Gramps,

How did the Giants get reintroduced into the earth after the flood mentioned in Numbers 13:32-33?

John

Answer

John,

The first thing to understand is that Latter-day Saint scripture does not say that the pre-Flood giants survived Noah’s Flood. Genesis 6:4 tells us that “there were giants in the earth in those days,” shortly before the Flood. The Book of Moses likewise describes the widespread wickedness of the people before the Flood and the destruction that followed.

According to the LDS understanding of the Flood, Noah, his family, and those with him in the ark were preserved, while the wicked inhabitants of the earth were destroyed. There is no scriptural account of a separate group of giants escaping the Flood.

So, how do we understand the giants mentioned in Numbers?

One possibility is that the word “giants” is being used to describe people who were exceptionally tall, strong, or imposing. The Israelite spies certainly viewed the inhabitants of Canaan as intimidating. They said, “We were in our own sight as grasshoppers,” which shows how small and powerless they felt in comparison.

The Bible mentions several groups associated with unusually large or powerful people. The Anakim are mentioned in Numbers, Deuteronomy, and Joshua, while the Rephaim appear in several Old Testament passages. Goliath is probably the most familiar example. He lived long after the Flood and was described as an exceptionally large man, yet the Bible doesn’t say that he was descended from the pre-Flood giants.

It is also possible that characteristics associated with great physical size were passed down through Noah’s family and reappeared in later generations. From a biological standpoint, inherited physical traits can certainly reappear among descendants. However, the scriptures don’t specifically say that this happened with Noah’s family, so we shouldn’t treat that explanation as LDS doctrine.

Another possibility is that the people called “giants” in Numbers simply belonged to later populations known for their unusual height. There is no requirement in scripture that every person described as a giant had to belong to the same lineage as the giants mentioned in Genesis.

The purpose of Numbers 13 is also important. The chapter isn’t primarily trying to explain where these large people came from. Moses had sent twelve spies into Canaan to examine the land, and ten of them returned frightened by what they had seen. They focused on the strength of the inhabitants and the fortifications of their cities, while Joshua and Caleb trusted that the Lord could help Israel overcome those obstacles.

This is why the “grasshoppers” comparison is so significant. The spies weren’t simply reporting measurements. They were describing how overwhelmed they felt. The people of Canaan looked enormous compared with the Israelites, and fear led them to believe the Israelites had no chance of succeeding.

The Book of Mormon also gives us examples of people who were described as exceptionally large or powerful. In the final Jaredite battles, for example, Coriantumr and Shiz are portrayed as extraordinarily strong warriors. So Latter-day Saint scripture certainly allows for the existence of unusually large human beings without requiring that they be survivors of the pre-Flood world.

The safest conclusion, then, is that the giants in Numbers 13 were people of extraordinary size or strength who lived after the Flood, but scripture doesn’t tell us exactly how their physical characteristics arose or whether they had any connection to the pre-Flood giants.

We should also remember that the word “giants” in our English Bibles reflects ancient terminology that may not carry exactly the same meaning we give it today. It doesn’t necessarily mean that these people were a separate supernatural race. They may simply have been unusually large human beings who appeared particularly formidable to the Israelites.

So I wouldn’t say that LDS doctrine teaches that giants survived Noah’s Flood. Rather, the scriptures tell us that there were giants before the Flood and that later Israelites encountered people they described as giants. The Bible doesn’t fill in the genealogical connection between those two accounts.

And perhaps the most important part of the story isn’t actually the size of the people in Canaan. It’s the way Israel responded to them.

The ten spies looked at the giants and concluded that they couldn’t possibly succeed. Joshua and Caleb looked at the same giants but remembered the Lord’s promises. Their difference wasn’t in what they saw—it was in how they viewed it.

Sometimes the obstacles in front of us can look like giants, too. Numbers 13 reminds us that even when something appears much bigger and stronger than we are, it isn’t bigger than God.

