shall die; yet his days shall be an hundred and twenty years; and if men do not repent, I will send in the floods upon them.
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"And the Lord ordained Noah after his own order, and commanded him that he should go forth and declare his gospel unto the children of men, even as it was given unto Enoch.
"And it came to pass that Noah called upon the children of men that they should repent, but they hearkened not unto his words;
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"And God saw that the wickedness of men had become great in the earth; and every man was lifted up in the imagination of the thoughts of his heart, being only evil continually.
"And it came to pass that Noah continued his preaching unto the people, saying: Hearken, and give heed unto my words;
"Believe and repent of your sins and be baptized in the name of Jesus Christ, the Son of God, even as our fathers, and ye shall receive the Holy Ghost, that ye may have all things made manifest; and if ye do not this, the floods will come in upon you; nevertheless they hearkened not.
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"And God said unto Noah: The end of all flesh is come before me, for the earth is filled with violence, and behold I will destroy all flesh from off the earth."—(Moses 8:12, 16, 17, 19, 20, 22-24, 30.)
End of the World Foreshadowed.—Noah's period was prophetic of the end of the world. This is apparent from the words of the Savior, when prophesying over Jerusalem, and foretelling the end of the Jewish commonwealth, an event also typical of the final destruction of the wicked. Speaking of the social conditions that prevailed while Noah was preaching the Gospel and delivering his warning message, Jesus said:
"As the days of Noe were, so shall also the coming of the Son of Man be.
"For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark.
"And knew not until the flood came, and took them all away; so shall also the coming of the Son of Man be."—(Matt. 24:3 7-39.)
Earth's Baptism of Fire.—The deluge that destroyed the wicked "with the earth" (that is, with water, representing the earth) and which God covenanted with Noah never to repeat, is to be paralleled by another deluge, in which the wicked will be consumed by fire from heaven; and as unexpectedly as came the watery flood in which our planet was once immersed, will come the fiery baptism that is destined to cleanse it from all unrighteousness and prepare it for celestial glory.
A Second Adam.—Noah, who is Gabriel, and stands next to Adam, or Michael, in the priesthood, typifies the great patriarch, in that through him and his immediate family—eight souls in all—Earth was repeopled after the flood. Hence Noah is sometimes called "the second Adam."
Japheth, Shem and Ham.—Noah's eldest son, Japheth, peopled Europe; Shem, Asia; and Ham, Africa. Noah's blessing upon Shem and Japheth, and his curse upon Ham, through Canaan, Ham's son, are thus recorded in the Hebrew scriptures:
"And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.
"And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant.
"God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant."—(Gen. 9:25-27.)
Noah's Curse Upon Canaan.—Part of the curse that fell upon Canaan was "a blackness," which came upon all his posterity, causing them to be "despised among all people" (Moses 7:8)—a blackness similar to that which had been placed upon the "seed of Cain" (Moses 7:22). The curse also deprived the Canaanites of the priesthood.—(Abraham 1:26.)
Just why a whole race had to be punished for a sin committed by one of its ancestors, is a mystery almost as great as that of the vicarious atonement, demanded by eternal justice for Adam's transgression. We may be sure, however, that right was vindicated in both cases, and revelation will eventually make the matter plain. Every effect has a cause. Canaan was not cursed, nor his posterity deprived of the priesthood, for nothing. It must be that the spirits taking those dark bodies, and passing through the experiences ordained for them, have done something to merit their fate. "Whatsoever a man soweth, that shall he also reap." This principle applies to the spirit life, no less than to the mortal life.
Shem's and Japheth's Blessing.—From Shem came Abraham, the Father of the Faithful; and from Japheth sprang the Gentiles, the founders of the most civilized and enlightened nations of modern times, including Great Britain and the United States of America. Let me add, here, that the term "Gentile" is not an opprobrious epithet, as some suppose. It comes from "Gentilis," signifying "of a nation," and is used in sacred history to designate the people that were not of Israel. Ham, through Canaan, was the progenitor of the negro race, long held in slavery in this and in other Gentile countries. The Ethiopian also served the Semite, just as Noah had predicted.
