Preface
My wife is the wisdom in our marriage. Whenever a paper I write approaches ten to twelve pages she begins gently encouraging me to end it and begin a new paper. In deference to her wisdom and my inability to correctly anticipate the length of content I’m writing; it is necessary to add the letter A to the title. There’s more material than anticipated, particularly given the lengthy footnotes. I hope your patience is well rewarded.
The Lord is engaged in providing additional revelations to those He gave to Joseph Smith. Part 1 addressed a prophecy given to Joseph of Egypt appearing in 2 Nephi 3 and a variation in JST Genesis 50. The prophecy foretells a day when the Bible and Book of Mormon “grow together.” Growing implies a gradual process over time. The Lord gradually unites content of the Bible with the Book of Mormon. There are identifiable measures of success when the prophecy is fulfilled. The milestones in the prophecy are: “confounding false doctrines, laying down of contentions, and establishing peace among the fruit of thy loins [Joseph of Egypt’s], and bringing them to a knowledge of their [Patriarchal] fathers in the latter days, and also to the knowledge of my covenants, [with the fathers] saith the Lord” (LDS 2 Nephi 3:12, emphasis added).
This prophecy has yet to reach fulfillment, but there should be evidence the Lord has not sat idly by for two hundred years. He isn’t waiting for a magic moment to wave a wand bringing it to fruition. We learned the Lord accomplishes these prophecies with small and simple means. The process is gradual and only perceptible to those who search for those means.
The Book of Mormon was not a one hit wonder for Joseph Smith. God continued instructing him about the work Joseph was engaged in. Part 2-A examines what the Lord revealed to Joseph Smith regarding John the Beloved and the role he plays in the last days Restoration.
Joseph Smith’s Revelations Regarding John the Beloved
In April of 1829 Joseph Smith and Oliver Cowdery inquired of the Lord about the fate of John the Beloved through the Urim and Thummim. The description in the heading of the revelation states: “The revelation is a translated version of the record made on parchment by John and hidden up by himself.” We learned from accounts by Nephi and Moroni that John the Beloved wrote a record and sealed it up to come forth in a latter-day. Earlier, we learned John was given the title “Revelator” because he preserved sealed records of other prophets for the same purpose. This revelation to Joseph Smith and Oliver Cowdery is a small and simple step by the Lord illuminating the Bible and Book of Mormon content. New revelations by the Lord to His prophet are proof the Lord isn’t idly waiting but actively engaged. His work is progressing toward fulfilling Joseph of Egypt’s prophecy. John’s account given to Joseph and Oliver begins with a private moment shared between the Savior and His servant. John writes:
“And the Lord said unto me: John, my beloved, what desirest thou? For if you shall ask what you will, it shall be granted unto you” (LDS D&C 7:1, emphasis added).
The Lord offers to grant John his heart’s desire. The Biblical account in John is silent on this exchange between John the Beloved and the Savior. But we will see this a ritual reserved by the Lord for those devoting their lives to His service. John responded:
“And I said unto him: Lord, give unto me power over death, that I may live and bring souls unto thee.” (LDS D&C 7:2).
John records the Savior’s response to John’s request:
“And the Lord said unto me: Verily, verily, I say unto thee, because thou desirest this thou shalt prophesy before nations, kindreds, tongues and people.” (LDS D&C 7:3).
The Lord grants John his desire to have power over death so he may continue bringing souls to Christ. The only connection we find between this revelation to Joseph Smith and Oliver Cowdery is in the last chapter of John’s New Testament account. In John’s record in the New Testament we read of an exchange between Peter and Jesus regarding the fate of John the Beloved. Of that conversation John wrote:
“Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
Peter seeing him saith to Jesus, Lord, and what shall this man do?
Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me.
Then went this saying abroad among the brethren [disciples], that that disciple [John] should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true” (LDS John 21:20-24).
In the New Testament account we lack the record of John’s conversation with Jesus. The gospel of John limits the exchange to Peter and Jesus. In the record revealed to Joseph and Oliver the conversation between Jesus and John provides added insight into why Peter asks the Lord what is to become of John. The New Testament account includes what is to become of Peter and suggests why Peter asks the Lord what will become of John. We surmise the Lord’s pattern is to offer each of His disciples the desire of their hearts at the end of their lives. After Peter is informed of his future martyrdom to glorify God, it is a logical progression for Peter to ask the Lord what becomes of John the Beloved. The Savior tells Peter that John will tarry until the Lord’s Second Coming.
