T&C 93 contains a portion of the record of John revealed to Joseph Smith. Some contend the record is the writing of John the Baptist. Others believe the author is John the Beloved. Those who believe the author was John the Baptist draw this conclusion because the account of the Savior’s baptism preceded John the Beloved’s discipleship to the Lord.
The Testimony of Saint John lays to rest the confusion with John the Beloved’s personal testimony and explanation. John the Beloved explains why he qualifies as a witness to the baptism of Jesus.
“And I, John, bear record, and lo the Heavens were opened, and the Holy Ghost descended upon Him in the form of a dove and remained upon Him. There came a voice out of Heaven saying: You are my Beloved Son, this day I have begotten you; for I was there with John the Baptist when he baptized Jesus” (RE T&C 171, Testimony of Saint John 12:11, emphasis added).
John the Beloved was a disciple of John the Baptist prior to becoming the Lord’s disciple. The Beloved had to be a disciple of John the Baptist to witness the following exchange between the Baptist and traditionalist Jews.
“A controversy arose between traditionalist Jews and John’s followers [of which John the Beloved was one] about authority to baptize. The traditionalists hoped to have John denounce Jesus baptizing. They went to John, hoping to turn his answer against Jesus. They asked John [the Baptist], The man you baptized beyond Jordan now is also baptizing and drawing away people to follow him, but he has not been given authority by us or by you.
John answered and said, Authority comes from Heaven, to both him and to me [but not them]. I told you I am not the Messiah, but I have been sent to prepare the way for the Messiah. I am only like a guest at another man’s wedding, and not the groom. But I rejoice to be in the groom’s company. Jesus is the groom. He is the one whose mission is the more important. He must increase, but I must decrease. I have come to end an era in Israel, but he has come to begin another. He descended from Heaven to serve here, and all of us need to acknowledge him — I not only refuse to deny his authority, I confirm it” (RE T&C 171, Testimony of Saint John 3:2-3, emphasis added).
As a disciple of John the Baptist, John the Beloved was in a position to witness events in the life of the Baptist prior to the coming of Jesus. That explains why John the Beloved was present to record the following exchange between the Baptist and the Jewish priests and Levites.
“John [the Baptist] bore witness of him, and proclaimed, This is He of whom I testified; He who would be born after me has advanced in progression above me. He has advanced in progression far beyond everyone else in this sphere. For in the Council of Heaven was the Spokesman, even God’s Heir, who is born into the flesh and sent to us to fulfill the will of the Father. And as many as obtain authority in His name shall gain the right to ascend to Heaven. We who have witnessed His fullness [at Christ’s baptism] comprehend what Eternal life [know the Father and Son, receive of Their “fullness”][1] means through Him revealing the pathway of ascension to the Throne of God. For the law was given through Moses, but life and truth come through Jesus the Messiah. The law [of Moses] gave carnal instructions, but led only to condemnation and death. The gospel is to empower endless life, through Jesus the Messiah, the Only Begotten Son, who is a manifestation of the love of the Father. No man has seen the Father without hearing Him testify of the Son, for only through Him is any soul saved.
And this was the witness of John [the Baptist], when the Jews sent priests and Levites from Jerusalem to inquire, Who are you? And he did not deny that he possessed the Spirit of God’s messenger [Elias, prepare the way][2], but declared, I am not the Messiah. And they asked him, How then do you possess the Spirit of God’s messenger? And he said, I am not that messenger foretold to come and restore all things.
And they asked him, Are you the prophet Moses said God would raise up from among Israel, like unto Moses, in whose mouth God would put His words and he shall speak all that God commands him? And it will come to pass that whosoever does not hearken to that prophet, God will judge.[3] Do you claim to be that prophet? And he answered, No.
