Gramps,

Why was section 101 of the original printing of the D&C changed regarding monogamy vs polygamy? Specifically, verse 4, which states that we do not believe in polygamy. Also, why were early church leaders practicing polygamy while our own scripture teaches against it?

Kyle

Answer

Kyle,

The first thing to understand is that the original Doctrine and Covenants section 101 is not the same section 101 found in today’s Doctrine and Covenants. In the 1835 edition, section 101 was an “Article on Marriage” that the Church adopted for publication. Unlike most sections of the Doctrine and Covenants, it was not presented as a revelation received by Joseph Smith, but as a statement explaining the Church’s beliefs and practices regarding marriage.

Verse 4 stated:

“Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death…”

At face value, that certainly sounds like an outright rejection of plural marriage.

Readers can examine the original document for themselves in the 1835 edition of the Doctrine and Covenants, preserved by the Joseph Smith Papers.

So why was it later removed?

In 1876, under the direction of President Brigham Young, the Doctrine and Covenants was reorganized. The “Article on Marriage” was removed, and the revelation now known as Doctrine and Covenants 132 was added to the canon. Section 132 was dictated by Joseph Smith on July 12, 1843, and records the revelation on eternal marriage and explains the commandment to practice plural marriage under specific circumstances.

This naturally leads to the harder question.

If Joseph Smith had already received the revelation on plural marriage, why publish a statement saying the Church believed only in monogamy?

According to the Church’s official Gospel Topics essay, Joseph Smith appears to have learned about the principle of plural marriage as early as 1831 while studying the Old Testament. However, the revelation was not written down until 1843, and the practice was introduced only gradually and confidentially to a small group of trusted followers. During the 1830s, nearly every Church member was living in a monogamous marriage and knew nothing about plural marriage.

The Church’s Gospel Topics essay explains:

“Latter-day Saints believe that monogamy—the marriage of one man and one woman—is the Lord’s standing law of marriage.“

The essay also acknowledges that plural marriage was introduced gradually and that many details remain uncertain because participants were instructed to keep the practice confidential.

From that perspective, many LDS historians believe that the 1835 marriage statement accurately described the Church’s public practice. The Saints generally were not practicing plural marriage, and Church leaders were also responding to accusations that the Church promoted “spiritual wifery” and sexual immorality—charges they vigorously denied.

At the same time, the historical record creates understandable questions.

Evidence accepted by the Church indicates that Joseph Smith likely entered into at least one plural marriage during the mid-1830s and later introduced the practice more broadly in Nauvoo. If that is the case, then at least some Church leaders were practicing plural marriage while the 1835 marriage statement remained in the Doctrine and Covenants.

For many readers, this is the most difficult part of the story.

Some conclude that the statement appears inconsistent with what was happening privately. Others believe the statement reflected the Church’s public practice, while confidential instructions had been given only to a limited number of people under what Joseph Smith believed was a divine command. The Church acknowledges that many details of this period remain incomplete because the practice was intentionally kept confidential.

It is important to recognize that faithful Latter-day Saint historians do not claim this history is free of difficult questions. Whether one accepts the Church’s explanation or finds some aspects unresolved, there is broad agreement that the transition from the 1835 “Article on Marriage” to Doctrine and Covenants 132 represents one of the most complex periods in Restoration history. Understanding the historical context—including the gradual introduction of plural marriage, the practice’s confidential nature, and the later canonization of Section 132—helps explain why many sincere members have wrestled with these events while continuing to seek understanding through study and faith.

Another important point is that monogamy has always been presented as God’s normal pattern for marriage in LDS doctrine.

This surprises many people.

The clearest example comes from the Book of Mormon.

Jacob taught:

“For there shall not any man among you have save it be one wife; and concubines he shall have none.” (Jacob 2:27)

Only three verses later, however, the Lord provides an important exception:

“For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.” (Jacob 2:30)

Current Church teaching understands this exception as the scriptural basis for the temporary commandment to practice plural marriage during certain historical periods.

Doctrine and Covenants 132 teaches that Joseph Smith was commanded to restore this ancient practice, much as Abraham, Isaac, Jacob, Moses, and other Old Testament prophets had lived it under God’s direction. Church leaders have consistently taught that plural marriage was never intended to become the permanent pattern for the Church but was a temporary commandment given for purposes known to the Lord.

That period officially ended when President Wilford Woodruff issued the Manifesto in 1890, announcing that the Church would no longer enter into new plural marriages. Today, plural marriage is not authorized in The Church of Jesus Christ of Latter-day Saints, and anyone who enters into a plural marriage is subject to Church discipline.

So how should Latter-day Saints view the apparent contradiction between the 1835 marriage statement and later revelations?

Many faithful members conclude that the two documents were addressing different situations. The 1835 “Article on Marriage” described the Church’s public practice and was not itself a revelation. Doctrine and Covenants 132, on the other hand, records a revelation that Church leaders believed authorized an exception to the normal rule of monogamy for a limited period under prophetic direction.

Others acknowledge that the historical tension is real and that not every question has a complete answer. The Church itself notes that many details surrounding the early practice of plural marriage remain unknown because the historical record is incomplete.

What is clear today is the Church’s current position. Monogamy is the Lord’s standing law of marriage. Plural marriage was practiced only under what early Church leaders believed was a temporary divine command, and it has not been authorized in The Church of Jesus Christ of Latter-day Saints for well over a century. Understanding that distinction helps explain why the 1835 “Article on Marriage” was eventually replaced by Doctrine and Covenants 132, even though the history surrounding that transition continues to invite careful study and thoughtful discussion.

Gramps

]]> https://askgramps.org/why-did-the-original-doctrine-covenants-change-from-teaching-monogamy-to-including-polygamy/feed/ 0 https://askgramps.org/what-happened-to-the-fish-and-sea-creatures-during-noahs-flood/ https://askgramps.org/what-happened-to-the-fish-and-sea-creatures-during-noahs-flood/#respond Fri, 21 Aug 2026 08:00:26 +0000 https://askgramps.org/?p=76522 Question

Gramps,

What happened to the fish and sea creatures during the flood?  Noah doesn’t mention them.  Do we just assume they survived because they were in the water?

Peggy

Answer

Peggy,

Latter-day Saint doctrine doesn’t provide an official answer about what happened to aquatic life during the Flood. However, the scriptures and teachings of Church leaders offer a few principles to help us consider the question.

The first thing to notice is that God’s instructions to Noah focused on air-breathing land animals. The Lord said:

“And of every living thing of all flesh, two of every sort shalt thou bring into the ark” (Genesis 6:19).

As you continue reading the account, the emphasis is consistently on creatures that lived on land and breathed air. Birds, cattle, creeping things, and beasts were gathered into the ark because they could not survive a worldwide flood outside of it.

The account never instructs Noah to collect fish or other aquatic creatures. That’s an important observation because if preserving sea life had required Noah’s intervention, we would likely expect the Lord to mention it.

Some readers, therefore, conclude that fish and other sea creatures simply survived in the water. That is certainly one possibility. Since they already lived in aquatic environments, many assume they would not have needed the protection of the ark.

However, the scriptures stop short of actually saying that.

In fact, some passages describing the Flood use language that focuses specifically on creatures that lived on land. For example, Genesis 7:22 says:

“All in whose nostrils was the breath of life, of all that was in the dry land, died.”

That wording seems intentional. It highlights the destruction of terrestrial life rather than providing a detailed account of every creature living in the oceans.

Latter-day Saints also accept the account in the Book of Moses, which similarly emphasizes that the wicked people and the creatures living upon the earth perished while Noah and those with him in the ark were preserved. (Noah Gospel Topics)

Could some aquatic life have died during the Flood? Certainly. Even if fish were not required to enter the ark, the Flood would have dramatically changed the earth. Freshwater and saltwater environments could have been affected, sediment stirred up, and many aquatic habitats altered. The scriptures simply don’t tell us how those environmental changes affected marine life.

Because of that silence, it is wise not to claim more certainty than the scriptures provide.

There is another principle from restored doctrine that offers some comfort, however. Latter-day Saints believe that God’s concern extends to all of His creations, not just human beings.

Doctrine and Covenants 29:24 teaches:

“All things shall become new, even the heaven and the earth, and all the fullness thereof, both men and beasts, the fowls of the air, and the fishes of the sea.”

This remarkable passage specifically mentions the fishes of the sea as part of God’s future renewal of the earth.

President Joseph Fielding Smith taught:

“The animals, the fishes of the sea, the fowls of the air, as well as man, are to be re-created, or renewed, through the resurrection, for they too are living souls.” (Conference Report, October 1928, p. 100.)

