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/is-the-apostle-john-and-john-the-beloved-the-same-person/ https://askgramps.org/is-the-apostle-john-and-john-the-beloved-the-same-person/#respond Mon, 24 Nov 2025 09:00:41 +0000 https://askgramps.org/?p=70851 Question

Gramps,

Is the Apostle John (As in Peter, James, and John) and John the Beloved the same person?

David

Answer

David,

The gospels paint John, son of Zebedee, as a fisherman called to be one of Jesus Christ’s closest associates—part of the inner circle with Peter and James. The scriptural record, especially in the Gospel of John, depicts a disciple with profound spiritual sensitivity, even referring to him as “the disciple whom Jesus loved” (John 21:20). But it is after the resurrection of Christ that the uniqueness of John’s mission becomes apparent to members of The Church of Jesus Christ of Latter-day Saints.

While the other apostles sealed their testimonies with death, John—as recorded in a stunning promise from the Lord—was offered a different path. According to an early revelation received in this dispensation, John requested to remain and “bring souls” to Christ until He returns in glory—and that wish was granted (see Doctrine and Covenants 7).

Members of the Church thus hold that John has continued working on earth, yet accounts of his post-New Testament labors are rare, fueling both reverence and curiosity. What do we know about the ministry of John the Beloved after Christ’s ascension—and why do accounts of his activities remain so elusive?

Central to understanding John’s unique calling is the account found in the Restoration scriptures. In the Doctrine and Covenants, Joseph Smith revealed a translation of a parchment written by John himself, recounting his request to continue laboring on earth:

And I [John] said unto him: Lord, give unto me power over death, that I may live and bring souls unto thee… And the Lord said unto me: Verily, verily, I say unto thee, because thou desirest this thou shalt tarry until I come in my glory, and shalt prophesy before nations, kindreds, tongues and people.” (Doctrine & Covenants 7:2-4)

To “tarry” means John was changed—translated by the Lord—to remain on earth unburdened by death and physical pain until the Savior’s Second Coming. Translated beings, as defined in Latter-day Saint doctrine, are “changed in mortality so that they do not experience physical pain and whose death and resurrection will be in a ‘twinkling of the eye.”

Historically, the most well-known and well-attested post-New Testament appearance of John is associated with the Restoration of the gospel in 1830. Joseph Smith and Oliver Cowdery reported that they were visited by Peter, James, and John, who ordained them to the Melchizedek Priesthood, conferring authority essential to the Church’s organization:

One highly documented sighting was when Joseph Smith and Oliver Cowdery were ordained to the Melchizedek Priesthood by Peter, James, and John. They saw him then, and the marvelous manifestations of that priesthood from that time forward represent incontrovertible evidence of the transfer of priesthood power.

It is natural to wonder why there are not more accounts of John’s post-New Testament labors. The answer, as articulated by Latter-day Saint leaders and scholars, is that John was given a specific mission by the Savior: to go among the “lost tribes of Israel” and prepare them for their eventual return.

This idea finds support in the words of the Prophet Joseph Smith, who, in 1831, declared that John was at that time with the lost tribes preparing them for their return (see History of the Church 1:176, footnote). The scriptures further foretell that the lost tribes will return “from the north countries” (see, for example, Jeremiah 3:18; 16:14-15; 23:7-8; 31:8-9; Ether 13:11; D&C 133:26-34).

A fundamental belief of the Church is the anticipated “restoration of the Ten Tribes,” referring to both a literal and spiritual return to the gospel fold and to their ancient homelands.

Aside from the momentous visitation to Joseph Smith and Oliver Cowdery, rumors and stories occasionally arise of John visiting various individuals or “stakes of Zion.” Yet, as the sources clarify, these are unconfirmed and exceedingly rare. The pattern among translated beings is deliberate obscurity; their presence is to fulfill specific divine errands rather than attract public attention.

As for whether John “goes back and forth” between heaven and earth, the doctrine of “tarrying” suggests he remains on earth, continuing his work in mortality—but translated and thus not subject to normal human frailty or death until the Lord comes. If a need arose, it is supposed that he could perform whatever the Lord desires, though the specifics are not revealed.

Tradition teaches that John wrote the Book of Revelation around A.D. 96 while on the Isle of Patmos, his advanced age made possible by his indefinite mortality. As the leader of the ancient Church’s presidency alongside Peter and James, John’s impact has been lasting, whether through scripture or his unseen ministry.

Gramps

Gramps,

The New Testament says there will be no marriage in heaven. Yet we marry in the temple for time and eternity. What does the New Testament really say?

Shasta

Answer

Dear Shasta,

The verses which teach this principle are as follows:

Matthew 22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Mark 12:25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

Doctrine and Covenants 132:16 Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory.

Note the parts I put in bold.  It does not say they are not in the state of being married.  It does not say no people are living within the bonds of marriage.  It says that the act or ceremony or ordinance of marrying is not performed.  For reasons that have not been revealed, this ordinance, like all others we are familiar with, must be performed in mortality, by mortals, either for themselves, or acting as a proxy for those who have died.