Then they asked, Who then are you? We are obligated to convey your answer to them that sent us. What do you say for yourself? He said, I am a voice of one crying in the wilderness, Make straight the way of the Lord, as predicted would be sent by the prophet Isaiah.[4]
And the inquirers who were Pharisees asked him, Why then are you baptizing if you are not the Messiah, nor come as the messenger to restore all things, nor the prophet foretold by Moses to whom we must give heed? John answered, I baptize with water, but there is one standing among you, whom you do not acknowledge and I bear testimony of him. He is the one foretold by Moses [Jesus], and he will preach following my witness of him. He has progressed beyond me so much that in comparison I am not worthy to kneel before him; his shoe’s latchet I am not worthy to unloose, nor am I worthy to wash his feet. I could never substitute for him. He will baptize, not only with water, but also with fire and with the Holy Ghost” (RE T&C 171, Testimony of Saint John 1:4-8, emphasis added).
This account between Pharisee’s and John the Baptist was recorded by John the Beloved as the disciple of John the Baptist, prior to the Beloved’s transition to Christ.
In John the Baptist’s exchange he describes three individuals. First, the Baptist denies he is the messenger who “restores all things.” Although the Baptist denies being the restorer of all things, the Baptist, nor the Beloved identify who the restorer of all things is.
The next denial by the Baptist is putting to rest claims he is the prophet spoken of by Moses. Unlike the first denial, the Baptist declares the prophet is Jesus, who follows after him. When pressed for an explanation for the Jewish hierarchy of his identity, the Baptist declares he is the messenger preparing the way before the Lord in Isaiah.
In John the Baptist’s response two of three prophetic figures are identified, himself and the Savior. The first remains anonymous until after the Baptist appears to Joseph Smith and Oliver Cowdery at the start of the Restoration. Joseph and Oliver are ordained by the Baptist to the Priesthood. Several years later a revelation is given to Joseph Smith in March 1832 revealing the identity of the Elias who “restores all things and gathers Israel.”
“Question: What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation [Rev. 3:13]?Answer: We are to understand that it was a mission and an ordinance for him [John the Beloved, Revelator] to gather the tribes of Israel. Behold, this is Elias who, as it is written, must come and restore all things” (RE T&C 74:14, emphasis added).
John the Baptist denied being this “Elias” because he understood the gathering of Israel would not occur in his lifetime or the Lord’s. The “Elias” who “restores all things” would come prior to the end of the world. It was an important to clarify this point for the Pharisee’s sent by Jewish leaders to determine which prophetic milestones the Savior and Baptist represent. The Baptist was not sent to bear witness of the gathering of Israel, only prepare the way for the Savior by baptism and testimony. To do more would have been going beyond the bounds of his mission.[5]
Considering John the Beloved was mentored by John the Baptist, one “Elias” to another is interesting to contemplate. The Beloved witnessed how the Baptist fulfilled his mission in preparation for the day the Beloved plays a similar preparatory role for the Second Coming of Jesus Christ.
The mission of John the Beloved to gather Israel is concurrent with the time Joseph Smith transitions from weakness to strength. Though the Beloved is given a divine commission to accomplish this work, John does so by ministering to mortal men. The men qualify for the titles of “chosen vessels” or “heirs of salvation.” John’s ministry is not open to others but is manifest in the works of those he directs.
Two prophetic figures playing roles in Israel’s gathering are the “root of Jesse” in T&C 129:3 and the “one mighty” in RE 2 Nephi 3:24. Both men are mortals who have responsibility for gathering Israel in the last days. Presumably they are the same person to whom John the Beloved ministers, guiding him in Israel’s gathering.
Denver Snuffer Reflections on John the Beloved
Evidence a new dispensation is beginning is the appearance of new light and truth. A new dispensation head is sent to “set in order the house of God”[6] by dispelling false traditions established over time. Correcting false traditions is accomplished when records of Judah and Joseph grow together:
“And that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together unto the confounding of false doctrines, and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days, and also to the knowledge of my covenants, saith the Lord” (RE 2 Nephi 2:4, emphasis added).
The first quotation settles an incorrect assumption established by earlier commentators of the scriptures.