Gramps

Gramps,

Why wasn’t the Lord interested in saving the Egyptians? I know some of their leaders did terrible things, such as killing babies and enslaving others, but there were probably many innocent Egyptians. It appears the Lord never invited the Egyptians to repent.

Shasta

Answer

Shasta,

When we read the story of the Exodus, there is something that can be difficult to understand. The Lord sent Moses to deliver the Israelites from slavery in Egypt, and He eventually brought devastating plagues upon the Egyptians. The final plague resulted in the death of the firstborn throughout Egypt. That naturally raises a difficult question: What about the Egyptians who weren’t responsible for enslaving Israel? Pharaoh certainly behaved terribly. He enslaved the Israelites and ordered that their baby boys be killed. But Egypt was a large nation, and there must have been ordinary people who had nothing to do with Pharaoh’s decisions. Some may even have disagreed with what Pharaoh was doing. So why does the Exodus story seem to focus almost entirely on saving Israel rather than saving the Egyptians? And why doesn’t it appear that the Lord gave the Egyptians the same invitation to repent that He gave Israel?

The first thing we need to remember is that the Exodus account is primarily the story of God’s covenant relationship with Israel. It isn’t intended to give us a complete account of every Egyptian’s relationship with God. The Lord had made specific covenants with Abraham, Isaac, and Jacob concerning their descendants, and the Exodus was an important part of fulfilling those promises. The Israelites had been enslaved for generations, and the Lord remembered the covenant He had made with their fathers. He called Moses to lead them out of bondage and eventually establish them as a covenant people. But that doesn’t mean God loved Israel while simply ignoring everyone else.

One of the clearest teachings in the restored gospel is that God loves all of His children. The Book of Mormon says that God “inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him.” It then makes the point especially clear: “all are alike unto God” (2 Nephi 26:33). Israel was chosen for a particular covenant responsibility, but being chosen didn’t mean that everyone outside Israel was rejected by God. In fact, the Lord told Abraham that through his descendants “all the families of the earth” would be blessed (Abraham 2:9–11). Israel’s role was ultimately to help bring God’s blessings to other nations, not to keep those blessings exclusively for themselves.

There is also something we sometimes overlook in the Exodus story. The Lord actually did give Pharaoh opportunities to respond to Him. Moses and Aaron repeatedly went before Pharaoh and told him to let the Israelites go, and Pharaoh repeatedly refused. The plagues were not simply one sudden punishment. They occurred over a period of time, and the Lord repeatedly demonstrated His power while Pharaoh continued to resist. In Exodus 10:3, Moses asked Pharaoh, “How long wilt thou refuse to humble thyself before me?” Pharaoh wasn’t simply unaware of what was happening. He had been confronted again and again with evidence that the God of Israel was acting.

The scriptures even tell us that one purpose of the plagues was so that the Egyptians would know that the Lord was God. In Exodus 7:5, the Lord said, “And the Egyptians shall know that I am the Lord.” This is an important detail because it shows that the purpose of the plagues wasn’t simply to punish Egypt. The Lord was making Himself known. The Egyptians were witnessing events that were intended to demonstrate His power and distinguish Him from the gods of Egypt. At the same time, however, we shouldn’t stretch the account further than the scriptures allow. The Bible doesn’t tell us that every individual Egyptian was personally given a formal invitation to repent. Most of the story focuses on Pharaoh, the Egyptian government, the oppression of Israel, and the Lord’s deliverance of His covenant people.

That brings us to the part of the question that can be especially troubling. What about the ordinary Egyptians who may not have been responsible for Pharaoh’s actions? There certainly must have been people in Egypt who weren’t personally responsible for enslaving Israel. Some Egyptians may have participated in the oppression, while others may simply have been ordinary people living under Pharaoh’s government. We don’t know the circumstances of each individual. The Bible doesn’t give us enough information to determine exactly how God dealt with every Egyptian individually, and this is where LDS doctrine about the plan of salvation becomes especially important.