He also wrote:

“Every creature on the earth, whether it be man, animal, fish, fowl, or other creature, that the Lord has created, is redeemed from death on the same terms that man is redeemed.” (Answers to Gospel Questions, Vol. 2, pp. 48–51.)

Those statements are significant because they remind us that fish are not an afterthought in God’s plan. They are part of His creations and, according to President Smith, are included in the redemption of the earth.

The Prophet Joseph Smith also taught that animals have spirits and are part of God’s eternal creations. Speaking about John’s vision in Revelation, he said:

“John heard the words of the beasts giving glory to God, and understood them.”

He continued by explaining that God glorifies Himself in saving the creations He has made, including beasts, birds, fish, and mankind. (History of the Church, 5:343–344)

These teachings don’t answer exactly what happened during the Flood, but they do show that Heavenly Father cares about aquatic creatures.

Some Latter-day Saints have also connected the Flood with the symbolic cleansing or “baptism” of the earth. Elder Bruce R. McConkie wrote:

“In the days of Noah the Lord sent a universal flood which completely immersed the whole earth and destroyed all flesh except that preserved on the ark. … This flood was the baptism of the earth.” (Mormon Doctrine, 2nd ed., “Flood of Noah.”)

Whether one accepts every aspect of that interpretation or not, it still doesn’t answer the question of individual fish species. The purpose of those teachings is to emphasize the cleansing of the earth rather than explain marine biology.

So where does that leave us?

The honest answer is that we simply don’t know exactly what happened to every fish and sea creature during Noah’s Flood.

Sometimes the most faithful answer is also the simplest one: the Lord chose not to reveal every detail. The scriptures tell us what we need to know to understand Noah’s faith, God’s justice, His mercy in preserving life, and His covenant with humanity afterward. Questions about the fish are interesting, but they aren’t central to the message of the Flood.

So yes, it’s reasonable to assume many aquatic creatures survived because they lived in the water. Just remember that this is an inference—not an official doctrine of The Church of Jesus Christ of Latter-day Saints. Where revelation is silent, it’s usually best for us to be silent too.

Gramps

]]> https://askgramps.org/what-happened-to-the-fish-and-sea-creatures-during-noahs-flood/feed/ 0 https://askgramps.org/why-discrepancy-between-book-of-mormon-heaven-hell-3-kingdoms-glory/ https://askgramps.org/why-discrepancy-between-book-of-mormon-heaven-hell-3-kingdoms-glory/#respond Mon, 17 Aug 2026 13:32:50 +0000 https://askgramps.org/?p=76481 Question

Gramps,

I’m trying to better understand a discrepancy I’ve noticed between the explicitly clear teachings in The Book of Mormon and modern teachings about after judgment. The Book of Mormon very clearly teaches that there is a heaven and there is a hell, both post-judgment, not pre-judgment. How do you reconcile this teaching with modern teachings about kingdoms of glory? This seems to be a big deal.

Thanks,

Robert

 Answer

Robert,

The Book of Mormon repeatedly teaches that after the Final Judgment, there are two ultimate outcomes: the righteous inherit eternal life with God, while the wicked are cast off into everlasting punishment. Then, in 1832, Joseph Smith and Sidney Rigdon received the vision now recorded in Doctrine and Covenants 76, revealing three kingdoms of glory—the celestial, terrestrial, and telestial kingdoms. Instead of only heaven and hell, Latter-day Saints now teach multiple degrees of glory, with only the sons of perdition inheriting outer darkness.

For many people, this raises an honest question: Did LDS doctrine change? If the Book of Mormon is “the most correct of any book on earth,” why doesn’t it clearly teach the three kingdoms?

From an LDS perspective, the answer is that it didn’t change—it expanded. The Restoration is built on the principle of continuing revelation. Rather than revealing every truth at once, the Lord has consistently taught His children “line upon line, precept upon precept” (2 Nephi 28:30). The Book of Mormon establishes the foundation of God’s plan of salvation, while later revelations provide greater detail on truths previously unrevealed.

As you read the Book of Mormon, one thing quickly becomes apparent. Its prophets consistently describe humanity in broad categories. People are righteous or wicked, believers or unbelievers, followers of Christ or followers of Satan. Their purpose wasn’t to explain every detail of eternity but to persuade people to come unto Christ and prepare for the judgment of God.

Jacob taught:

And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God.

 

And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end.  (2 Nephi 9:15-16)

King Benjamin likewise contrasted the eternal destiny of the righteous and the wicked (Mosiah 2:38-39):

Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever.

 

And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment.

Alma explained in Alma 41:3-4:

And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.

 

And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other

These passages never state that everyone who inherits heaven receives exactly the same reward. They simply contrast the final destiny of the righteous and the wicked. That additional understanding came through Doctrine and Covenants 76.

The revelation describes the celestial, terrestrial, and telestial kingdoms.

“These are they whose bodies are celestial…” (D&C 76:70)

“And again, we saw the terrestrial world…” (D&C 76:71)

“And again, we saw the glory of the telestial…” (D&C 76:81)

One especially remarkable verse says:

“And thus we saw… the glory of the telestial, which surpasses all understanding.” (D&C 76:89)

Rather than replacing the Book of Mormon, this revelation expands our understanding of God’s justice and mercy.

Latter-day Saints believe that all three kingdoms are kingdoms of glory made possible through Jesus Christ. Only the celestial kingdom is where the Father and the Son dwell in Their fullness (D&C 76:62). In that fullest sense, it is heaven, while outer darkness corresponds to the final state traditionally described as hell.

The Book of Mormon’s mission is not to answer every theological question. Moroni explained that its purpose is to convince all people that Jesus is the Christ.

President Dallin H. Oaks taught:

“The Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become.” (The Challenge to Become)

Before concluding, it’s worth acknowledging something important. For some readers, calling Doctrine and Covenants 76 simply “continuing revelation” may not fully answer the question. They might reasonably ask, “If the three kingdoms of glory are such an important doctrine, why didn’t the Book of Mormon prophets teach them plainly?”

From an LDS perspective, however, this pattern is consistent with the way God has revealed truth throughout history. Jesus told His Apostles:

I have yet many things to say unto you, but ye cannot bear them now. (John 16:12)

After His resurrection, He continued teaching them for forty days (Acts 1:3):

President Russell M. Nelson taught:

“There is so much more that your Father in Heaven wants you to know.” (Revelation for the Church, Revelation for Our Lives)

Latter-day Saints, therefore, see the revelation on the degrees of glory not as a correction of the Book of Mormon but as an expansion of previously revealed truth.

So, is the difference between the Book of Mormon and Doctrine and Covenants 76 a big deal? It’s understandable why people notice it. From the Latter-day Saint perspective, however, there is no evidence that doctrine changed. Rather, it illustrates one of the central claims of the Restoration—that God continues to reveal truth through living prophets.

Whether someone ultimately accepts that explanation depends on an even larger question: Did Joseph Smith receive genuine revelation from God? If he did, then Doctrine and Covenants 76 represents inspired additional light that builds upon the foundation laid in the Book of Mormon. If he did not, the apparent difference would likely remain a significant challenge.

When the Book of Mormon and the Doctrine and Covenants are read together, they complement one another. The Book of Mormon lays the foundation by teaching the essential truths necessary for salvation through Jesus Christ. Later revelation opens the curtain a little farther, helping us better understand the marvelous breadth of God’s plan for His children. From an LDS perspective, that is exactly what continuing revelation is meant to do.

Gramps

]]> https://askgramps.org/why-discrepancy-between-book-of-mormon-heaven-hell-3-kingdoms-glory/feed/ 0 https://askgramps.org/does-leviticus-1822-pertain-to-homosexuality/ https://askgramps.org/does-leviticus-1822-pertain-to-homosexuality/#respond Sun, 02 Aug 2026 13:23:47 +0000 https://askgramps.org/?p=75621 Question

Gramps,

What does Leviticus 18:22 mean? Does this pertain to gay and lesbianism?

Jarel

Answer

Jarel,

Leviticus 18:22 is one of the most discussed verses in the Old Testament. It reads:

“Thou shalt not lie with mankind, as with womankind: it is abomination.”

Because of today’s conversations about sexual orientation and same-sex relationships, many people naturally wonder whether this verse is talking about homosexuality, and if so, how members of The Church of Jesus Christ of Latter-day Saints should understand it.

The short answer is yes. According to the doctrine of The Church of Jesus Christ of Latter-day Saints, Leviticus 18:22 prohibits sexual relations between two men. While the verse specifically mentions men, the Church’s broader teachings on the law of chastity also apply equally to sexual relations between women. However, understanding what this verse means also requires considering God’s larger plan and remembering that every person is a beloved child of Heavenly Parents.