The Tents of Shem.—How Japheth has "dwelt in the tents of Shem," is partly shown by the history of Palestine, which has long been dominated by the Gentiles, particularly the Turks, who still possess it. Japheth's remarkable blessing has also been realized in the history of our own country, America, the land of Joseph, which the Gentiles now inhabit, and where, according to the Book of Mormon, they are to assist in gathering Israel and building the New Jerusalem. It is their privilege to share, if they will, in all the blessings promised to the chosen people. The Gentiles who receive the gospel, and are faithful to its requirements, shall be as the seed of Abraham (Abraham 2:9-11). "The tents of Shem" may be interpreted to mean the lands of Israel, the homes of the people of God, who are lineally descended from Shem, through Abraham.
Another Parallel.—"As it was in the days of Noah, so it shall be also at the coming of the Son of Man." For this, his own rendering of Matt. 24:41, the Prophet Joseph finds another fulfilment thus:
"He [Jehovah] continued to him [Noah] the keys, the covenants, the power and the glory with which he blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by the Priesthood, under the directions and commandments of the Almighty in any of the dispensations, shall all be had in the last dispensation; therefore, all things had under the authority of the Priesthood at any former period, shall be had again, bringing to pass the restoration spoken of by the mouth of all the holy prophets."—("History of the Church," Vol. IV, pp. 210, 211.)
Abraham
The House of Israel.—The Abrahamic period was signalized by the founding of the house of Israel, of which Abraham is the earthly head; Christ, or Jehovah, the God of Israel, being its heavenly head. This house was established upon the earth that the Savior of the world might have a fitting lineage through which to come, and that the Lord might have a worthy people through whom to promote his wise and benevolent purposes toward the whole human family. The Israelitish subject is reserved for fuller treatment in future pages. I shall merely point out here some of the greater events for which the dispensation of Abraham is distinguished.
The Law of Tithing—Melchizedek.—In connection with the career of the Hebrew patriarch, the first mention is made in the Bible of the law of tithing, and also of the high priest, Melchizedek, to whom Abraham gave tithes:
"And Melchizedek, king of Salem, brought forth bread and wine; and he was the priest of the most high God.
"And he blessed him, and said, Blessed be Abram of the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all."—(Gen. 14:18-20.)
Paul refers to the same event in the following language:
"For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
"To whom also Abraham gave a tenth part of all; first being by interpretation king of righteousness, and after that also king of Salem, which is king of peace;
"Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
"Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils."—(Heb. 7:1-4.)
The Priesthood Renamed.—So great was he that the Priesthood was renamed for him. Before his time, it was called The Priesthood after the Order of the Son of God. Its present name, the Melchizedek Priesthood, was bestowed, as we are informed, for reverential reasons, to avoid a too frequent repetition of the name of Deity.—(D. and C. 107:1-4.)
Abraham's Test.—The offering of Isaac, Abraham's son of promise, symbolized the offering, by the Eternal Father, of his Only Begotten Son, for the redemption and salvation of mankind. This crucial trial of Abraham's faith is thus related by the sacred historian:
"And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham; and he said, Behold, here I am.
"And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
"And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went into the place of which God had told him.
"Then on the third day Abraham lifted up his eyes, and saw the place afar off.
"And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
"And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
"And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son, And he said, Behold the fire and the wood; but where is the lamb for a burnt offering?
"And Abraham said, My son, God will provide himself a lamb for a burnt offering; so they went both of them together.
"And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
"And Abraham stretched forth his hand, and took the knife to slay his son.
"And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
"And he said, Lay not thine hand upon the lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
"And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns; and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son."—(Gen. 22:1-13.)
Jehovah's Promise to His Friend.—Then followed the Lord's promise to the tried and proven Father of the Faithful:
"In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;
"And in thy seed shall all the nations of the earth be blessed" (Ibid, 17, 18).