In the restored gospel, physical death isn’t the end of a person’s opportunity to accept the gospel. Doctrine and Covenants 138 teaches that the gospel is preached to people in the spirit world and that those who didn’t have an opportunity to receive it during mortality can still hear it there. This means that LDS doctrine doesn’t require us to believe that someone was spiritually condemned simply because he or she happened to live in the wrong place, at the wrong time, or under the rule of a wicked government. God judges people according to their individual circumstances, knowledge, choices, and opportunities.

Imagine an Egyptian who lived during the time of Moses but had never been taught about the God of Israel and had never personally participated in Pharaoh’s oppression. Suppose that person died during the plagues. We don’t know what happened to that individual in the spirit world, and the scriptures don’t give us enough information to say. But LDS doctrine gives us good reason not to assume that the person was simply lost because he or she was Egyptian. The Lord knows every person individually. He knows what people understand, what opportunities they have, what choices they make, and what they would have done if they had been given opportunities they never received. His judgment is therefore far more complete and just than anything we could determine from simply reading the historical account.

There is another interesting detail in the Exodus account that is easy to overlook. Exodus 12:38 says that a “mixed multitude” went up with the children of Israel when they left Egypt. The scripture doesn’t tell us exactly who made up this group, so we shouldn’t speculate too much about their identity, but it does remind us that the people leaving Egypt weren’t necessarily a completely uniform group of Israelites. The story is more complicated than simply dividing everyone into two groups, with Israelites on one side and Egyptians on the other.

The scriptures also give us an important reason not to think that Egypt was permanently rejected by God. In Isaiah 19, the prophet describes a future time when the Lord will bless Egypt. The chapter contains descriptions of judgment, but it eventually looks forward to a time when Egypt will turn to the Lord and receive His blessings. In one particularly remarkable passage, Isaiah describes Egypt, Assyria, and Israel together in God’s blessing: “Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (Isaiah 19:25). That’s a remarkable statement. The same God who judged Egypt in the days of Moses could later describe Egypt as “my people.” This helps us see that God’s judgment on a nation at one point in history doesn’t mean that He has permanently rejected the people of that nation.

This is also why it can be misleading to think of the Exodus as simply a story of “good Israelites versus bad Egyptians.” The Israelites themselves weren’t perfect. After leaving Egypt, they repeatedly struggled with faith and obedience, and eventually some participated in worshipping the golden calf. Being part of Israel didn’t automatically make someone righteous, just as being Egyptian didn’t automatically make someone wicked. The Lord was dealing with people individually while also working through a covenant nation to accomplish His larger purposes.

So why did the Lord focus so much attention on saving Israel? The simplest LDS answer is that the Exodus was part of the fulfillment of God’s covenant with Abraham, Isaac, and Jacob. Israel had been enslaved, Pharaoh had attempted to destroy their children, and the Lord intervened to deliver them. He was establishing Israel as a covenant people through whom the gospel and knowledge of God would eventually be taken to the nations of the earth. The fact that Israel had a special role in God’s plan does not mean that Egyptians had no value to Him.

In fact, the larger story of scripture points in the opposite direction. God repeatedly reaches beyond Israel to bless people from other nations. The Book of Mormon teaches that He invites everyone to come unto Him, and the Abrahamic covenant itself was intended to bless “all the families of the earth.” The gospel was never ultimately intended to belong to one nationality.

We also need to be careful about equating physical death with spiritual condemnation. An Egyptian who died during the plagues was not necessarily an Egyptian who had knowingly rejected God. LDS doctrine makes a clear distinction between physical death and a person’s eternal standing before God. A person can die without ever having received the gospel and still receive an opportunity to accept it in the spirit world. Ultimately, God’s judgment will take into account circumstances that we cannot see from the biblical account.