Leviticus 18 is part of the Law of Moses, which the Lord gave to ancient Israel after delivering them from Egypt. The chapter outlines God’s standards for sexual morality, prohibiting incest, adultery, bestiality, and same-sex sexual relations. These commandments were intended to help Israel remain spiritually clean and distinct from the immoral practices of the surrounding nations.

The Hebrew word translated as “abomination” can sound especially harsh to modern ears. In the Old Testament, however, the word often described actions that violated God’s covenant or His holy law. It is important to recognize that the verse condemns behavior, not an individual’s worth. Throughout scripture, God consistently teaches that every person is His child and possesses infinite value.

Latter-day Saints also recognize that while the Law of Moses was fulfilled through Jesus Christ (see Matthew 5:17 and 3 Nephi 15:4-8), not every moral principle found in that law disappeared. Animal sacrifices ended, dietary restrictions were no longer required, and many ceremonial practices ceased. However, God’s moral standards regarding sexual purity continued to be taught by the Savior and His Apostles.

For example, the Apostle Paul reaffirmed the sacred nature of sexual morality in Romans 1:26-27 and reminded the Saints that their bodies are “the temple of the Holy Ghost” (1 Corinthians 6:19–20). The restored gospel continues to teach that sexual intimacy is a sacred gift from God, reserved for marriage between a man and a woman.

One question that naturally follows is whether this means a person who experiences same-sex attraction is sinning simply because of those feelings.

The answer, according to the Church, is no.

The Church has consistently taught that experiencing same-sex attraction is not, by itself, a sin. Temptations, feelings, and attractions are not the same as actions. Every person faces different challenges and temptations in mortality. The gospel invites all of us to exercise faith in Jesus Christ and strive to keep His commandments, regardless of the particular trials we experience.

This distinction is one of the most important aspects of current Church teaching. A person’s worth is never determined by his or her temptations or attractions. Our worth comes from being sons and daughters of Heavenly Parents.

That truth changes the conversation. Rather than defining ourselves by our struggles, the restored gospel teaches us to define ourselves by our divine identity and our relationship with Jesus Christ.

Some people wonder why God established this standard in the first place.

LDS doctrine teaches that marriage between a man and a woman is central to Heavenly Father’s eternal plan. “The Family: A Proclamation to the World” declares:

“Marriage between a man and a woman is ordained of God and… the family is central to the Creator’s plan for the eternal destiny of His children.”

This doctrine forms the foundation for the Church’s teachings on sexual morality. It is not based on changing cultural values but on God’s revealed plan of salvation.

Because of that doctrine, the law of chastity applies equally to every member of the Church.

The Lord’s law of chastity is a universal commandment, not one directed at only one group of people. Heterosexual members are expected to remain sexually pure before marriage and faithful to their spouse after marriage, just as members who experience same-sex attraction are expected to live the same law of chastity. In the restored gospel, God’s commandments are given equally to all of His children. Every disciple of Jesus Christ is invited to exercise faith, repent, and strive to follow the Savior, relying on His grace when the path is difficult.

That perspective helps us avoid unfairly singling out one particular sin while overlooking others. Scripture repeatedly teaches that all people “have sinned, and come short of the glory of God” (Romans 3:23). Every one of us depends completely upon the grace and mercy of Jesus Christ.

At the same time, the Savior expects His disciples to love and respect every individual.

Jesus consistently reached out to people who were often rejected by society. He ate with publicans and sinners, spoke kindly with the Samaritan woman, forgave the woman taken in adultery, and ministered to all who came unto Him. His example teaches us that compassion never requires compromising truth, and truth should never be taught without compassion.

Members of The Church of Jesus Christ of Latter-day Saints are encouraged to treat everyone—including those who identify as gay or lesbian—with kindness, dignity, friendship, and Christlike love. Disagreement about moral standards should never become an excuse for unkindness or disrespect. Every individual deserves to feel loved as a child of God.

Ultimately, Leviticus 18:22 does refer to same-sex sexual relations between men, and the restored gospel teaches that God’s law of chastity continues to reserve sexual intimacy for marriage between a man and a woman. Although Leviticus specifically mentions men, the same law of chastity applies to lesbian relationships as well.

Perhaps the most important lesson is that God’s commandments and God’s love are never in conflict. The Lord invites every one of His children to come unto Him. Regardless of our individual temptations or challenges, each person has infinite worth, is loved by Heavenly Father, and can receive strength, forgiveness, peace, and hope through the Atonement of Jesus Christ.

As disciples of Jesus Christ, we strive to follow both of the Savior’s great invitations: to “love one another” (John 13:34) and to “keep my commandments” (John 14:15). Holding firmly to revealed truth while extending Christlike love to every person is not a contradiction—it is the very pattern the Savior Himself established. As we follow Him, we can speak the truth in love, minister with compassion, and trust that God’s perfect wisdom and mercy will ultimately bless all of His children.

Gramps

Gramps,

Do we know why Saul asked for 100 Philistine foreskins instead of some other body part?

MG

Answer

MG,

One of the more unusual requests in the Old Testament is found in 1 Samuel 18. After David defeated Goliath and became popular among the people, King Saul grew increasingly jealous of him. Hoping to get rid of David without appearing to murder him outright, Saul offered his daughter Michal in marriage—but with an unusual bride price. Instead of wealth or livestock, Saul demanded 100 Philistine foreskins.

At first glance, it seems like a strange and even disturbing request. Why foreskins? Why not heads, weapons, or some other proof that David had defeated 100 Philistines? While the Bible never gives a direct explanation, several reasons fit the historical setting and are consistent with Latter-day Saint understanding of the scriptures.

The first thing to understand is Saul’s true motive. The text makes it very clear that Saul wasn’t interested in collecting trophies. He wanted David dead.

The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king’s enemies. But Saul thought to make David fall by the hand of the Philistines. (1 Samuel 18:25)

Saul expected David to die trying. Sending one man into enemy territory to kill one hundred Philistine warriors was practically a suicide mission. If David died in battle, Saul could claim it was simply the cost of war rather than being blamed for murdering his most successful military leader.

But why ask specifically for foreskins?

One practical reason may have been identification.

The Philistines were uncircumcised, while Israelite males were circumcised as part of the covenant God established with Abraham (Genesis 17). Circumcision was a visible sign of belonging to the covenant people. Throughout the Old Testament, the Israelites frequently referred to their enemies as “the uncircumcised Philistines.”

If David had simply brought back heads, hands, or swords, there could have been questions about whether they actually belonged to Philistines. Saul wanted unmistakable proof that David had killed Israel’s covenant enemies—not Israelites or members of another nation. Since Philistine males were uncircumcised, the foreskins provided undeniable evidence.

While the Bible never explicitly states this was Saul’s reasoning, it makes good sense historically and fits with the way circumcision distinguished covenant Israel from neighboring nations.

There’s another possibility as well.

The request itself was deeply humiliating to the Philistines. In the ancient Near East, defeating an enemy wasn’t only about winning a battle. It often involved publicly shaming them. Removing and presenting the foreskins symbolized complete victory over Israel’s uncircumcised enemies. It emphasized not only military success but also Israel’s triumph over those outside God’s covenant.

This wasn’t because circumcision itself had magical significance. Rather, it pointed back to the covenant God had made with Abraham. Throughout the Old Testament, circumcision reminded Israel that they were a chosen people who had entered into a covenant relationship with the Lord.

From an Latter-day Saint perspective, covenants are central to God’s dealings with His children. Physical circumcision under the law of Moses eventually gave way to higher spiritual covenants through Jesus Christ. Today, baptism serves as the outward sign of entering into the covenant path rather than circumcision.

The Apostle Paul taught that what truly matters is not the outward ordinance but the condition of the heart. He wrote:

For he is not a Jew, which is one outwardly… But he is a Jew, which is one inwardly; and circumcision is that of the heart. (Romans 2:28-29)

Latter-day Saints understand this to mean that outward ordinances should reflect inward faithfulness. Just as circumcision symbolized Israel’s covenant relationship, baptism and temple covenants symbolize our commitment to Jesus Christ.

Ironically, Saul’s plan backfired in spectacular fashion. Rather than bringing back 100 Philistine foreskins, David doubled the number.

David…slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king. (1 Samuel 18:27)

David didn’t merely complete Saul’s impossible challenge—he exceeded it by one hundred additional victories. Saul had hoped David would be killed. Instead, David’s success only confirmed that the Lord was blessing him.

This became yet another piece of evidence that the Spirit of the Lord was with David rather than with Saul. The account also reveals an important principle that appears throughout scripture. Wicked people often believe they can manipulate circumstances to accomplish their own purposes, but the Lord can turn those very plans into blessings for the righteous.