“Go to Doctrine and Covenants section 93, and you’ll encounter some language there that sounds familiar because of what Joseph just chose to say in that General Conference talk. Doctrine and Covenants section 93, beginning at verse 7— And this is a restoration of a part of John's record. The fullness of the record is yet to be revealed. Despite the fact that this reads very much like John the Beloved, somehow the position got taken by a number of Church leaders (and then ultimately declared to be so by Bruce R. McConkie) that what you’re reading in section 93 is really the testimony of John the Baptist, and that John the Baptist was a disciple of… oh, excuse me: John the Beloved was a disciple of John the Baptist. So, when John the Beloved wrote his testimony, he began his testimony rather like the person who had mentored him, John the Baptist. And so, when you read John the Baptist's testimony here, you’re getting second-hand, warmed-over John the Baptist through John the Beloved, and that’s why it looks similar. I did not take issue with Bruce R. McConkie in one of the things that I’ve written along the way. And I simply accepted that this was a testimony of John the Baptist. Once again, it's one of those things that you do, and then you later say, “I wish I hadn't done that.” I really—at that time and today—I don't believe that this is the testimony of John the Baptist. I think it’s the testimony of John the Beloved and a restoration of part of John the Beloved's record. But be that as it may, it's the testimony of John” (Christ: Prototype of the Saved Man, Denver Snuffer Jr., p.13, emphasis added).
From the abundance of material examined in this paper, there is ample evidence to support the view T&C 93 is the writings of the John the Beloved. And more of John the Beloved’s writings should be expected.
“The debate over who was “speaking” the testimony of Jesus Christ in the beginning of the Gospel of John has been one of the longest-standing questions in Christianity. Heracleon addressed this at about 165 a.d. He was a Gnostic and from the school of Valentinus. Valentinus was an early Gnostic, claiming to have secret knowledge passed from John (the Beloved).[7] He attributed early material in the Gospel of John to John the Baptist.
Origen wrote early in the Third Century, disputed Heracleon and argued that it was John the Beloved who was responsible for the composition. Origen’s Commentary on John, Sixth Book, Chapter 2. The debate has never ended.
The term “logos” which is rendered “word” in most English translations of the Gospel of John, has a pre-Gospel of John history. The most recent use of the term, prior to the composition of the Gospel of John, was Philo of Alexanderia. He was born two decades before the birth of Christ and wrote just a few years prior to the composition of John’s writing.
Philo considered the “logos” to be an intermediary between man and God, a Divine being that bridged the gap between fallen man and perfect God. There is a great debate over the extent to which Philo’s writings influenced John’s composition.
John the Beloved’s composition begins by placing Christ in a pre-earth, creative role that is cosmic in scope. This introduction was intended to alert the reader that the individual described in the text that would follow was God. Then the often mundane events build with proof upon proof that the man Jesus was indeed the cosmic creator and God in very fact. By the end of the account, the proof has been assembled to demonstrate that the opening description was true beyond dispute. Christ was God.
Origen’s writings make it clear that a pre-earth existence for mankind, not just Christ but all men, was part of early Christian belief. That belief has been lost for most Christians. Origen wrote: “John’s soul was older than his body, and subsisted by itself before it was sent on the ministry of the witness of the light.” He extends this to us all: “if that general doctrine of the soul is to be received, namely, that it is not sown at the same time with the body, but is before it, and is then, for various causes, clothed with flesh and blood; then the words ‘sent from God’ will not appear to be applicable to John alone.” Origen’s Commentary on John, Book II, Chapter 24. Meaning that not only did John exist before he was flesh and blood, but all men likewise existed before they entered this world.
The pre-earth existence of mankind is taught in the Bible. Jeremiah was told he was “ordained” before he entered his mother’s womb: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” Jeremiah 1:5 KJV.
Job likewise describes the joy of the spirits of men when they learned of the plan for creating this world: “When the morning stars sang together, and all the sons of God shouted for joy.” Job 38:7. Christ’s apostles inquired about the pre-birth sins of the man born blind. John 9:2. A question that could only be asked if it were possible for him to sin before birth because he existed prior to his birth.
Although Christians today do not recognize the doctrine of pre-earth existence of man’s spirit, it was once a part of Christian belief. Like the confusion about who is speaking in the earliest verses of the Gospel of John, Christianity has lost clarity that can only be restored by another revelation from God. As Roger Williams, a late Protestant Reformer in the American Colonies, said: “The apostasy… hath so far corrupted all, that there can be no recovery out of that apostasy until Christ shall send forth new apostles to plant churches anew.” He recognized that no man has authority to perform even the basic ordinances of the Gospel of Jesus Christ unless Christ has authorized that man.