So, was the Lord interested in saving the Egyptians? According to LDS doctrine, there is no good reason to conclude that He wasn’t. The Exodus story simply isn’t primarily about the salvation history of Egypt. It is about God’s covenant with Israel, the deliverance of an enslaved people, and the beginning of Israel’s journey as a covenant nation. Because the story is focused on Israel, we don’t get a detailed account of what happened spiritually to every Egyptian.

That leaves us with an important distinction. We can say with confidence that the Lord judged Pharaoh and Egypt for their actions and that He delivered Israel from bondage. We can also say that Pharaoh was repeatedly confronted with the Lord’s power and given opportunities to respond. But we should be much more cautious about making judgments concerning individual Egyptians whose circumstances aren’t described in scripture.

The Lord knew every one of them individually. He knew who was responsible for the oppression, who wasn’t, who understood what was happening, and who didn’t. And LDS doctrine teaches that God is perfectly just and merciful and that every person will ultimately have a fair opportunity to accept or reject His plan. The Exodus tells us how God delivered Israel. It doesn’t tell us that He stopped caring about the Egyptians.

Gramps

Gramps,

In the Book of Mormon it talks about “the land of their inheritance.” What does that mean? A literal piece of land given to a person for eternity? Or something else?

Wayne

Answer

Wayne,

IIn the Book of Mormon, “the land of their inheritance” can refer to a very real, physical piece of land. But the idea is also connected to God’s covenants with Israel and ultimately to a much greater spiritual and eternal inheritance. One of the clearest examples is Lehi’s family.

When Lehi and his family arrived in the promised land, Lehi explained that the Lord had covenanted with him that this land would be an inheritance for his descendants. He said:

“We have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed.” (2 Nephi 1:5)

That sounds pretty literal—and in this case, it is. Lehi was talking about an actual land. His family had left Jerusalem, crossed the ocean, and settled in a new land. The Lord had promised this land to Lehi’s descendants.

The interesting part, though, is that the promise wasn’t simply, “This is your property, and you get to keep it no matter what.” The promise came with a covenant. Lehi explained that if the people kept God’s commandments, they would be blessed on the land. But if they became wicked, they could lose the land.

In fact, just a few verses later, Lehi warned that if his descendants rejected the Lord, other nations would come and take away their lands. So the land was certainly real, but there was much more involved than simply owning real estate. This idea goes all the way back to God’s covenant with Abraham, Isaac, and Jacob.

God promised Abraham that his descendants would receive a land of inheritance. The land of Canaan became an important part of that covenant. The descendants of Abraham were given an inheritance in the promised land, and the Book of Mormon prophets understood themselves as part of that same covenant family.

The Church teaches that lands of inheritance are one of the blessings associated with the Abrahamic covenant. This is important because Lehi’s family wasn’t just randomly given a piece of land. Their inheritance was connected to the promises God had made to the house of Israel. That’s why the Book of Mormon talks about Israel eventually being gathered back to “the lands of their inheritance.”

Jacob taught:

“When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance.” (2 Nephi 10:7)

Notice something interesting about that verse. It talks about being restored “in the flesh, upon the earth.” That tells us there really is a physical aspect to these promises. The Book of Mormon isn’t saying that “land” is merely a symbol for something spiritual. There are actual lands associated with Israel’s covenant inheritance.

Jesus also spoke directly to the Nephites about this. After His Resurrection, He told them:

“This is the land of your inheritance; and the Father hath given it unto you.” (3 Nephi 15:13)

So, yes—in some Book of Mormon passages, “land of inheritance” really does mean a physical land that God has promised to a particular covenant people. But there’s another side to this. The word inheritance in scripture can mean much more than property.

Think about what happens when someone inherits something from a parent. It isn’t necessarily just a house or a piece of land. An inheritance can include everything promised to that person as part of a family relationship. That’s a helpful way to think about the Book of Mormon’s use of this phrase.