Joseph was sold into Egypt by jealous brothers, yet God used that betrayal to preserve an entire nation during famine. Haman built gallows for Mordecai but ended up dying on them himself. Saul repeatedly tried to eliminate David, yet each attempt only strengthened David’s position as Israel’s future king.

Latter-day Saints often see the Lord’s hand working in similar ways today. While He doesn’t always prevent hardship, He has the power to use difficult circumstances to fulfill His purposes and bless those who remain faithful.

Another interesting point is that the Bible never praises Saul’s request. Scripture simply records it. Sometimes readers assume that because something appears in the Bible, God approved of it. That’s not necessarily true.

The Old Testament often reports events exactly as they happened without commenting on whether every action was righteous. Saul’s demand was motivated by jealousy, fear, and attempted murder. Those motives clearly conflicted with God’s will.

David’s willingness to complete the task demonstrated his loyalty to the king and his courage in battle, but the story’s focus isn’t the collection of gruesome trophies. The emphasis is on God’s protection of David despite Saul’s repeated attempts to destroy him.

So, do we know for certain why Saul requested 100 Philistine foreskins?

The honest answer is no. The scriptures don’t specifically explain his reasoning.

However, the most likely explanation is that they served as unmistakable proof that David had killed uncircumcised Philistine warriors. The request also would have been deeply humiliating to Israel’s enemies and reflected the distinction between covenant Israel and the uncircumcised Philistines.

From an LDS perspective, though, the larger lesson isn’t about the foreskins themselves. It’s about God’s ability to protect His servants and accomplish His purposes despite the schemes of wicked men. Saul intended the request to become David’s death sentence. Instead, it became another witness that the Lord was guiding David’s life.

Sometimes the strangest details in scripture point us toward much bigger truths. In this case, an unusual bride price reminds us that God can overturn the plans of the wicked, strengthen those who trust Him, and quietly advance His work—even amid circumstances that seem impossible from a human point of view.

Gramps

]]> https://askgramps.org/why-did-saul-request-100-foreskins-instead-of-another-body-part/feed/ 0 https://askgramps.org/do-the-wildfires-happening-today-fulfill-prophecy-in-jacob-6/ https://askgramps.org/do-the-wildfires-happening-today-fulfill-prophecy-in-jacob-6/#respond Sun, 12 Jul 2026 08:00:16 +0000 https://askgramps.org/?p=75724 Question

Dear Gramps,

In Jacob 6, “the world shall be burned with fire” is mentioned in several verses.  Currently, there are many wildfires around the world.  Is this what Jacob 6 is speaking of?  Or is there going to be some other type of burning?

Christi

Answer

Christi,

With news reports of devastating wildfires across North America, Europe, Australia, and other parts of the world, it’s understandable why some Latter-day Saints wonder whether these fires are the fulfillment of Jacob’s prophecy that “the world shall be burned with fire.”

Jacob certainly speaks about fire in strong terms. In Jacob 6, he warns people to repent before it is too late:

“For behold, after that ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire?” (Jacob 6:7)

Later, he adds:

“O then, my beloved brethren, repent ye, and enter in at the strait gate… until the time cometh that ye shall be burned with unquenchable fire.” (Jacob 6:10)

So, is Jacob talking about the kinds of wildfires we see today? According to the scriptures and teachings of The Church of Jesus Christ of Latter-day Saints, the answer is no.

Jacob is referring to a future event connected with the Second Coming of Jesus Christ—a worldwide cleansing by divine power, not simply a series of natural disasters.

Throughout the scriptures, prophets consistently teach that before the Millennium begins, the earth will undergo a great cleansing. Fire is one of the symbols—and also one of the means—God will use to remove wickedness from the earth.

The Savior Himself taught:

“For after today cometh the burning—this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up.” (Doctrine and Covenants 64:24)

Notice that the Lord isn’t describing ordinary forest fires. He’s speaking about a specific future judgment upon the wicked.

The prophet Malachi gave the same prophecy hundreds of years earlier:

“For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble.” (Malachi 4:1)

The Savior repeated Malachi’s prophecy almost word-for-word when He visited the Nephites (see 3 Nephi 25:1), showing that it applies to His future Second Coming.

Modern revelation gives even more detail. Doctrine and Covenants 101 describes the events surrounding Christ’s return:

“Every corruptible thing… shall be consumed; and also that of element shall melt with fervent heat.” (Doctrine and Covenants 101:24–25)

The Apostle Peter also described this future event:

“The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also… shall be burned up.” (2 Peter 3:10)

These scriptures point to something far greater than localized wildfires. They describe a worldwide cleansing that prepares the earth for the reign of Jesus Christ.

That doesn’t mean today’s disasters have no significance.

Jesus taught that earthquakes, famines, pestilences, and other calamities would increase before His return (see Matthew 24; Doctrine and Covenants 45). These events are often called “the signs of the times.” They remind us that His coming is drawing nearer.

President Russell M. Nelson has taught that although the last days will become increasingly difficult, our focus should be on spiritual preparation rather than fear. He said:

“During these perilous times of which the Apostle Paul prophesied, Satan is no longer even trying to hide his attacks on God’s plan. Emboldened evil abounds. Therefore, the only way to survive spiritually is to be determined to let God prevail in our lives, to learn to hear His voice, and to use our energy to help gather Israel.”

President Nelson’s counsel reminds us that, while natural disasters may increase, the Lord wants His disciples to prepare spiritually rather than be consumed by fear or speculation.

The earth itself is also described in scripture as needing to be renewed.

Just as people are baptized by water and later receive the baptism of fire through the Holy Ghost, the earth follows a similar pattern. After being cleansed by the Flood in the days of Noah, the earth will someday be cleansed by fire before entering its millennial glory.

President Joseph Fielding Smith explained:

“Christ will come in the day of wickedness, when the earth is ripe in iniquity and prepared for the cleansing, and as the cleanser and purifier he will come, and all the wicked will be as stubble and will be consumed.”

His statement echoes the prophecies of Malachi, Peter, and modern revelation that the future burning is a divine cleansing of the earth in preparation for the Millennium.

Another important point is that many references to fire in scripture are both symbolic and literal.

Fire often represents God’s judgment, His holiness, His presence, and purification. When Jacob warns of being “cast into the fire,” he calls people to repentance before the final judgment. His primary concern isn’t explaining the mechanics of the future destruction but urging people to choose Christ while there is still time.

That message remains just as relevant today.

Whether someone lives near a wildfire or halfway around the world, Jacob’s invitation is the same: repent, come unto Christ, and remain faithful.

It’s also worth remembering that the righteous need not live in fear of these prophecies.

Doctrine and Covenants 38:30 contains one of the Lord’s most comforting promises:

“If ye are prepared ye shall not fear.”

The purpose of prophecy isn’t to frighten us. It’s to help us prepare. The Lord repeatedly reveals future events so His people can hope rather than fear.

So, are today’s wildfires the fulfillment of Jacob 6?

Not according to LDS doctrine.

Wildfires are tragic natural disasters that can remind us we are living in a fallen world and that the signs of the times continue to unfold. But Jacob’s prophecy points to a future, divinely directed cleansing of the entire earth associated with the Second Coming of Jesus Christ and the beginning of the Millennium.

Rather than trying to identify every fire, earthquake, or storm as the fulfillment of a specific prophecy, the scriptures invite us to focus on something much more important: our own discipleship.

Jacob closes his sermon with a loving invitation that still speaks to us today:

“Repent ye, and come with full purpose of heart, and cleave unto God as he cleaveth unto you.” (Jacob 6:5)

That is ultimately the message of Jacob 6. The coming burning of the Earth is real, but it is not meant to cause panic. It is meant to encourage repentance, strengthen faith, and remind us that Jesus Christ is preparing the earth—and His people—for a glorious new beginning when He returns to reign.

Gramps

Gramps,

Why were the Samaritans outcasts?

Ruth

Answer

Ruth,

When we read the New Testament, it can be surprising to see how often there was tension between the Jews and the Samaritans. We see this in stories such as the woman at the well, the parable of the Good Samaritan, and the account of Jesus healing ten lepers. The hostility was so deep that many Jews and Samaritans avoided each other whenever possible.

Why were the Samaritans considered outcasts? According to the Bible and Latter-day Saint understanding, the answer involves history, religion, and centuries of division.

The roots of the conflict go back to the Old Testament. After the death of King Solomon, the kingdom of Israel was divided into two nations. The northern kingdom retained the name Israel, while the southern kingdom became known as Judah. The capital of the northern kingdom eventually became Samaria.