How that promise was fulfiled, will be shown in the concluding part of this volume.
Moses and Aaron
"The sons of Moses, and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot, as I [the Lord] have appointed;
"And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord's house, whose sons are ye; and also many whom I have called and sent forth to build up my church;
"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies;
"They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God."—(D. and C. 84:31-34.)
Israel and the Exodus.—The principal events of the Mosaic dispensation were the exodus from Egypt and the establishment of Israel as an independent nation, under the leadership of their great prophet and lawgiver, Moses. Both these events foreshadowed greater ones, namely: the world's deliverance from the bondage of sin and death, and the establishment upon earth of the Kingdom that shall stand forever.
The Passover.—The exodus was commemorated by the Feast of the Passover, instituted to perpetuate in the minds and hearts of the children of Israel their deliverance from slavery, and at the same time to foreshow the mightier redemption of which that exodus was typical. The Passover was kept as follows: On the night before the departure out of Egypt, each Israelitish household, obedient to God's command through Moses, took a lamb "without blemish," and slew it, sprinkling the blood upon the posts and lintels of their doors. It was promised that the Angel of Death, who had been sent to afflict the cruel nation for its oppression of the Lord's people, by slaying the first-born of every Egyptian household, would pass over every Israelitish dwelling upon which this blood was sprinkled. Not a bone of the lamb was to be broken, nor a fragment of it left to decay; for it was intended to symbolize the Lamb of God, whose body was not to see corruption (Ps. 16:10). Neither was any bone of him to be broken.
Symbolism Realized.—In a most remarkable manner was this symbolism realized; for when the Roman soldiers came to Calvary to remove the three bodies from the crosses erected there, they put an end to both the malefactors by breaking their legs; but finding Jesus already dead, this additional indignity was not put upon him. Pierced with five wounds, yet not a bone of him broken, the Lamb of God answered to the prophetic likeness of the paschal lamb, and was laid away in the rocky tomb, from which he came forth upon the third day, his perfectly preserved body—the tabernacle of the Holy One—glorified in immortality.
The Paschal Ceremony.—In the ceremonial of the Passover, the flesh of the lamb was roasted, and partaken of with bitter herbs and with unleavened bread, or bread hastily prepared; the former typifying the bitterness of the bondage that was about to end, and the latter the haste attendant upon the departure out of Egypt. To emphasize this fact still further, the members of the family, while partaking of the feast, then and thereafter, were clad as if for a journey.—(Exodus 12.)
Shadow and Substance.—This sacred memorial, a reminder to God's people of what he had done, and would yet do, was observed in Israel, by divine appointment, until the coming of Christ. The night before he was sacrificed, he, the great Paschal Lamb, after partaking of the ancient feast with his disciples, instituted in its stead the Lord's Supper, commanding them to observe it thenceforth. The Supper and the Passover were both designed to commemorate the Savior's atonement; but in the Passover the pointing was forward, to an event yet to come, while in the Supper the indication is backward, to an event that has already taken place. It was about the same hour of the day when the paschal lamb was offered in the temple at Jerusalem, that Christ died on Calvary, the substance and the shadow thus corresponding.
The Great Deliverer.—The lamb of the Passover symbolized the Lamb of God, the universal Deliverer, and Moses, who led the Lord's people out of Egypt, was also a type of the world's Redeemer. Jesus, whose mission the career of Moses foreshadowed, is repeatedly described in the sacred writings as "like unto Moses;" and Moses, the type of Christ, was reputedly "the meekest of men."
How Moses Obtained the Priesthood.—Moses was of the tribe of Levi, and son-in-law to Jethro, from whom he received the Priesthood.