God wasn’t merely saying, “Here is some dirt. Congratulations!” The land was part of a covenant relationship. The people were being given a place where they could establish a righteous society, worship God, raise their families, receive the gospel, and fulfill God’s purposes for them. And ultimately, the physical inheritance points toward something much bigger.

The Doctrine and Covenants teaches that the earth itself has an eternal destiny. In Doctrine and Covenants 88, the Lord says that the earth will be sanctified and prepared for celestial glory. Then He says:

“The righteous shall inherit it.” (Doctrine and Covenants 88:26)

Just a few verses earlier, the Lord explains that the earth will be sanctified and that those who receive celestial glory will possess it forever.  (Doctrine and Covenants 88:17–20)

This gives us a pretty fascinating connection.

The Book of Mormon talks about people receiving lands of inheritance, while the Doctrine and Covenants teaches about the righteous ultimately inheriting the earth. So the idea of an inheritance becomes much bigger than a particular piece of property. Does that mean that faithful Latter-day Saints will each get a specific parcel of land with their name on it in the next life? There is no LDS doctrine teaching that every individual will receive a particular earthly parcel of property for eternity. That’s probably the most important distinction to make.

The scriptures do teach that certain peoples were promised particular lands. Lehi’s descendants were promised their land. Israel was promised lands of inheritance. And the scriptures teach that these covenant promises have an important future fulfillment. But that doesn’t mean that every individual person has a particular square mile of land somewhere that God has personally reserved for them. The larger promise is an inheritance from God.

And that inheritance ultimately involves becoming part of God’s covenant family, receiving the blessings of Jesus Christ, and inheriting the glory and blessings God has prepared for the faithful.

This also helps explain why the Book of Mormon talks so much about people being “driven out” of their lands. For example, Jacob talks about the Nephites being driven from their land of inheritance but then being led to another land.

If “land of inheritance” meant an individual piece of property that could never be lost, that wouldn’t make much sense. The Book of Mormon repeatedly shows people receiving lands, losing lands, being scattered, being gathered, and eventually being restored. The land itself was important, but the covenant was even more so. That’s really the key to understanding the phrase.

When you read “the land of their inheritance” in the Book of Mormon, it can be helpful to think:

“This is a land connected to God’s covenant promises.”

Sometimes that means an actual geographical location. Sometimes it refers to the promised lands of Israel. And sometimes the larger context points us toward the ultimate inheritance God has prepared for His faithful children.

So, is the “land of their inheritance” literal? Sometimes, absolutely. Lehi’s promised land was a real place. The lands promised to Israel are real places. The Book of Mormon even speaks of Israel being restored physically to the lands of their inheritance. But is the idea simply about owning a piece of land forever? No.

The physical land was part of something much bigger—the Abrahamic covenant, the gathering of Israel, the restoration of God’s covenant people, and ultimately the eternal inheritance God offers through Jesus Christ. In a way, the phrase is about both a place and a promise. The place mattered. But the promise mattered even more.

And that’s probably the best way to read these passages in the Book of Mormon. When you see “the land of their inheritance,” don’t necessarily picture a future deed with someone’s name on it. Think instead of God remembering His covenant, gathering His people, giving them a place to receive His blessings, and ultimately preparing an eternal inheritance for those who come unto Christ. The land was part of the blessing. But the relationship with God was the real inheritance.

Gramps

Gramps,

Will the book of Joseph that Joseph Smith founded, along with the book of Abraham, ever get a chance to be translated? I heard that the Book of Joseph papyrus was burned in the great Chicago fire. Yet,  is there a possibility that someday we miraculously somehow get a translation of it? For that matter, I heard that there was more to the book of Abraham that was translated but hadn’t been publicly. Are we going to possibly have it someday, or what? Thanks.

Beverly

Answer

Beverly,

We simply don’t know. But there are some interesting things we do know that can help put these questions into perspective.