In approximately 722 B.C., the Assyrian Empire conquered the northern kingdom. Many Israelites were taken captive, and foreign peoples were settled in the land. Over time, some of these groups intermarried with the remaining Israelites. Because of this history, many Jews later viewed the Samaritans as having lost the purity of their Israelite heritage.

However, the disagreement went beyond ancestry. Religion became an even greater source of division.

The Samaritans accepted the books of Moses but rejected much of the rest of the Old Testament. They also believed that Mount Gerizim was the proper place to worship God rather than Jerusalem. The Jews considered the temple in Jerusalem to be the divinely appointed center of worship. As centuries passed, political conflicts, cultural differences, and religious disagreements deepened the hostility between the two groups.

By the time Jesus was born, these divisions had existed for hundreds of years.

Understanding this background helps us appreciate one of the Savior’s most remarkable encounters. In John chapter 4, Jesus met a Samaritan woman at Jacob’s well and asked her for a drink. Surprised, she responded:

“How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?” (John 4:9).

John then explains:

“For the Jews have no dealings with the Samaritans.” (See John 4:5-42)

This brief statement reveals just how unusual the conversation was. Yet Jesus treated the woman with kindness, dignity, and respect. He saw beyond the prejudices of His day and ministered to her as a daughter of God.

This pattern appears throughout the Savior’s ministry. One of the most famous examples is the parable of the Good Samaritan found in Luke 10:25–37.

To modern readers, the story may seem straightforward. A compassionate man helps someone in need. But to Jesus’s audience, making a Samaritan the hero of the story would have been startling. The priest and Levite passed by the injured man, while the Samaritan stopped, cared for him, and paid for his recovery.

The Savior’s message was powerful: true discipleship is measured by love and mercy rather than social status, ethnicity, or cultural identity.

President Thomas S. Monson taught this same principle when he said:

“Actually, love is the very essence of the gospel, and Jesus Christ is our Exemplar. His life was a legacy of love.”

President Monson’s words help us understand why Jesus consistently reached out to those whom society rejected. The Savior’s actions toward the Samaritans were expressions of pure Christlike love.

Another example appears in Luke 17:11-19.

Jesus healed ten lepers, yet only one returned to thank Him. Luke specifically records that the grateful man was a Samaritan. Once again, the Savior highlighted faith and gratitude in someone many people would have dismissed as an outsider.

From an LDS perspective, these stories teach a vital gospel truth: God does not judge people according to race, nationality, social standing, or cultural background. He judges the heart.

The Book of Mormon reinforces this principle:

“He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him … and all are alike unto God.” (2 Nephi 26:33)

Modern prophets have emphasized this same doctrine. President Dallin H. Oaks stated:

“Racism is probably the most familiar source of prejudice today, and we are all called to repent of that.”

Similarly, President M. Russell Ballard taught:

“We need to embrace God’s children compassionately and eliminate any prejudice, including racism, sexism, and nationalism.”

These teachings echo the lesson Jesus taught through His interactions with the Samaritans. He repeatedly challenged His followers to look beyond labels and recognize the divine worth of every person.

The Church has also declared:

“Church leaders today unequivocally condemn all racism, past and present, in any form.”

Although the conflict between Jews and Samaritans was not exactly the same as modern racism, it was rooted in many of the same problems—prejudice, suspicion, and a belief that one group was somehow superior to another. Jesus directly confronted those attitudes through His example.

It is also important to remember that many Samaritans accepted Christ. Following His conversation with the woman at the well, many Samaritans believed in Him and testified to His divinity (John 4:39-42). Their faith demonstrated that God’s children can recognize truth regardless of their background or circumstances.

So why were the Samaritans outcasts? Historically, they were separated from the Jews by centuries of political conflict, mixed ancestry, religious differences, and cultural prejudice. These divisions became deeply entrenched and influenced everyday life throughout New Testament times.

Yet one of the most beautiful lessons of the gospel is that Jesus refused to let those divisions define people. He spoke with Samaritans, taught Samaritans, healed Samaritans, and used a Samaritan as the example of true neighborly love.

For Latter-day Saints, the story of the Samaritans ultimately teaches that every person is a child of God. While others saw outsiders, Jesus saw souls. While others focused on differences, He focused on divine worth. His example invites us to do the same—to look beyond labels, overcome prejudice, and extend Christlike love to all of God’s children.

Gramps

Gramps,

Egyptologists said the Book of Abraham is false and said it’s the Book of the Dead instead. Yet, I heard that there is evidence that the first facsimile image is indeed a sacrifice, not a mummification. Of course, we ultimately rely on our faith and testimony to know the book of Abraham’s truth, but why can’t Egyptologists be convinced otherwise? (Especially given that there is even an Egyptian text that mentions Abraham bringing sacrifices.) Thanks.

Beverly

Answer

Beverly,

One of the most common questions surrounding the Book of Abraham is this: if the Book of Abraham is true, why do so many Egyptologists say that the surviving papyri are ordinary Egyptian funerary texts, such as portions of the Book of the Dead? And if there is evidence that Facsimile 1 depicts a sacrifice rather than a mummification scene, why aren’t scholars persuaded?

This is a fair question. Latter-day Saints should not be afraid of asking honest questions. At the same time, it is important to recognize that scholars and believers often approach the Book of Abraham from very different starting points and with different assumptions.

Most non-LDS Egyptologists believe that the surviving papyrus fragments owned by Joseph Smith are ordinary Egyptian funerary documents. They identify the text as portions of documents commonly buried with the dead in ancient Egypt.

Regarding Facsimile 1, many Egyptologists interpret the image as a traditional embalming or resurrection scene. They generally see the figure lying on the couch as a deceased person and the standing figure as a deity associated with funerary rites.

From their perspective, the scene is well known within Egyptian religion and does not refer to Abraham.

As a result, most Egyptologists conclude that Joseph Smith’s explanations do not match the conventional understanding of the surviving Egyptian material.

Latter-day Saint scholars have pointed out that the issue is more complicated than it is sometimes presented.

First, only a small portion of the original papyri survived. Much of the collection was destroyed in the Chicago Fire of 1871. Because we do not possess all the papyri Joseph Smith owned, it is impossible to know with certainty what was on the missing portions.

This has led some LDS scholars to propose that the Book of Abraham may have come from a section of papyrus that no longer exists.

Second, some researchers argue that Facsimile 1 contains features that are unusual and may not fit neatly into a standard funerary interpretation. They note that ancient Egyptian religious images could sometimes be adapted or understood in multiple ways.

Third, there are ancient traditions outside the Bible that describe Abraham facing an attempted sacrifice. While these traditions are not identical to the Book of Abraham, they demonstrate that stories connecting Abraham with a sacrificial episode circulated in antiquity.

For many Latter-day Saints, these traditions are interesting because the Bible itself says nothing about Abraham being placed on an altar by idolaters, yet the Book of Abraham contains such an account.

This is one of the more fascinating aspects of Book of Abraham studies.

Over the years, scholars have discovered Jewish, Christian, and other ancient writings that tell stories about Abraham being threatened, persecuted, or nearly sacrificed because of his beliefs.

These texts do not prove the Book of Abraham is true. However, they do show that the idea was not something Joseph Smith simply invented out of thin air. Ancient people were telling stories about Abraham’s confrontation with idolatrous priests long before Joseph Smith was born.

Some Latter-day Saint scholars see this as evidence that the Book of Abraham preserves authentic ancient traditions that had been lost or forgotten.

Critics, however, generally respond that similar traditions developed centuries after Abraham supposedly lived and therefore do not establish the historical accuracy of the Book of Abraham.

In other words, both sides look at the same evidence but draw different conclusions.

The simplest answer is that Egyptologists are trained to study Egyptian language, culture, and archaeology using academic methods.

Most scholars ask questions such as:

• What does the Egyptian text literally say?
• How was this image typically understood in ancient Egypt?
• How would other Egyptian documents interpret the scene?

Those are legitimate academic questions.

Latter-day Saints, however, often ask an additional question:

• Could God have revealed truths through Joseph Smith that go beyond what survives on the papyri today?

That question falls outside the normal tools of academic Egyptology.

A scholar can analyze grammar, symbols, and historical context. A scholar cannot use academic methods to prove or disprove revelation.

For example, an Egyptologist can determine whether a certain Egyptian word means one thing or another. But no academic method can test whether a prophet received divine revelation about Abraham’s life.

This is why the debate often continues without either side convincing the other.

The Church has been remarkably open in acknowledging both what is known and what is not known regarding the Book of Abraham.

In the Gospel Topics article Origins of the Book of Abraham, the Church states:

“Both Latter-day Saint and non–Latter-day Saint Egyptologists agree that the characters on these fragments do not match the translation given in the book of Abraham.”