Now let’s look at the surrounding verses from Doctrine and Covenants 132:

13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.

 

14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.

 

15 Therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world.

 

16 Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory.

 

17 For these angels did not abide my law; therefore, they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of God forever and ever.

 

18 And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the Lord God.

These verses clearly teach the sealing power, that only those things which have been ordained of God, performed with priesthood authority via the proper ordinance, which must be done in mortality, and then sealed by the Holy Spirit of promise, will be valid after death.

I hope this clarifies the meaning of the scriptures in question and helps you to see the importance of pondering exactly what is and is not being said in them.  I encourage you to study what the scriptures teach both about marriage and about the sealing power.

Gramps

Gramps,

Why does Jesus ask Peter three times if he loves Him? What is the significance?

Shane

Answer

Shane,

Gramps,

I’ve been researching better ways to explain Matthew 26:39 for a talk.

Vickie

Answer

Dear Vickie

Without something to compare it to, I can’t know what a “better” way might be, but I can give some thoughts on preparing talks that I hope will be helpful. I’ll use this verse to demonstrate some of my suggestions.

Teach the Doctrine

To you and everyone, I wish to emphasize that seeking for some new or different thing to teach can easily become a stumbling block. Acts 17 describes Paul preaching in Athens.

21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

And in 2 Timothy 4:2-4, Paul warns Timothy to stick to the doctrine, and foretells a time when people will have “itching ears” and won’t tolerate the truth. Both of these instances suggest that we need to avoid falling into the trap of always wanting something new or different. We are called on to teach and testify of the pure and simple doctrine of Christ. Please make sure your search for “better ways” doesn’t miss the mark.

Learn the Doctrine

Before we can teach, we need to learn. The more familiar you are with the doctrine and scriptures in question, the better you will be able to teach others, and the more the Spirit will be able to teach you. Your learning can include both study and putting the gospel principle into action. Let’s tackle study first. In addition to reading the verse in question, the following will increase your understanding:

1. Prayer (see the last section of my reply).

2. The surrounding verses or chapters. How much you need to read will depend on the context. In the case of this verse, I would read at least the full chapter. And though this is a scene with which we are all, hopefully, familiar, I would read it carefully again, paying attention to those things which stand out in my mind.

3. With the gospels, there are often multiple accounts of the same event. In this case, Mark 14 and Luke 22 relate the same scene. Study these to see what the different phrasing reveals.

4. The footnotes can give unexpected insight. They aren’t always too obviously related verses. By studying each of these, you expand your understanding of the gospel principle being taught, and sometimes of the story being told. For example, in the three verses (Matthew, Mark, and Luke), the footnotes take us to such things as:

• The Lord’s own first-person account of this event as found in the Doctrine and Covenants
• Hebrews 5, where the verse after the one in the footnote teaches us that Christ learned obedience through suffering (see the next section of my reply for more on this)
• Isaiah, teaching about Christ’s obedience and courage
• Book of Mormon scriptures testifying of Christ’s Atonement (including, again, Christ’s own words)
• The book of Moses teaches that Christ was chosen from the beginning
• And to various subjects in the Topical Guide

All these things can help you to gain a deeper understanding of the topic you’ve been asked to address, and that can lead to a unique approach and to guidance from the Spirit (see the last section of my reply).

5. Latter-day prophets and apostles can give us further insight into specific scripture verses. An excellent tool for this purpose is the Scripture Citation Index. This site (or app, if you prefer) allows you to select a verse or range of verses and see all the General Conference talks, and some historical documents, that have cited that verse or range of verses. It’s an incredibly useful tool. Verse 39 alone has 73 citations. When combined with other verses, there are even more citations! Here are a few of the things I learned while looking through the texts that cited verse 39 alone:

• Most spoke of how we should also choose to submit our wills to the Father
• Spencer W. Kimball, in particular, emphasized Christ’s perfect life and suggested that He loved life and living, and that this was part of what prompted His question of whether the cup could be removed from Him. Honestly, this was a direction I had not previously considered, always having focused instead on the difficulty of the task at hand. (See here.)
• Some linked to Hebrews 2 and 5, talking about how Christ learned and was made perfect through suffering.
• More than one opined that the Savior, knowing the pain that would be involved, simply didn’t want to experience that and therefore asked if there was any other way. And some of these pointed out, that from this, we know that there was in fact, no other way.
• Elder Neal A. Maxwell pointed out that the inclusion of this account makes even more clear to us that nothing “shall separate us from the love of Christ” (Romans 8:35).
• Elder Angel Abrea talked about how this verse teaches us to have patience in affliction.
• Elder Robert D. Hales noted that this account can help us to go forward when faced with an overwhelming assignment or trial, giving us faith to endure.
• And Elder Neal A. Maxwell taught this beautiful lesson:

Will we too trust the Lord amid a perplexing trial for which we have no easy explanation? Do we understand—really comprehend—that Jesus knows and understands when we are stressed and perplexed? The complete consecration which effected the Atonement ensured Jesus’ perfect empathy; He felt our very pains and afflictions before we did and knows how to succor us (see Alma 7:11–12; 2 Nephi 9:21). Since the Most Innocent suffered the most, our own cries of “Why?” cannot match His. But we can utter the same submissive word “nevertheless …” (Matthew. 26:39).