When Joseph Smith purchased several Egyptian mummies and papyri in 1835, he taught that some of the papyri contained the writings of Abraham and Joseph, the son of Jacob, who was sold into Egypt. The Book of Abraham was translated and eventually became part of the Pearl of Great Price. Joseph Smith also spoke of a “Book of Joseph,” but unlike the Book of Abraham, no translation of that record was ever published.

That naturally raises the question: What happened to it?

For many years, people believed that nearly all of the Egyptian papyri owned by Joseph Smith had been destroyed in the Great Chicago Fire of 1871. The papyri had passed through several owners after Joseph Smith’s death, and it was widely assumed they were lost forever.

Then something unexpected happened.

In 1967, several fragments of the original papyri surfaced in the collection of the Metropolitan Museum of Art in New York and were returned to The Church of Jesus Christ of Latter-day Saints. This was an exciting discovery because it showed that not everything had been destroyed after all.

However, these surviving fragments appear to represent only a small portion of the original collection. Church historians estimate that much of what Joseph Smith originally possessed is still missing. Whether those missing portions were destroyed in Chicago or survived somewhere else simply isn’t known.

So could the Book of Joseph still exist?

It’s certainly possible.

No one has evidence that it does, but no one can prove that every missing fragment was destroyed either. History has surprised us before. Ancient manuscripts have been discovered in caves, forgotten libraries, and private collections centuries after they were thought to be lost. The discovery of the Dead Sea Scrolls is a great example of records surviving far longer than anyone expected.

That doesn’t mean the Book of Joseph will someday be found—but it does mean the possibility can’t be completely ruled out. Even if the papyrus itself no longer exists, that doesn’t necessarily mean the Lord couldn’t reveal its contents again. The Restoration itself gives us examples of scripture coming through revelation rather than through surviving manuscripts.

Much of the Book of Moses came through revelation to Joseph Smith, not from an ancient document sitting on his desk. The Book of Mormon was translated through divine power. Joseph Smith’s inspired revision of the Bible also came through revelation. If the Lord wanted His children to have the Book of Joseph, He has many ways to provide it.

President Russell M. Nelson has repeatedly taught that revelation is ongoing. In his April 2018 General Conference address, “Revelation for the Church, Revelation for Our Lives,” he said:

“Our Savior and Redeemer, Jesus Christ, will perform some of His mightiest works between now and when He comes again.”

That statement reminds us that the Restoration is still underway. We shouldn’t assume that God has already revealed everything He intends to reveal.

What about the Book of Abraham? Is there more of it that we haven’t received?

Again, the answer is: possibly.

The Book of Abraham we have today consists of five chapters. Joseph Smith died before completing many of his projects, so it’s impossible to know exactly how much of Abraham’s writings he intended to publish.

Some historians have pointed out that early references from Joseph Smith’s associates suggest additional translation work may have existed beyond what appears in the Pearl of Great Price. There are also surviving manuscripts indicating that Joseph Smith was actively working with the Egyptian papyri over time.

However, there is no official Church statement saying that additional chapters of the Book of Abraham were completed and are simply being withheld. Sometimes you’ll hear people confidently claim that the Church has more of the Book of Abraham locked away in a vault. There simply isn’t evidence to support that claim. It’s certainly possible that Joseph Smith translated additional material that has since been lost, or perhaps he intended to continue translating but never had the opportunity. We just don’t know. The important thing is that the Church has never claimed the current Book of Abraham represents every word Abraham ever wrote.

In fact, the scriptures themselves prepare us to expect additional revelation in the future.

The Lord declared:

“For I command all men, both in the east and in the west…that they shall write the words which I speak unto them…for out of the books which shall be written I will judge the world” (3 Nephi 27:25).

The Book of Mormon also teaches that God has given scripture to many nations and peoples.

In 2 Nephi 29:12, the Lord says:

“I shall also speak unto all nations of the earth and they shall write it.”

That passage reminds us that there are likely many sacred records that have never been revealed to the world.