Small details shared between the New Testament account and the revelation to Joseph Smith and Oliver Cowdery provides added information qualifying as small and simple, nevertheless informative.
The Book of Mormon provides confirmation of the Savior’s pattern to grant His disciples the desires of their hearts prior to their passing from mortality.
Near the end of the Savior’s Nephite ministry, Jesus speaks to His twelve Nephite disciples. His words to the Nephite disciples confirm the New Testament pattern.
“And it came to pass when Jesus had said these words, he spake unto his disciples, one by one, saying unto them: What is it that ye desire of me, after that I am gone to the Father?
And they all spake, save it were three, saying: We desire that after we have lived unto the age of man, that our ministry, wherein thou hast called us, may have an end, that we may speedily come unto thee in thy kingdom.
And he said unto them: Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest.
And when he had spoken unto them, he turned himself unto the three, and said unto them: What will ye that I should do unto you, when I am gone unto the Father?
And they sorrowed in their hearts, for they durst not speak unto him the thing which they desired.
And he said unto them: Behold, I know your thoughts, and ye have desired the thing which John, my beloved, who was with me in my ministry, before that I was lifted up by the Jews, desired of me.
Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.
And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.
And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand.
And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one” (LDS 3 Nephi 28:1-10).
The account in 3rd Nephi continues the Savior’s pattern alluded to in the New Testament account of John. The revelation to Joseph Smith and Oliver Cowdery reveals the Savior’s conversations with both John and Peter. The account in 3rd Nephi confirms the Lord’s pattern of granting the desires of all His Nephite disciples. Nine request to come to the Savior when their mortal ministries are through, similar to Peter’s desire. The remaining three desire what John the Beloved requested and was granted by Jesus.
The Savior’s description of the mission of the three Nephites provide greater insight into the post mortal mission given to John. John and the 3 Nephite disciples assist in and witness all the works of the Father until the end of earth’s temporal existence. The three disciples witness Christ’s coming with the powers of heaven in the last days. They never taste of death but are changed in the twinkling of an eye from mortality to immortality at the Savior’s return. The disciples have no pain or sorrow except for the sins of the world. All blessings are granted because they desire to remain on earth and bring souls to Christ. Blessings on the Three Nephites provide insight into John the Beloved’s post mortal experience as he brings souls to Christ in a similar manner.
Returning to the revelation of John the Beloved’s writings to Joseph Smith and Oliver Cowdery, we learn the context for the Lord’s conversation with Peter regarding John:
“And for this cause the Lord said unto Peter: If I will that he tarry till I come, what is that to thee? For he desired of me that he might bring souls unto me, but thou desiredst that thou mightiest speedily come unto me in my kingdom.
I say unto thee, Peter, this was a good desire; but my beloved has desired that he might do more, or a greater work yet among men than what he has before done.
Yea, he has undertaken a greater work; therefore I will make him as flaming fire and a ministering angel; he [John the Beloved] shall minister for those who shall be heirs of salvation who dwell on the earth.
And I will make thee to minister for him and for thy brother James; and unto you three I will give this power and the keys of this ministry until I come.
Verily I say unto you, ye shall both have according to your desires, for ye both joy in that which ye have desired” (LDS D&C 7:4-8, emphasis added).
In the Savior’s exchange with Peter we find further elaboration on the mission John fulfills after his mortal mission is complete. Why is the work by John the Beloved considered a greater work than what Peter desired? In the traditional view of mortality, the general perception is this life is the time to prepare to meet God. That perception is correct but probably misunderstood.
Joseph Smith introduced the concept of “eternal lives” suggesting mankind progresses through a series of cyclical experiences gaining knowledge and wisdom through successive lives or cycles of existence. Recorded in the Doctrine and Covenants, the Lord revealed the following to Joseph Smith:
“Then shall they be gods [small g], because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods [small g], because they have all power, and the angels are subject unto them.
Verily, verily, I say unto you, except ye abide my law ye cannot attain to this glory.
For strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me.
But if ye receive me in the world, then shall ye know me, and shall receive your exaltation; that where I am ye shall be also.
This is eternal lives – to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law” (LDS D&C 132:20-24, emphasis added).