Reading the New Testament is like reading another person’s mail. It was written to a specific body of believers who had been taught by those who knew Christ. Today it is just as necessary to have that same vital connection to Christ in order to be saved. How can we believe the truth if we are not taught the truth? How can we be taught the truth unless someone is sent from Christ to teach a message from Him? How can anyone pretend to teach the truth if Christ did not send them? See Romans 10:14-15” (Baptist or Beloved? blogpost, Denver Snuffer Jr., May 4, 2017).
This quotation from Denver Snuffer explores the controversy of how the Beloved was able to write of events prior to his discipleship. It identifies the early origins of the debate and the loss of original doctrine. Perhaps the most important part is the observation by Roger Williams acknowledging the necessity of having Christ appoint and authorizes new disciples to restore the teachings of Christ in their fullness and perform authoritative ordinances. The author of the quote qualifies for that distinction.
“The Lord inquired of John, who is called “Beloved:”
“John, my beloved, what desirest thou? For if you shall ask what you will, it shall be granted unto you.” (D&C 7: 1.)
This is what the Lord offers, at some point, to those who meet with Him as He confirms their exaltation. I’ve explained this in Beloved Enos. It is part of the privilege He extends to those who come to know Him.
A person could ask anything of Him. In the case of John, however, the request was completely selfless (one of the reasons he is “Beloved” by Christ). It reflects the same heart as the Lord’s.
“And I said unto him, Lord, give unto me power over death, that I may live and bring souls unto thee.” (D&C 7: 2.) That is, John desired this not for his own sake, but for the sake of those to whom he could minister. He wanted to bring souls to Christ.
“And the Lord said unto me, Verily, verily, I say unto thee, because thou desirest this thou shalt tarry until I come in my glory, and shalt prophesy before nations, kindreds, tongues and people.” (D&C 7: 3.) The ministry of John would continue. There would be “nations” who would receive his prophesy. What do you suppose it means for John to be able to prophesy before “nations?” Do “nations” mean modern states, or do they mean family divisions or subsets, like the ancient tribes of Israel, which were called “nations?” Do the terms “nations, kindreds, tongues and people” have a family meaning? What family? Has the gospel been intended primarily for one family of redeemed souls all along? If so, then, how does one connect to that family? What is John doing?
The Lord explained to Peter that, concerning John, “he has undertaken a greater work; therefore I will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth.” (D&C 7: 6.)
It is an interesting question to ask what John has been doing. What do you suppose it means to be “as flaming fire and a ministering angel?” What jurisdiction does John have if he “shall minister for those who shall be heirs of salvation who dwell on the earth?” Does this require John to be involved with all who are to become “heirs of salvation who dwell on the earth?” In what way would he be involved?
These are interesting things to contemplate. All the more so because these ideas are somewhat at odds with the idea that God has finished His work and given his power to men, as we claim. Nephi disagrees with the idea (2 Ne. 28: 5.), but that hasn’t affected our views much. We’re really quite certain we have everything we need without John” (Beloved blogpost, Denver Snuffer Jr., March 4, 2011, emphasis added).
Many quotes in this blogpost are references discussed in this series of papers. What should be of particular notice is the commentary adjoining the quotes. For example, how would Denver Snuffer know the meaning of the Lord asking John what he desired? How would Denver understand the meaning of the ordinance being administered to John the Beloved in this moment? It isn’t evident in the scriptures quoted. Either someone from the other side of the veil instructed Denver or Denver shared this experience personally with the Lord and knows from personal experience.
“It is, of course, possible to pass through the veil before death. The statement it will be “after you pass through the veil” before we will have learned them may include here and now. If it is not all to be comprehended “in this world,” then we need to visit the world behind the veil. Nephi spent 40 years reflecting and meditating before he composed his two books of prophecy and revelation. During those four decades, he pondered continually in his heart on the things he heard and saw. Knowledge revealed by heaven is dynamic. Pondering provides deeper meaning . . . Passing through the veil can be fearful. Heavenly beings are holy, and holiness is intimidating to the sinful. We must gird ourselves for the fearful journey. It is necessary to obtain the knowledge to be redeemed. . .” (Snuffer, Denver. Preserving the Restoration, pp.2-3 emphasis added. Mill Creek Press).