Perhaps the clearest promise comes in the Ninth Article of Faith:

“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”

Notice that it doesn’t specify what those “many great and important things” will be. They could include additional scripture, greater understanding of existing scripture, or truths we haven’t even imagined yet.

Whether that includes the Book of Joseph or more of the Book of Abraham remains to be seen. It’s also worth remembering that God’s timing isn’t always our timing.

People waited centuries for the Book of Mormon to come forth. The Dead Sea Scrolls remained hidden for nearly two thousand years before they were discovered. If the Lord intends for additional ancient records to come forth, He will reveal them when the time is right. Until then, it’s probably wiser to appreciate what we already have than to become overly focused on what we don’t.

The Book of Abraham already teaches profound truths about the premortal life, the Council in Heaven, the Creation, and God’s eternal purposes. Those teachings have greatly expanded our understanding of the plan of salvation. Rather than worrying about what might be missing, we can continue studying the remarkable truths the Lord has already given us.

So, will we someday receive the Book of Joseph? Maybe. Could more of the Book of Abraham someday come forth? That’s also possible. Nothing in LDS doctrine rules out either possibility. At the same time, no prophet has promised that either will happen, and the Church has never officially stated that additional translations currently exist waiting to be released. For now, the honest answer is simply that we don’t know.

But if there’s one thing the Restoration teaches, it’s that God is still speaking. He has revealed scripture in remarkable ways before, and He can do so again whenever He chooses. Whether through the discovery of ancient records, modern revelation, or some entirely unexpected means, the Lord is fully capable of revealing whatever His children need, exactly when they need it.

And that’s one of the most exciting parts of being a Latter-day Saint—we believe the story of revelation isn’t finished yet.

Gramps

]]> https://askgramps.org/will-we-ever-get-the-rest-of-the-book-of-joseph-or-more-of-the-book-of-abraham/feed/ 0 https://askgramps.org/are-ezekiels-strange-creatures-literal-or-symbolic/ https://askgramps.org/are-ezekiels-strange-creatures-literal-or-symbolic/#respond Fri, 11 Sep 2026 15:57:02 +0000 https://askgramps.org/?p=75850 Question

Gramps,

Please would you explain whether the creatures described in Ezekiel chapter one and elsewhere in the Bible (seen in visions as lacking imagery like that of God or humans) are symbolic or literal? Did the prophet Joseph Smith ever clarify these types of questions?

Chris

Answer

Chris,

The restored gospel actually gives us a surprisingly helpful answer.

According to Latter-day Saint doctrine, there are literal heavenly beings associated with these visions, but many of the details seen by the prophets are symbolic and intended to teach spiritual truths rather than provide a biological description of what these beings literally look like.

One of the greatest blessings of the Restoration is that Joseph Smith addressed questions that had puzzled Bible readers for centuries. One of those questions involved the mysterious “beasts” described in the book of Revelation, and his explanation helps us better understand similar visions in Ezekiel.

In Doctrine and Covenants section 77, Joseph Smith received inspired answers to questions about the book of Revelation. One question asked:

“What are we to understand by the four beasts, spoken of in the same verse?”

The Lord answered:

“They are figurative expressions, used by the Revelator, John, in describing heaven, the paradise of God… showing forth the glory of the classes of beings in the order or sphere of their creation.” (Doctrine and Covenants 77:2)

That answer is extremely important. Notice that the revelation does not say the beings themselves are imaginary. Instead, it says John used “figurative expressions” to describe heavenly realities.

In other words, the creatures are connected to real beings, but the prophetic description is symbolic. The symbols communicate truths about God’s creations, His glory, and His divine order.

This principle fits very well with Ezekiel’s vision. Ezekiel wasn’t trying to write a zoology textbook about heaven. He was describing a glorious spiritual vision using earthly language that could never fully capture what he saw.

Think about how difficult it would be to describe colors that no one on earth has ever seen or dimensions beyond our experience. Prophets often rely on symbols because heavenly realities simply don’t fit neatly into human vocabulary.