The same article explains that faithful scholars have proposed different models to explain the relationship between the papyri and the revealed text, including the possibility that the source material was on missing papyri or that the papyri served as a catalyst for revelation. The Church does not officially endorse one theory over another. Instead, it affirms that the Book of Abraham came forth “by the gift and power of God.”

The Church also emphasizes that the ultimate question is not whether every scholarly issue has been resolved. In the Gospel Topics Essay Translation and Historicity of the Book of Abraham, we read:

“The veracity and value of the book of Abraham cannot be settled by scholarly debate concerning the book’s translation and historicity.”

The essay continues:

“The book’s status as scripture lies in the eternal truths it teaches and the powerful spirit it conveys.”

These statements are important because they show that the Church does not ask members to ignore scholarly questions. Rather, it teaches that scholarship alone cannot determine whether a revealed scripture is true.

The Church’s position does not require members to ignore evidence or stop asking questions. Rather, it encourages them to seek both learning and revelation.

Elder Jeffrey R. Holland addressed this principle in General Conference. Speaking to those who wrestle with questions, he taught:

“Honestly acknowledge your questions and your concerns, but first and forever fan the flame of your faith.”

That counsel fits the Book of Abraham discussion particularly well. There is nothing wrong with studying Egyptology, reading scholarly arguments, or examining evidence. But Latter-day Saints believe that a testimony ultimately comes through the Holy Ghost rather than through academic consensus.

A balanced Latter-day Saint approach is to be honest about the challenges while also recognizing the strengths.

It is true that most Egyptologists do not accept Joseph Smith’s explanations of the surviving papyri.

It is also true that there are intriguing ancient traditions about Abraham’s attempted sacrifice, unresolved questions about the missing papyri, and evidence that some elements of the Book of Abraham fit surprisingly well within the ancient world.

Ultimately, the reason Egyptologists are not convinced is that they operate within a different framework than faith. They evaluate evidence according to academic standards, while believers also consider revelation and spiritual witnesses.

For Latter-day Saints, the strongest evidence for the Book of Abraham is not found in a single facsimile, papyrus fragment, or scholarly argument. It is found in the doctrines the book teaches about premortal life, the nature of God, the Abrahamic covenant, the plan of salvation, and the witness of the Holy Ghost.

Evidence can be helpful and even encouraging. Ancient traditions about Abraham’s attempted sacrifice, questions surrounding the missing papyri, and ongoing scholarship provide interesting avenues for study. However, as the Church has taught, “The veracity and value of the book of Abraham cannot be settled by scholarly debate concerning the book’s translation and historicity.”

In the end, Latter-day Saints are invited to study the evidence, consider the scholarship, and seek personal revelation. As with all scripture, the final witness comes not from an Egyptologist’s conclusion, but from the confirming influence of the Holy Ghost.

Gramps

Gramps,

Who do the Ten Virgins represent? Are they those who say they are Christians? Members of The Church of Jesus Christ of Latter-day Saints? Active members of the Church? How can we be certain we have oil in our lamps?

Shadow

Answer

Shadow,

The parable of the Ten Virgins is one of the Savior’s best-known teachings about preparing for His Second Coming. At first glance, it seems like a simple story, yet it raises important questions. Who do the ten virgins represent? Are they all Christians, members of The Church of Jesus Christ of Latter-day Saints, or only faithful, active members? And perhaps most importantly, how can we know we have oil in our own lamps?

Jesus introduced the parable by saying, “Then shall the kingdom of heaven be likened unto ten virgins” (Matthew 25:1). All ten were waiting for the bridegroom. All carried lamps. All waited. Outwardly, they looked alike. The only difference was that five had prepared by bringing extra oil.

The parable certainly has a broad application to anyone who professes to follow Jesus Christ. However, modern revelation shows its primary application is to the Lord’s covenant people. In Doctrine and Covenants 45, the Savior explained:

“And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins. For they that are wise and have received the truth, and have taken the Holy Spirit for their guide… shall abide the day.” (Doctrine and Covenants 45:56–57)

Those who have “received the truth” are those who have accepted the restored gospel and entered into a covenant with Him. Elder Bruce R. McConkie summarized this by teaching,

“The ten virgins are members of the Church of Jesus Christ.”

This means the Savior was not contrasting believers with unbelievers. He was contrasting prepared disciples with unprepared disciples. The foolish virgins were not rebellious. They believed the bridegroom was coming and intended to meet him. Their problem was that they delayed preparing until it was too late.

The Lord gave similar counsel:

“Wherefore, be faithful, praying always, having your lamps trimmed and burning, and oil with you, that ye may be ready at the coming of the Bridegroom.” (Doctrine and Covenants 33:17)

Does simply being an active member of the Church make someone one of the wise virgins? The parable suggests otherwise. All ten looked alike. The difference was not in their outward appearance but in what was inside their lamps. Likewise, two members may attend the same meetings and hold similar callings while having very different levels of personal conversion.

President Spencer W. Kimball beautifully explained what the oil represents:

“Attendance at sacrament meetings adds oil to our lamps, drop by drop over the years. Fasting, family prayer, home teaching, control of bodily appetites, preaching the gospel, studying the scriptures—each act of dedication and obedience is a drop added to our store. Deeds of kindness, payment of offerings and tithes, chaste thoughts and actions, marriage in the covenant for eternity—these, too, contribute importantly to the oil with which we can at midnight refuel our exhausted lamps.” (Faith Precedes the Miracle)

Every sincere prayer, every act of repentance, every effort to keep our covenants, every act of service, and every prompting followed adds another drop of oil. That is why the wise could not simply share their oil. Testimony, conversion, and a relationship with Heavenly Father cannot be borrowed.

So how can we know we have oil in our lamps? The Lord answers by describing the wise as those who have “received the truth, and have taken the Holy Spirit for their guide.” A disciple with oil is one who consistently seeks and follows the guidance of the Holy Ghost.

President Russell M. Nelson taught:

“In coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost.” (Revelation for the Church, Revelation for Our Lives)

Perhaps the best way to evaluate the amount of oil in our lamps is not by asking how busy we are in the Church, but by asking whether we are becoming more like Jesus Christ. Do we repent regularly? Are we more patient? Are we keeping our covenants?

Alma asked:

“If ye have experienced a change of heart… can ye feel so now?” (Alma 5:26)

Conversion is reflected in our present relationship with the Savior.

President Nelson further taught:

“Nothing opens the heavens quite like the combination of increased purity, exact obedience, earnest seeking, daily feasting on the words of Christ in the Book of Mormon, and regular time committed to temple and family history work.” (Revelation for the Church, Revelation for Our Lives)

Those are the very things that quietly add oil to our lamps. None seems dramatic by itself, but over months and years, they transform us into prepared disciples.

The comforting message of the parable is that no one becomes wise overnight. The wise virgins filled their lamps one drop at a time, and we do the same. We need not worry whether our lamp is completely full today. Instead, we should ask whether we are still adding oil.

The Savior’s invitation is simple: keep your lamp trimmed, keep adding oil, and stay close to Him. As we receive the truth, allow the Holy Ghost to guide our lives, and faithfully follow Jesus Christ day by day, we can look forward to His return with hope rather than fear. Then, when the cry is heard, “Behold, the bridegroom cometh,” our lamps will be burning brightly, and we will be ready to enter into His presence.

Gramps

]]> https://askgramps.org/who-do-the-ten-virgins-represent/feed/ 0 https://askgramps.org/what-does-alma-mean-by-spiritual-death-in-alma-12/ https://askgramps.org/what-does-alma-mean-by-spiritual-death-in-alma-12/#respond Fri, 05 Jun 2026 08:00:18 +0000 https://askgramps.org/?p=74705 Question

Gramps,

In Alma Chapter 12, it discusses temporal and spiritual death. What is a spiritual death?

Joel

Answer

Joel,

When people read Alma 12 for the first time, one phrase tends to stand out: “spiritual death.“ Alma talks about both a temporal death and a spiritual death, and it can sound a little intimidating at first. What exactly does that mean? Is it the same as physical death? Does it mean someone stops existing? And how does Jesus Christ fit into all of it?

From a Latter-day Saint perspective, spiritual death is not the end of existence. It is separation from God. Alma’s teachings in Alma 12 are deeply connected to the Fall of Adam and Eve, the purpose of mortality, and the redeeming power of Jesus Christ.

The good news in Alma 12 is that although spiritual death is real, Christ has made a way for us to overcome it.

In Alma 12, Alma is teaching Zeezrom and the people of Ammonihah about the plan of redemption. As he explains the Fall of Adam and Eve, he teaches that humanity became subject to two kinds of death.

The first is physical or temporal death, which is the separation of the spirit from the body.