Denver introduces the possibility of passing through the veil prior to death. Those who do so experience a period of preparation prior to penetrating the veil. Of course the Holy One of Israel is the One who determines when the preparation is sufficient.
As Denver noted in the Book of Mormon, Nephi endured a period of 40 years preparation and meditation before recording his two books. On a personal note, Denver had a similar experience in his preparation.
“But that promise and that message largely lay fallow in the Christian community but was realized in the experience of Joseph Smith. And to me, that was bedrock; that was foundational; that was the message of the gospel. And I could see that message everywhere in the Book of Mormon where, in the first book, you begin with Nephi in a struggle to try and get his hands around and believe what his father is testifying to after his father had had this heavenly encounter. And then Nephi, similarly, walks that path and has an encounter with the divine, and then he becomes a prophet. And then the next writer in the Book of Mormon, Jacob, does exactly the same thing. And I'm seeing that it is embedded not only into the story of Joseph Smith but into the text of the Book of Mormon itself. And so I believed this stuff, I wanted this stuff, and I prayed for this stuff. But I have to candidly admit that I had been a member of the LDS movement for decades and I had sought for and asked for these things, and while I had had profound spiritual experiences and encounters beyond the veil, I had not encountered the Lord coming to comfort me; I had certainly not encountered the Lord and His Father taking up their abode with me. And as a consequence of that, I knew my journey had not completed; so I asked for that . . . Now, I got an encounter with the Lord in which that opportunity presented itself, “Ask of me what you will, and it shall be granted to you.” And whether this was the best answer or the right answer, it was truly, at that moment, authentically, genuinely MY answer. I said, “I have not come thus far by doing my own will. I ask nothing of you.” And I meant it; I felt it. In my heart, that was the most genuine, heartfelt response I'd ever given to any question posed to me at any time. That was a moment when something very, very startling occurred—because I am standing in the presence of the Lord, the Lord is addressing me, and the two of us are in this conversation. And I've just told Him, “I want nothing. I haven't come thus far by doing my own will. I'm content.” And I meant it. I was genuinely content. At that moment, it was as if a veil lifted, and now there were numerous others who were there who apparently had been there all along…and who had been listening, watching, eavesdropping, participating. And at that moment, it was as if a veil that had been there disappeared. And now there are a number of others who are present” (Mormon Book Review Transcript, Denver Snuffer interviewed by Steve Pynaker, pp.11 & 17, emphasis added).
Denver believed Joseph Smith, Nephi, Jacob and all the accounts of those who sought after, were prepared and introduced through the veil to converse with the Lord.
Given the extensive detail compiled in this series of papers, we should consider the source of increasing light and knowledge restored by Denver on the subject of John the Beloved. Additional light has re-entered our consciousness beyond the subject of John the Beloved. For example, The Testimony of Saint John, The Covenant of Christ, numerous revelations in the Teachings and Commandments and volumes of Books, blogposts and podcasts on Denver’s website and Restoration Archives. In preparation for receiving the additional light, Denver spent a great deal of time reaffirming the foundation laid by Joseph Smith in preparation for the end of the Gentile dispensation and initiating work for Israel’s gathering.
It was revealed through Joseph Smith that John the Beloved has a latter-day work to do and more of his records are to be expected. Denver is the only person in two hundred years to begin a work that ratifies Joseph Smith’s accomplishments taking Joseph Smith from weakness to strength. Among a great many accomplishments, Denver is the only one to bring to light more of the writings of John the Beloved. To do so would require Denver to have an association with the Beloved because the Beloved holds the keys to “restoring all things and gathering Israel.” Through John’s keys and Denver’s qualification as an “heir of salvation” and “chosen vessel” the Lord has commenced the fulfillment of the work Joseph Smith began. It would be an act of considerable ignorance not to appreciate how the Lord accomplishes this work and those whom He calls to finish it.