Ezekiel’s creatures each have four faces: a man, a lion, an ox, and an eagle (Ezekiel 1:10). Throughout scripture, these animals often symbolize different divine qualities. While interpretations vary, many Latter-day Saint scholars have suggested they represent characteristics such as intelligence, majesty, strength, service, swiftness, and divine power.

Likewise, the many eyes seen on the wheels and the creatures are commonly understood as symbols of complete awareness, knowledge, and watchfulness. The wheels themselves may represent God’s work moving throughout creation or His ability to accomplish His purposes everywhere.

Although we cannot always identify every symbol with certainty, the overall message is clear: God’s kingdom is perfectly organized, alive with intelligence, and filled with glory.

Isaiah also saw heavenly beings called seraphim.

“They had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.” (Isaiah 6:2)

Then, in Revelation chapter 4, John saw four living creatures full of eyes in front and behind. Their descriptions resemble Ezekiel’s vision in several ways.

Rather than viewing these as conflicting accounts, Joseph Smith’s inspired explanation in Doctrine and Covenants 77 provides a key to understanding them all. The prophets witnessed real heavenly scenes, but they described them in symbolic language inspired by God.

Joseph Smith also taught an important principle about visions generally. Prophets often see things “after the manner of” symbolic representation, as spiritual truths are communicated through images that the human mind can grasp. Not every detail should be interpreted as a literal physical characteristic.

That doesn’t make the visions less real. In fact, it may make them more meaningful.

We see this pattern throughout scripture. Jesus described Himself as the Lamb of God, the Door, the Vine, and the Bread of Life. No Christian believes those titles deny His literal existence. Instead, the symbols reveal different aspects of His divine mission.

Similarly, when John describes Christ with a sharp, two-edged sword proceeding from His mouth (Revelation 1:16), Latter-day Saints understand that this symbolizes the power of God’s word rather than suggesting Jesus literally carries a sword in His mouth.

The same approach helps us understand Ezekiel’s remarkable vision.

Joseph Smith also emphasized that every living thing has a spirit. Doctrine and Covenants 77 teaches that the beasts John saw represented actual living creations of God that glorify Him. The revelation states they were “enjoying their eternal felicity.” This reminds us that God’s creations extend far beyond what we currently understand.

Exactly what those heavenly beings are like in their eternal state has not been fully revealed. The Church does not have an official interpretation of every detail in Ezekiel’s vision, and faithful Latter-day Saints may differ on some of the symbolism. What Joseph Smith’s revelation does provide is an inspired framework: there are real heavenly beings, but the prophetic descriptions employ figurative language.

Ultimately, Ezekiel chapter 1 is not meant to satisfy our curiosity about the appearance of heavenly creatures nearly as much as it is intended to fill us with awe at God’s majesty.

The climax of Ezekiel’s vision isn’t really the creatures or the wheels. It is the glorious throne of God and the radiant appearance of the Lord’s glory above everything else (Ezekiel 1:26-28). The unusual imagery directs our attention upward to God’s power, holiness, and sovereignty.

That is probably the most important lesson to remember. The symbols are fascinating, and it’s natural to wonder about them. But their purpose is to teach us about the greatness of God, the order of heaven, and the reality of His divine kingdom.

Thanks to Joseph Smith and the Restoration, we don’t have to choose between saying these visions are purely imaginary or insisting every detail is literally anatomical. The revealed answer is both simpler and richer. The heavenly beings are real, but the prophets often described them through inspired symbols that communicate eternal truths beyond the limits of ordinary language.

That perspective allows us to appreciate the beauty of Ezekiel’s vision without being distracted by trying to picture four-faced creatures as though they were standing before us. Instead, we can focus on the message the Lord intended—that heaven is real, God reigns in glory, and His creations, however marvelous they may be, all testify of His majesty.

Gramps

Gramps,

Why do we study the Old Testament?

Karen

Answer

Karen,

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