"And Jethro received it under the hand of Caleb;
"And Caleb received it under the hand of Elihu;
"And Elihu under the hand of Jeremy;
"And Jeremy under the hand of Gad;
"And Gad under the hand of Esaias;
"And Esaias also lived in the days of Abraham, and was blessed of him—
"Which Abraham received the Priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah;
"And from Noah till Enoch, through the lineage of their fathers;
"And from Enoch to Abel, who was slain by the conspiracy of his brother, who received the Priesthood by the commandments of God, by the hand of his father Adam, who was the first man."—(D. and C. 84:7-16.)
Jethro, Priest of Midian.—An account of the relations between Moses and his father-in-law, Jethro the Midianite, may be found in the second, third and eighteenth chapters of Exodus. The Midianites were descendants of Ishmael, son of Abraham.
The Call of Aaron.—Moses, having received the Melchizedek Priesthood, organized, by divine direction, the Lesser Priesthood, with Aaron, his brother, at its head. It was in the wilderness of Sinai, fourteen hundred and ninety-one years before the coming of the Savior. The children of Israel, in their exodus from Egypt, after the miraculous passage of the Red Sea, whose retiring waters had rolled over the heads of their enemies, were encamped at the foot of the famous eminence, ever since a sacred way-mark in the history of the Hebrew nation.
The Lord came down upon Mount Sinai, "in the sight of all the people," and from the midst of thunders, lightnings and thick clouds, which caused the mountain to quake and obscured his glorious presence from the gaze of the unsanctified multitude, he summoned Moses up into the top of the Mount, and delivered unto him, among other charges, the following:
"Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazer and Ithamar, Aaron's sons.
"And thou shalt make holy garments for Aaron thy brother, for glory and for beauty.
"And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office."—(Exodus 28:1-3.)
The Ten Commandments—Sacred Patterns.—The Lord also gave to Moses the Ten Commandments, which He had previously spoken in the hearing of all Israel, with other parts of the Law, afterwards embodied by the prophet in his famous code. Also the pattern of the Ark or Sanctuary, the symbol of the covenant that God had made with his people; and of the Tabernacle or holy tent where the Ark was deposited, where the priests offered sacrifice and made atonement for the sins of the nation, and where the Lord communicated by angels or by Urim and Thummim with those chosen to represent him in that sacred capacity. He instructed him minutely as to the fashioning of the priestly robes, the materials to be used in them, and the persons who should make them, likewise prescribing the manner in which these things should all be consecrated to his service.
Elders in Israel.—It seems that there were more elders than one in Israel, at the time Aaron and his sons were called to minister in the priest's office; a fact shown by the following reference to an event somewhat earlier than the one in question:
"Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
"And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
"And upon the nobles of the children of Israel he laid not his hand; also they saw God, and did eat and drink."—(Exodus 24:9-11.)
I assume, of course, that the title "elder" had the same significance then that it has now—that it was an office in the Melchizedek Priesthood. If this be correct, and I see no reason why it should be doubted, then there were at least "seventy elders" in Israel at that time. Nay, more, for these seventy were "of the elders of Israel," one of whom, of course, was Moses, who had doubtless ordained the others. It is even probable that Aaron and his sons likewise held the Melchizedek Priesthood when they were called to act as priests; for they were among those who "saw God," which they could not have done, with safety, had they held only the Aaronic Priesthood. Aaron's call to preside over the priests, was probably similar to a call that might now be made upon a high priest to officiate as presiding bishop.
The Golden Calf.—How were Aaron and his sons, on the eve of their setting apart to these sacred honors, conducting themselves, during the absence of their leader? Forty days and nights had passed since Moses, accompanied by faithful Joshua, went up into the Mount to commune with the Almighty. Alarmed at his protracted stay, unable to account for it, and no doubt apprehensive as to their own safety without super-natural guidance, the people, not yet free from taint of contact with idolatrous Egypt, and forgetful of the covenant they had made with God on the day the Ten Commandments were thundered from the mountain top, "gathered themselves together unto Aaron, and said unto him: Up, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him."—(Exodus 32:1.)