Jesus stating that John’s desire was a greater work should not be interpreted as superior to Peter’s life and ministry. It should be viewed as John desiring to accomplish more out of his personal mortal experience toward becoming more Christlike during this cycle. Peter, having obtained the blessing of “eternal lives” in mortality, gives the ultimate Christlike sacrifice of surrendering his life for the Savior. Greater work should be considered additional work from a personal, not competitive perspective. This is a personal opinion for your consideration.
John the Beloved must undergo an alteration of his physical body to obtain power over death and the pains of mortality. The alteration to John’s and the three Nephite disciples mortal bodies was a question posed to the Lord by another Book of Mormon prophet, Mormon.
“And now behold, as I spake concerning those whom the Lord hath chosen, yea, even three who were caught up into the heavens, that I knew not whether they were cleansed from mortality to immortality-
But behold, since I wrote, I have inquired of the Lord, and he hath made it manifest unto me that there must needs be a change wrought upon their bodies, or else it needs be that they must taste of death;
Therefore, that they might not taste of death there was a change wrought upon their bodies, that they might not suffer pain nor sorrow save it were for the sins of the world.
Now this change was not equal to that which shall take place at the last day; but there was a change wrought upon them, insomuch that Satan could have no power over them, that he could not tempt them; and they were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them.
And in this state they were to remain until the judgment day of Christ; and at that day they were to receive a greater change, and to be received into the kingdom of the Father to go no more out, but to dwell with God eternally in the heavens” (LDS 3 Nephi 28:36-40, emphasis added).
Mormon inquired of the Lord about the transition of the three Nephites and John who experienced the same change. The Lord made it known to Mormon that an alteration to their mortal bodies was necessary so death nor Satan could have no power over them. Neither could the powers of earth hold them. In addition to the physical changes to their mortal bodies, their spirits were also sanctified and made holy. That is why the powers of earth or hell could have no influence on them.
The Savior explained to Peter He would make John the Beloved a flaming fire and ministering angel. John and the three Nephite disciples all ascended to heaven and were shown things they were forbidden to utter. Power to speak of the things they witnessed was not granted. However, after their ascension into heaven, the three Nephite disciples resumed preaching, ministering and baptizing.
The following is an account of their post ascension ministry to the Nephites:
“And they [three Nephite disciples] were cast into prison by them who did not belong to the church. And the prisons could not hold them, for they were rent in twain.
And they were cast down into the earth; but they did smite the earth with the word of God, insomuch that by his power they were delivered out of the depths of the earth; and therefore they could not dig pits sufficient to hold them.
And thrice they were cast into a furnace and receive no harm.
And twice were they cast into a den of wild beasts; and behold they did play with the beasts as a child with a suckling lamb, and receive no harm.
And it came to pass that thus they did go forth among all the people of Nephi, and did preach the gospel of Christ unto all people upon the face of the land; and they were converted unto the Lord, and were united unto the church of Christ and thus the people of that generation were blessed, according to the word of Jesus [like Enoch and Melchizedek].
And now I, Mormon, make an end of speaking concerning these things for a time.
Behold, I was about to write the names of those who were never to taste of death, but behold, I have seen them and they have ministered unto me.
And behold they will be among the Gentiles, and the Gentiles shall know them not.
They will also be among the Jews, and the Jews shall know them not.
And it shall come to pass, when the Lord seeth fit in his wisdom that they shall minister unto all the scattered tribes of Israel, and unto all nations, kindreds, tongues and people, and shall bring out of them unto Jesus many souls, that their desire may be fulfilled, and also because of the convincing power of God which is in them.
And they are as the angels of God, and if they shall pray unto the Father in the name of Jesus they can show themselves unto whatsoever man it seemeth them good.
Therefore, great and marvelous works shall be wrought by them before the great and coming day when all people must surely stand before the judgment-seat of Christ.
Yea even among the Gentiles shall there be a great and marvelous work wrought by them before that judgment day.
And if ye had all the scriptures which give an account of all the marvelous works of Christ, ye would according to the words of Christ, know that these things must surely come.
And wo be unto him that will not hearken unto the words of Jesus, and also to them whom he hath chosen and sent among them; for whoso receiveth not the words of Jesus and the words of those whom he hath sent receiveth not him; and therefore he will not receive them at the last day;” (LDS 3 Nephi 28:19-34, emphasis added).