The second is spiritual death.

Alma taught:

“Then cometh a death, even a second death, which is a spiritual death.” (Alma 12:16)

Latter-day Saints generally understand spiritual death in two ways. The first type of spiritual death came because of the Fall of Adam and Eve.

Before the Fall, Adam and Eve lived in God’s presence in the Garden of Eden. After they partook of the fruit, they were cast out of the Garden and separated from God’s immediate presence. That separation is called spiritual death.

The Church’s Gospel Topics entry on spiritual death explains it simply:

“Spiritual death is separation from God.”

Because all of us live in a fallen world outside of God’s presence, every person experiences this first spiritual death. In that sense, all humanity is spiritually separated from God during mortality.

Samuel the Lamanite taught:

“All mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.” (Helaman 14:16)

That may sound discouraging, but in LDS theology, this separation is actually part of Heavenly Father’s plan. Mortality is meant to be a time of growth, learning, testing, repentance, and choosing whether we will follow Jesus Christ.

Alma explained:

“There was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God.” (Alma 42:4)

In other words, mortality is not evidence that God abandoned us. It is part of His plan to help us become more like Him.

There is also another form of spiritual death discussed in scripture. This second type comes not because of Adam’s Fall, but because of our own sins and choices. When people knowingly reject God, refuse to repent, and persist in sin, they separate themselves spiritually from Him.

Alma warned:

“Whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness.” (Alma 12:16)

This is why repentance matters so much in the restored gospel. Sin distances us from God spiritually. Repentance brings us back.

President Russell M. Nelson once taught:

“The joy we feel has little to do with the circumstances of our lives and everything to do with the focus of our lives.” Joy and Spiritual Survival

When our focus turns away from God, spiritual darkness increases. When we turn toward Christ, spiritual life increases.

Latter-day Saints often talk about feeling “close to the Spirit” or “far from the Spirit.” That idea is connected to spiritual life and spiritual death. A person may be physically alive but spiritually disconnected from God because of sin, rebellion, or hardness of heart.

That is one reason Alma repeatedly warned the people not to harden their hearts.

One of the central messages of the Book of Mormon is that Jesus Christ overcomes both physical and spiritual death. Through His Resurrection, everyone will overcome physical death. Through His Atonement, repentance, and grace, we can overcome spiritual death and return to God’s presence.

Alma taught:

“And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety.” (Alma 34:16)

The Savior does not simply rescue us from physical death. He heals our separation from God.

Elder D. Todd Christofferson explained:

“The Savior’s Redemption has two parts. First, it atones for Adam’s transgression and the consequent Fall of man by overcoming what could be called the direct effects of the Fall—physical death and spiritual death. Physical death is well understood; spiritual death is the separation of man from God.” Redemption

That is why Alma refers to the gospel as the “plan of redemption.” Redemption literally means being brought back. We are brought back from physical death through resurrection. We are brought back from spiritual death through Jesus Christ.

Sometimes the phrase “spiritual death” can sound abstract or dramatic, but in everyday life, it is actually very relatable. Anyone who has felt distant from God understands at least part of the concept.

There are moments when people feel spiritually alive—full of faith, peace, purpose, and closeness to the Holy Ghost.

There are other moments when people feel spiritually numb, disconnected, guilty, hardened, or lost.

Alma’s message is that Christ can change that.

One of the beautiful things about LDS theology is that spiritual death is not presented as hopeless. The entire purpose of the gospel is to help people return to a relationship with God.

The Book of Mormon repeatedly teaches that, because of Jesus Christ, spiritual separation need not be permanent.

President Boyd K. Packer taught:

“I repeat, save for the exception of the very few who defect to perdition, there is no habit, no addiction, no rebellion, no transgression, no apostasy, no crime exempted from the promise of complete forgiveness. That is the promise of the atonement of Christ.” The Brilliant Morning of Forgiveness

That includes spiritual wounds, spiritual distance, and spiritual death. The opposite of spiritual death is eternal life.

In LDS theology, eternal life is more than simply living forever. Everyone will live forever because of the Resurrection of Jesus Christ. Eternal life means living with God and becoming like Him.

That is why the scriptures describe eternal life as dwelling in God’s presence.

Spiritual death is separation from Him. Eternal life is reunion with Him. And Jesus Christ is the bridge between the two.

Alma 12 ultimately points readers toward hope in Christ. Alma warned about judgment and spiritual death, but his purpose was not to frighten people. His purpose was to invite them to repent and come unto Jesus Christ.

That invitation is still the same today.

No matter how spiritually distant someone feels, the restored gospel teaches that, through the Savior, they can return to the presence of God. That is the heart of the plan of redemption.

And that is why Alma’s teachings about spiritual death ultimately concern Jesus Christ.

Gramps

Gramps,

In 3rd Nephi, there was daylight for a day, a night, and a day at the birth of the Savior. Is there any evidence of this happening outside of the Book of Mormon?

Shasta

Answer

Shasta,

One of the more fascinating miracles recorded in the Book of Mormon is the sign given at the birth of Jesus Christ in the Americas. According to the account in 3 Nephi, believers witnessed something extraordinary: light throughout an entire “day and a night and a day” without darkness.

From a Latter-day Saint perspective, the answer is both interesting and somewhat complex. There are traditions, theories, and historical observations that some people find compelling, but there is no universally accepted historical proof outside the Book of Mormon that definitively confirms the event. Even so, many Latter-day Saints believe there are meaningful reasons why the account deserves thoughtful consideration.

The prophecy itself came years before the Savior’s birth through the prophet Samuel the Lamanite. Standing on the walls of Zarahemla, he declared:

“There shall be great lights in heaven, insomuch that in the night before he cometh there shall be no darkness.” (Helaman 14:3-4)

Samuel also prophesied that a new star would appear and that the signs would testify that the Son of God was coming into the world. For believers among the Nephites, these prophecies became a source of hope during a time when many mocked and rejected faith.

The fulfillment came exactly as Samuel had foretold. In 3 Nephi 1, the record states:

“At the going down of the sun there was no darkness; and the people began to be astonished because there was no darkness when the night came.” (3 Nephi 1:15)

The account continues:

“It was the day that the Lord should be born, because of the sign which had been given.” (3 Nephi 1:19)

For Latter-day Saints, the precision of the fulfillment is significant. The miracle did not happen randomly. It came as prophesied and at the exact time foretold. That pattern—prophecy followed by fulfillment—is a major theme throughout scripture.

So what evidence exists outside the Book of Mormon?

Over the years, some researchers and scholars have sought references in ancient records to unusual celestial events around the time of Christ’s birth. There are Chinese records of bright stars or novae, Roman references to unusual heavenly signs, and traditions among some ancient peoples describing extraordinary lights in the sky.

However, none of those records directly describes a night without darkness in the same way the Book of Mormon does. Some possible astronomical events from roughly 5-7 BC, such as planetary conjunctions or exploding stars, may help explain why people across the world noticed unusual activity in the heavens, but they do not fully account for the specific miracle described in 3 Nephi.

Some LDS scholars have explored whether a supernova or another atmospheric phenomenon could have contributed to extraordinary nighttime brightness. Others have suggested the miracle may have involved divine power beyond ordinary natural explanation. In many ways, that fits the broader pattern of miracles in scripture. After all, the scriptures also describe the Red Sea parting, Christ walking on water, and darkness covering the land at His crucifixion.

One important point often overlooked is that the Book of Mormon never explicitly says the entire world experienced uninterrupted daylight. The sign may have been intended specifically for the people of the Americas as a witness to the Savior’s birth.

A helpful Church article titled “Christmas in the New World” discusses this idea and notes that the miracle was given so “there should be no cause for unbelief among the children of men.” That wording echoes Samuel’s prophecy in Helaman 14:28:

“Many shall see greater things than these, to the intent that they might believe.”

That verse helps explain the spiritual purpose behind the sign. The miracle was not simply about creating amazement or satisfying curiosity. It was intended to strengthen faith in Jesus Christ.

That perspective matters because sometimes people approach the Book of Mormon as though every truth within it must first be proven scientifically before it can be believed. Yet LDS theology teaches that spiritual truths are often confirmed through revelation and the witness of the Holy Ghost as much as through physical evidence.

At the same time, the Church has never discouraged sincere study or investigation. Many Latter-day Saints appreciate archaeology, astronomy, and historical research related to scripture. In fact, thoughtful inquiry can sometimes deepen appreciation for the Book of Mormon’s complexity and consistency.

Still, believers generally recognize that not every miracle will leave behind clear scientific documentation. Ancient historical records are incomplete even for major world events. Countless writings have been lost over time, and many civilizations preserved history through oral tradition rather than written records.