Conduit to Heaven
Joseph Smith distinguished between the Spirits of Messiah, Elijah and Elias, Elias being preparatory or Aaronic. In Joseph’s summary of this subject he said the following:
“Messiah is above the spirit and power of Elijah, for He made the world, and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it. (Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (p. 390), emphasis added. Deseret Book Company. Kindle Edition).
Joseph Smith was an “Elias” after his ordination by John the Baptist at the beginning of the Gentile dispensation. At the end, John the Beloved, ministering to an “heir of salvation” and “chosen vessel” vicariously prepares for the Spirit of Elijah. Like Enoch, Elijah and Melchizedek, a conduit must be set in place between Heaven and Earth. Elias must first prepare the way for a conduit to Heaven.
“I know that... well... the fact is that a pillar of fire by night and a pillar of smoke by day is an allusion, an attempt to refer to things we are familiar with to describe things that we are not familiar with. A conduit that reaches up into heaven as the temporary appearance of the Lord to Joseph in the First Vision is intended to be a permanent connection at some place. It will be one of the reasons why people say, let’s not go up against the people of Zion because Zion is too terrible. The presence of God is dreadful to the wicked, it’s frightening to them. They get near it and it convicts them of their unworthiness. They dare not go up. But the pure and the humble and the noble are drawn to it. They will want to be there. And so that conduit, that fiery pillar, that stairway to heaven, Jacob’s ladder, the chariot of fire, all of those things are an attempt to describe that heavenly connection, that heavenly presence. To the unworthy and the ungodly looking at it, they may or may not be able to see anything about it but they will sense extraordinary dread. It will frighten them. To the worthy there will be something enlightened about the very presence of the place. It will not seem to them to just be another place. It will seem as though the God of heaven has some base established there. That’s when you know that an ensign has been established in the tops of the mountains to which nations will flow saying, come, let us go up and learn from the god of Jacob, because that ensign is actually something godly, holy, edifying, instructive, revelatory, filled with light, and redemptive, and the god who dwells there is going to be the Lord. So we don’t have time... If you think about it, Enoch taught for 365 years before his people were prepared enough to go up, and we have to be prepared enough for them to come down and not destroy us by the brightness of their presence” (Cursed- Denied Priesthood, Denver Snuffer Jr., p.25, emphasis added).
Denver’s explanation points to a conduit being established between Heaven and Earth, but also provides a prophetic clue relating to the “root of Jesse” and the key to raising an “ensign” for Israel to gather to.[8] The conduit it like a magnet with both a compelling, positive influence drawing the righteous to it and a negative influence repelling the wicked who become fearful as they approach it.
“This fiery path needs to be opened beforehand. The path, once it opens, will allow men on the earth to be prepared for the coming again of those who are Zion above. Well, Elijah answers to this” (The Mission of Elijah Reconsidered, Denver Snuffer Jr., p.29, emphasis added).
Elijah’s mission prepares the kingdom of God in Heaven for their descent to join the kingdom of God on Earth.
“Here, then, we have finally arrived at Elijah‘s significance as the one who must first return. He was not the last one living who held the sealing power, though he did in fact possess it. Instead, he is vital as the last one to make the ascent from earth to heaven.136 He rose up through the fiery corridor, and went to God‘s presence. He joined the ―”fathers in heaven” who are to return. He last opened the way by his physical ascent. He will be the first to physically descend through the fiery corridor to return from heaven to dwell again on earth” Included with this quote is a footnote that states:
“136 John the Beloved‘s ascent and subsequent ministry connect him to this end of the corridor. John‘s ministry here includes responsibility to prepare mortal man to come up to Zion. See D&C 7: 6. (The Mission of Elijah Reconsidered, Denver Snuffer Jr., p.29, emphasis added).
Elijah prepares Heaven for the Heavenly Father’s descent down the fiery corridor to join with Zion on Earth. Earthly preparations are done by John the Beloved, a translated being like Elijah. There are numerous prophetic implications for these events. The descent of Patriarchal Fathers means the authors of all scripture and doctrine since the creation of this Earth will be present to associate with residents of Earthly Zion to instruct them and “restore all things” in fulfillment of John the Beloved’s commission.