Obedient to their wishes, and perhaps fearful of consequences if he refused, Aaron took of their golden earrings and made for them a molten calf, after the Egyptian god Apis, and having finished it, and built an altar before it, he proclaimed: "These be thy gods, O Israel, which have brought thee up out of the land of Egypt." He also announced "a feast to the Lord" in its honor on the morrow.
"Who's on the Lord's Side?"—In this sensuous and blasphemous worship the Israelites were engaged, when Moses came down from the Mount. The shouts of revelry had reached his ears far up the height, insomuch that Joshua, who was still with him, suggested "a noise of war in the camp." Moses, however, recognized the sound of singing. He had been warned by the Lord of what was taking place, and on coming nearer the whole revolting truth burst upon him. The golden god on high—the people, chosen Israel, feasting and dancing before it in their nakedness! Such was the soul-sickening spectacle presented to his gaze. In his hands he held the "tables of the testimony"—the divine decalogue, written by the finger of God. Before his eyes was being violated the very first of those ten commandments. His righteous anger knew no bounds. Casting from him the stone tablets, which shattered as they fell, he burst like a storm upon the guilt-stricken idolators. Demolishing their idol, grinding it to powder, and scattering it to the winds and waters, he called for all who were "on the Lord's side" to rally round him.
Expiation for Idolatry.—The sons of Levi responded to a man. Moses, directed by the Lord, commanded them to take their swords and go in and out from gate to gate, and slay every man his son, brother and neighbor; that they might consecrate themselves before the Lord, and make atonement for the great sin that had been committed. The stern behest was obeyed, and there fell that day in Israel about three thousand male souls.
Organization and Consecration.—The expiation complete, Moses proceeded to organize the priesthood, as he had been directed, and also to construct the tabernacle and the ark according to the pattern that God had shown him. The garments of the priests and the appurtenances of the sanctuary were fashioned to conform with the divine instruction, and Aaron and his sons, the ark, the tabernacle, and everything connected with the sacred ceremonial, were then sanctified and dedicated, with solemn and impressive ceremonies, to the service of the God of Israel.
The Levites.—Prior to the false worship of Apis, the Lord had chosen unto himself the firstborn males of every household in Israel, as a parallel act to the destruction of the firstborn throughout the land of Egypt, and had sanctified and set them apart for some peculiar purpose. He now altered his original design, and taking the tribe of Levi, instead, made of them the sacerdotal class of the nation. This selection was no doubt a recognition and a reward for the zeal they had displayed in wiping out the stain of idolatry from Israel.
"And the Lord spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him."
* * * * * * * * * * *
"And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel."
* * * * * * * * * * *
"Behold, I have taken the Levites from among the children of Israel, instead of all the firstborn that openeth the matrix among the children of Israel; therefore the Levites shall be mine;
"Because all the firstborn are mine, for on the day that I smote all the firstborn in the land of Egypt, I hallowed unto me all the firstborn in Israel, both man and beast; mine they shall be; I am the Lord."
* * * * * * * * * * *
"And thou shalt take the Levites for me (I am the Lord), instead of all the firstborn among the children of Israel; and the cattle of the Levites, instead of all the firstlings among the cattle of the children of Israel."
* * * * * * * * * * *
"And for those that are to be redeemed of the two hundred and three score and thirteen, of the firstborn of the children of Israel, which are more than the Levites:
"Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them; the shekel is twenty gerahs.
"And thou shalt give the money wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.
"And Moses took the redemption money of them that were over and above them that were redeemed by the Levites.
"And Moses gave the money of them that were redeemed unto Aaron, and to his sons, according to the word of the Lord, as the Lord commanded Moses."—(Numbers 3.)
Thus were the Levites given as "a gift for the Lord," to have charge of the tabernacle and the sanctuary—though not to officiate there as did the priests—and to "do the service of the congregation." So that Aaron, who was now high priest, or bishop over the lesser priesthood, had under him, not only his sons, in the priests' quorum, but also a great body of Levites (were they not as teachers and deacons?) to officiate in the minor quorums. Hence the origin of the term Levitical, as applied to this priesthood.