It is also worth remembering that the sign in 3 Nephi was deeply symbolic. Jesus Christ repeatedly described Himself as the Light of the World. In the New World, the resurrected Savior declared:

“I am the light and the life of the world.” (3 Nephi 9:18)

The Apostle John recorded a similar declaration in the New Testament:

“I am the light of the world.” (John 8:12)

Seen through that lens, the miraculous light at Christ’s birth carries profound meaning. The coming of the Savior literally brought light into a darkened world. For believers in the Americas, the heavens themselves testified that the Messiah had arrived.

There is also an important human element to the story. Before the sign appeared, faithful believers faced ridicule and even threats of death because others claimed Samuel’s prophecy would fail. The account in 3 Nephi says that many began to lose hope as the appointed day approached.

Then, at what may have seemed like the last possible moment, the sign came.

That part of the story resonates with many modern readers. Sometimes, faith requires patience as we wait for promises to be fulfilled. The people who trusted the words of the prophets were eventually vindicated, even when circumstances seemed impossible.

Ironically, the Book of Mormon also shows that miracles alone do not guarantee lasting faith. After witnessing astonishing signs, many people eventually returned to pride and unbelief. The record repeatedly teaches that signs may inspire attention, but true conversion comes through choosing to follow Christ.

So, is there evidence outside the Book of Mormon for the day, night, and day without darkness? There are intriguing theories, scattered historical traditions, and astronomical possibilities, but no universally accepted proof. From an LDS theological perspective, though, that does not diminish the significance of the miracle.

For believers, the sign’s greater purpose was never simply to create historical evidence. It was to testify that Jesus Christ truly was the Son of God and the promised Savior of the world. The light in the sky pointed people toward the true Light—the Savior Himself.

Gramps

]]> https://askgramps.org/is-there-evidence-outside-book-of-mormon-for-night-without-darkness/feed/ 0 https://askgramps.org/why-a-flaming-sword-and-cherubim-to-guard-the-tree-of-life/ https://askgramps.org/why-a-flaming-sword-and-cherubim-to-guard-the-tree-of-life/#respond Wed, 27 May 2026 08:00:08 +0000 https://askgramps.org/?p=74255 Question

Dear Gramps,

Thanks for being so great with your gospel responses. I’ve always loved the imagery of a Flaming Sword.  Why do you think the Savior created a Flaming Sword & Cherubim to guard the tree of life?  Why were both required when the Savior could have created just one thing that would do the job? Thanks again!

Ev

Answer

Ev,

In the book of Genesis, one of the most intriguing moments comes right after Adam and Eve are cast out of the Garden of Eden. The Lord places “cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:24). For many readers, that verse raises an interesting question: Why both? If the Savior had the power to create anything, why use both cherubim and a flaming sword to guard the tree of life? Why not just one or the other?

According to the theology of The Church of Jesus Christ of Latter-day Saints, the answer may reveal something profound about the nature of God, justice, mercy, priesthood authority, and the sacred path back into His presence.

Latter-day Saints believe the Garden story is not merely symbolic fiction nor merely ancient history. It is deeply doctrinal and teaches eternal truths about mortality, agency, redemption, and exaltation. The details matter. When scripture mentions both cherubim and a flaming sword, it is likely intentional.

One important principle in LDS theology is that God does not act arbitrarily. The Savior’s actions are purposeful and layered with meaning. Elder Bruce R. McConkie once taught that the Fall introduced both physical and spiritual death into the world. Adam and Eve could no longer remain in God’s presence in their fallen condition. If they had immediately partaken of the tree of life after the Fall, they would have lived forever in their sins, without experiencing mortality, growth, repentance, or redemption through Jesus Christ.

That is why access to the tree had to be restricted.

The Book of Mormon gives additional insight into this doctrine. The prophet Alma explained:

“Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword” (Alma 42:2).

Alma goes on to explain that this delay created a “probationary state,” a time for mankind to repent and prepare to meet God. Without that separation, the entire Plan of Salvation would have been disrupted.

So why both a flaming sword and cherubim?

One possible answer is that they represent two different aspects of God’s nature and government.

The flaming sword may symbolize divine justice and the consequences of sin. Fire throughout scripture often represents the holiness and glory of God. It purifies, illuminates, and destroys impurity. The sword imagery suggests judgment, separation, and protection. A sword prevents unauthorized entry. It is active, powerful, and impossible to ignore.

Interestingly, the scripture says the sword “turned every way.” This creates the image of complete protection. There was no loophole, no alternate path, and no sneaking back into Eden. Humanity could not bypass the conditions God established.

From an LDS perspective, this teaches that no unclean thing can dwell in the presence of God. Spiritual laws are real. Justice is not optional. The Savior Himself upholds eternal law even as He prepares the way for mercy.

The cherubim, however, may symbolize something different.

Throughout scripture, cherubim are closely associated with the presence of God and sacred space. In the Old Testament, cherubim were embroidered into the veil of the tabernacle and later the temple. Two cherubim rested atop the Ark of the Covenant in the Holy of Holies. In temple symbolism, cherubim often represent heavenly beings who guard sacred things and testify to God’s glory.

This connection becomes especially meaningful in LDS temple theology.

Latter-day Saints view temples as places where heaven and earth symbolically meet. Sacred ordinances and covenants prepare individuals to return to the presence of God. In many ways, the Garden of Eden narrative parallels the temple journey. Humanity is separated from God, learns through mortal experience, enters into covenants, and eventually seeks to return to His presence through Jesus Christ.

In that light, the cherubim guarding the tree of life may represent more than security guards. They may symbolize divine authority, holiness, and the sacred order established by God. Access to eternal life is not casual or automatic. It comes through a covenant relationship with Jesus Christ.

The combination of cherubim and the flaming sword may therefore teach that returning to God requires both justice and holiness. One guards physically and symbolically; the other represents heavenly authority and sacred access.

There may also be another layer to this.

In LDS theology, the Savior perfectly balances mercy and justice. He does not eliminate eternal law; He fulfills it. The presence of both guardians may illustrate that God’s work is accomplished through multiple divine principles acting together rather than through simplistic force alone.

The flaming sword alone might emphasize fear and punishment. Cherubim alone might emphasize sacredness and heavenly order. Together, they communicate both the seriousness of separation from God and the sacred hope of eventual return.

That balance appears throughout the gospel.

Justice without mercy would condemn all mankind. Mercy without justice would destroy agency and accountability. The Savior harmonizes both through the Atonement. Likewise, the guardians of Eden may symbolically reflect multiple dimensions of divine truth operating together.

Another interesting possibility is that the dual guardianship teaches that eternal life is protected not merely from intrusion, but from misuse.

The tree of life represents eternal life, immortality, and the love of God. Partaking worthily requires transformation. Fallen humanity was not yet prepared to receive that fullness. The Savior’s restriction was therefore not cruel; it was merciful.

Sometimes God withholds blessings until His children are ready to receive them.

That principle appears repeatedly in scripture. Ancient Israel was not prepared for the higher law. Sacred temple ordinances are given carefully and reverently. Even spiritual knowledge often comes “line upon line, precept upon precept” (2 Nephi 28:30).

The guarding of the tree of life fits this same pattern. Humanity first needed mortality, opposition, growth, covenants, repentance, and ultimately the redemption made possible through Jesus Christ.

President Russell M. Nelson has frequently taught that God’s work is centered on bringing His children back into His presence. The story of Eden is therefore not merely about exclusion. It is about preparation for eventual reunion.

That changes the tone of the entire passage.

The cherubim and flaming sword were not permanent barriers meant to destroy hope. They were temporary protections established until the Savior could open the way through His Atonement and Resurrection.

In fact, one of the beautiful themes throughout scripture is that Christ eventually becomes the “way” back to the tree of life. In the Book of Mormon, the vision of the tree of life in 1 Nephi 8 represents the love of God revealed through Jesus Christ. What was once guarded becomes accessible again through covenant discipleship.

Through Christ, the path reopens.

Perhaps that is one reason both the flaming sword and cherubim were necessary. The Lord was teaching from the very beginning that returning to eternal life would involve more than overcoming danger. It would require transformation, holiness, covenant relationship, divine authority, and redemption through the Savior Himself.

The barriers in Eden ultimately point us toward Jesus Christ.

He is the one who satisfies justice. He is the one who grants mercy. He is the keeper of sacred things. He is the way back into the presence of the Father.

And maybe that is the deeper message hidden within the imagery of Genesis: the road back to the tree of life would never be simple, but it would always be possible through the Savior.

Gramps

]]> https://askgramps.org/why-a-flaming-sword-and-cherubim-to-guard-the-tree-of-life/feed/ 0