This series of papers should not be considered exhaustive of all the Lord has revealed thus far. But given the significance of the content, we can only surmise that the entirety of content since the beginning of Denver’s ministry is far more substantial than we understand.
[1] “John [the Baptist] answered and said, A man can receive nothing except it be given him from Heaven. You yourselves bear me witness, that I said I am not the Christ, but that I am sent before him. He who has the bride is the bridegroom. But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This my joy is therefore fulfilled. He must increase, but I must decrease. He who comes from above is above all. He who is of the earth is earthly, and speaks of the earth. He who comes from Heaven is above all. And what he has seen and heard, that he testifies, and but few men receive his testimony. He who has received his testimony has set to his seal that God is true. For he whom God has sent speaks the words of God, for God gives him not the spirit by measure, for he dwells in him, even the fullness. The Father loves the Son and has given all things into his hands, and he who believes on the Son has everlasting life and shall receive of his fullness. But he who believes not the Son shall not receive of his fullness, for the wrath of God is upon him” (RE John 3:3, emphasis added).
[2] “And from the days of John the Baptist until now, the kingdom of Heaven suffers violence, and the violent take it by force. But the days will come when the violent shall have no power, for all the prophets and the law prophesied that it should be thus, until John. Yea, as many as have prophesied have foretold of these days. And if you will receive it, truly he was the Elias who was to come and prepare all things. He that has ears to hear, let him hear” (RE Matthew 11:14, emphasis added).
[3] “Behold, I am he of whom Moses spake, saying, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people . . .” (RE 3 Nephi 9:8, emphasis added).
[4] “The voice of him that cries in the wilderness: Prepare the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed and all flesh shall see it together, for the mouth of the Lord has spoken it . . .” (RE Isaiah 14:1, emphasis added).
[5] “What I want to impress upon your minds is the difference of power in the different parts of the Priesthood, so that when any man comes among you, saying, "I have the spirit of Elias," you can know whether he be true or false; for any man that comes, having the spirit and power of Elias, he will not transcend his bounds”
(Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (pp. 385-386, emphasis added). Deseret Book Company. Kindle Edition.
[6] “Yea, so says the still small voice which whispers through and pierces all things, and often times it makes my bones to quake while it makes manifest, saying, And it shall come to pass that I, the Lord God, will send one mighty and strong, holding the scepter of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words, while his bowels shall be a fountain of truth, to set in order the House of God, and to arrange by lot the inheritance of the saints, whose names are found, and the names of their fathers and of their children, enrolled in the Book of the Law of God . . .” (RE T&C 83:4, emphasis added).
[7] “Then the Angel told me: Look! 19And I looked and saw a man, and he was dressed in a white robe. 20The Angel said to me: This is one of the Lamb’s Twelve witnesses. 21He’s been appointed to see and write about the remainder of these things, and also about many other things that have happened. 22He’ll also write about the end of the world. 23Therefore the things he will write are proper and true, and they’re written in the book you saw coming from the Jews. When they came from the Jews, or when the book came from the Jews, what was written was clear and pure and extremely valuable and easy for all to understand. 24The things this witness of the Lamb is to write are many of the things that you’ve seen, and you’ll see the rest. 25However, you must not write the things you’ll see after this, since the Lord God has ordered the witness of the Lamb of God to write them. 26He [the Disciple] has shown all things to others who have lived, and they’ve written them as well. They’re sealed up to come forward in their correct form to the house of Israel, when the Lord deems it to be the proper time, according to the truth that’s in the Lamb. 27I heard and testify that according to the Angel’s word, the name of the Lamb’s witness was John” (Covenant of Christ, 1 Nephi 3:30-31, emphasis added).
[8] “Question: What is the Root of Jesse spoken of in the 10th verse of the 11th chapter [Isa. 5:4]?Answer: Behold, thus says the Lord: It is a descendant of Jesse as well as of Joseph, unto whom rightly belongs the Priesthood and the keys of the Kingdom, for an ensign and for the gathering of my people in the last day” (RE T&C 129:3, emphasis added).
Scott Roderick
10/31/2024
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