Slain for Offering Strange Fire.—Soon after this organization and selection, Nadab and Abihu were slain by the Lord for "offering strange fire" before him, or officiating when he "commanded them not," and Eleazer, Aaron's third son, then took the senior's place. He was made "chief over the chief of the Levites," having oversight of those who had charge of the sanctuary. Thus, while Eleazer presided over the Levites, Aaron presided over both priests and Levites; Moses, by virtue of his superior calling, retaining the controlling power or presidency over the whole.
The Law and the Testimony.—Eleven months and twenty days the Israelites had sojourned in Sinai. During this period they had celebrated their second Passover, or feast of unleavened bread. Two other annual feasts they were commanded to keep, namely the feast of Pentecost, or the promulgation of the law, and the feast of Tabernacles, or tents, commemorating their sojourn in the wilderness. The laws of Moses were now promulged and codified; the tables of the testimony, having been renewed, were placed, with other sacred relics, in the ark for safe keeping; and the sublime system of heaven-revealed religion was set in motion.
On to Canaan!—The civil and military wings of this nomadic power, springing as if by magic from an unorganized rabble, without laws, institutions, or prescribed method of worship, into a compact and powerful nation, were now in full equipment and discipline. "On to Canaan!" was the national cry. And so, on the twentieth day of their second year, or about May 20, 1490 B. C., the Camp of Israel struck their tents, and guided by the cloud and pillar of God, which had been with them since the memorable night when the fetters of two centuries were stricken off and the power of Egypt submerged, they began their march through the Sinaitic desert toward the wilderness of Paran.
A Nation on the March.—The order of this remarkable procession was as follows: Foremost, rose aloft the standard of Judah, the future kingly power of the tribes, and following them were the tribes and armies of Issachar and Zebulon. Then came the sons of Gershon and Merari (first and third sons of Levi), bearing the components of the Tabernacle, which it was their duty to set up and take down, as the camp rested or resumed its journey. The standard of Reuben was next advanced, and immediately in his rear marched Simeon and Gad. Then the Ark of God appeared, borne in the center of the moving host, on the shoulders of the sons of Kohath. The half tribes of Joseph—Ephraim and Manasseh—went next, the standard of Ephraim being their rallying center, and also for the sons and daughters of Benjamin. Then set forward the standard of Dan; his tribe and the tribes of Asher and Naphtali bringing up the rear.
The Camps of Israel.—This mighty host, comprising an army of over half a million, and a total population of nearly three million souls, was divided into four camps, of three tribes each, exclusive of the Levites; Joseph being twice numbered, in Ephraim and Manasseh, to make up, in the tribal count, for the absence of the sacred class from secular enumeration. When the cloud rested, indicating their stopping place, the tents were set surrounding the Tabernacle of the Congregation; the camp of Judah on the east, that of Reuben on the south, Ephraim on the west, and Dan upon the north. The Levites encompassed the tabernacle immediately about, to prevent the unsanctified from approaching too near and purposely or inadvertently defiling it—an offense punishable by death. When the ark set forward, Moses exclaimed: "Rise up, O Lord, and let thine enemies be scattered; and let them that hate thee flee before thee!" When it rested, he said: "Return, O Lord, unto the many thousands of Israel!"
The Two Leaders.—Thus it was that Moses and Aaron became the leaders of Israel, representing, respectively, the two priesthoods that administer the government of God; the lesser priesthood, "confirmed upon Aaron and his seed, throughout all their generations," and the greater priesthood, "which is after the holiest order of God."
Power of the Greater Priesthood.—"And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God;
"Therefore, in the ordinances thereof, the power of godliness is manifest;
"And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
"For without this no man can see the face of God, even the Father, and live.
"Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;
"But they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest, while in the wilderness, which rest is the fulness of his glory.
"Therefore he took Moses out of their midst, and the holy priesthood also.—(D. & C. 84:19-25.)
From Moses Until John.—"And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
"Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb:
"For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.—(Ibid, 26-28.)