John the Beloved and three Nephite disciples are examples of a Priesthood order men desired to attain and the Lord grants their desire. According to Alma the Younger, there have been many.[1]
There are two points of illumination I noticed in the account of the Savior’s interaction with the Nephite disciples. The first, when the Savior had spoken to them individually and confirmed their desires; thereafter He drew a subtle distinction between the nine desiring to come quickly to Him in His kingdom and the three appointed to remain.
“And it came to pass that when Jesus had spoken these words, he touched every one of them with his finger save it were the three who were to tarry, and then he departed.
And behold, the heavens were opened, and they were caught up into heaven, and saw and heard unspeakable things.
And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard;
And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them, that they were changed from this body of flesh into an immortal state, that they could behold the things of God [suggesting there may be something to the idea our mortal bodies are the veil].
But it came to pass that they did again minister upon the face of the earth; nevertheless they did not minister of the things which they had heard and seen, because of the commandment [ordinance] which was given them in heaven” (LDS 3 Nephi 28:12-16, emphasis added).
Touching the nine disciples was the earthly ordinance performed by the Savior on those who come quickly to Him when they were seventy-two years of age. Meaning they had no power over death and would die. The three who remained received their ordinance in Heaven and together all twelve witnessed “unspeakable things.” All of the disciples returned to their mortal ministries but were forbidden from sharing the unspeakable things revealed to them in Heaven. Only the three untouched disciples had power over death, Satan and the powers of this world.
A second point of realization followed the Savior’s ascension to Heaven and the ascension of the disciples that followed; there remained a mortal ministry among non-believers upon their return to earth. Following the Savior’s ministry and ascension I presumed there were no non-believers remaining. That was an incorrect conclusion. Following the ascension of the three disciples we read the following excerpt about the resumption of their ministry:
“And they were cast into prison by them who did not belong to the church. And the prisons could not hold them, for they were rent in twain” (LDS 3 Nephi 28:19, emphasis added).
There are several implications in this verse. First, there were non-believers who survived the cataclysmic events when the Savior arrived to minister to the Nephites. I presume they were not present among those Nephite faithful to whom the Lord ministered. Who could withstand the literal appearance of the resurrected Lord? Second, the three disciples, like Enoch and Melchizedek were sent by the Lord to establish peace among the Nephites and gather souls to Christ, consistent with their stated desires.
The account of the three Nephite disciples is generally helpful in understanding John the Beloved’s role in the last days. However, Joseph Smith’s continued revelations provide a clearer understanding of the role the Lord assigned to John the Beloved. The paper following examines what the Lord explained to Joseph Smith regarding John’s mission.
[1] “Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance and their righteousness before God, they choosing to repent and work righteousness rather than to perish; Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest” (LDS Alma 13:10-14, emphasis added).
“He that is ordained of God [called] and sent forth [chosen], the same is appointed to be the greatest, notwithstanding he is the least and the servant of all. Wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, the Spirit and the power, sent forth by the will of the Father through Jesus Christ, his Son. But no man is possessor of all things except he be purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done” (LDS D&C 50:26-29, emphasis added).
“Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained [called] an high priest after the order of the covenant which God made with Enoch. It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; And it was delivered unto men by the calling of his own voice, according to his [God’s] own will, unto as many as believed on his name. For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith to break mountains, to divide the seas, to dry up waters, to turn them out of their course; To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his [God’s] will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world. And men having this faith, coming up unto this order of God were translated and taken up into heaven [and return according to God’s will]. And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace” (LDS JST Genesis 14:26-33, emphasis added).
“And finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained [called] to administer the same; having been myself a follower of righteousness, and to possess a great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations [like Heavenly Father and Christ], a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir [of the Father and Christ], a High Priest, holding the right belonging to the fathers” (LDS Abraham 1:2, emphasis added).
“And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom [greater righteousness, see D&C 121:36], even the key of the knowledge of God [greater knowledge]. Therefore, in the ordinances [anything spoken or “ordained” by God] 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” (LDS D&C 84:19-22, emphasis added).
“For as many as are led by the Spirit of God, they are the sons of God [High Priests, Holy Order]. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption [into the family of God and Christ, Israel], whereby we cry, Abba, [Heavenly] Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together [through Christ]. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God [Patriarchal Fathers, “rightful heirs”] ” (LDS Romans 8:14-19, emphasis added).
Scott Roderick
10/14/2024
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