The teachings of prophets and apostles often give us stories, examples, and teachings that lend a different or stronger understanding of the scripture.

Liken the Scriptures to Yourself

When we look for ways to make a scripture more applicable in our own lives, it can take on greater significance and meaning for us personally. There are many ways to do this. One is by trying to put yourself into the shoes of the various characters in the story (if any), or to insert yourself into the story. What might be happening in the missing parts of the story? What would you think if you were there? How would you feel? What would you do differently because of it? As you ponder in this manner, what stands out, or what understanding deepens?

Another way is to abstract the teaching or story into principles that you can use to guide your actions. This usually involves taking the specific events of a story, and extracting principles or types of behavior from them. Three of the citations I found did exactly this:

1. President Harold B. Lee spoke of pleading with God, his prayer for an alternative outcome not being answered, and learning from suffering.

2. Elder Robert D. Hales talked about Christ’s disciples sleeping through this event, and asked us to consider whether we are sleeping when someone needs us. He spoke of how, though God didn’t take away the cup, He did send help in the form of an angel. In like manner, though we may have trials that send us to our knees, the Father will help us, even if not by removing the trial.

3. And finally, Elder Ronald E. Poelman of the First Quorum of the Seventy, gave a simple abstraction into principles we can use when facing trials:

Should we therefore desire or seek to experience adversity and suffering? No! May we appropriately try to avoid it? Yes! Is it proper to ask for relief? Yes, always adding, in accordance with the Savior’s example, “nevertheless not as I will, but as thou wilt.”

I hope these examples help you to extract principles and patterns from the scriptures to apply in your life, whether for talks, or for living the gospel. When we choose to live by the principles taught in scripture, we learn of their truthfulness first hand (John 7:17).

Seek the Spirit

Perhaps the most important thing you can do when preparing a talk is to seek the Spirit. Do whatever you must to obtain the guidance of and enlightenment from the Holy Ghost. I cannot know what your ward or stake members need to hear. The Holy Ghost does know. I cannot know the best approach or format for delivering your talk such that your listeners will feel the Spirit and be moved to change. The Holy Ghost does know. All of the above will help you to receive the guidance you need, but remember that this guidance is the most important part in preparing and delivering your talk.

I wish you all the best in your talk, Vickie!

Gramps

Gramps,

We had an investigator walk out of Sunday School because a woman was teaching. I need some scripture to help him overcome 1 Timothy 2:12.

Karen

Answer

Karen,

To fully grasp the implications of 1 Timothy 2:11-12, it is essential to consider the historical and cultural context in which Paul wrote. During Paul’s time, the early Christian Church navigated a complex landscape of beliefs and practices. The role of women in society was largely limited, particularly in Jewish and Greco-Roman cultures, where women were often excluded from public life and religious leadership.

Paul’s letters, including 1 Timothy, were written to address specific issues within the early Church, including false teachings and the need for order in worship. Scholars suggest that the directive for women to remain silent may have been a response to particular circumstances in the Ephesian Church, where Timothy was serving as a leader. Some scholars argue that this instruction was not a blanket prohibition against women speaking in church but rather a specific guideline aimed at maintaining order in a community facing challenges from false teachings and disruptive behavior.

Moreover, it is noteworthy that in other parts of his letters, Paul acknowledges and even commends women for their roles in the Church. For instance, in Romans 16, he mentions several women who played significant roles in the early Christian movement, including Phoebe, a deacon, and Junia, noted as “outstanding among the apostles.” This suggests that Paul’s views on women were more nuanced than a simple prohibition against their participation in church leadership.

The Church of Jesus Christ of Latter-day Saints has a rich history of women’s involvement, albeit within a framework that has often been interpreted as subordinate to men. From the early days of the Church, women have played vital roles in various capacities. The Relief Society, established in 1842 by Emma Smith, the wife of Joseph Smith, was one of the first organizations for women in the Church and focused on charitable work, education, and spiritual growth.

Despite the lack of priesthood ordination for women, their contributions have been significant. Women have served as leaders in various auxiliary organizations, such as the Relief Society, Young Women, and Primary, where they have had opportunities to teach, lead, and serve their communities. The Church has also recognized the importance of women’s voices in spiritual matters, as evidenced by the inclusion of women speakers in General Conference and other church meetings.

However, the tension between traditional interpretations of scripture and modern views on gender equality continues to be a point of contention. Many women within the Church advocate for a reevaluation of scriptural interpretations that seem to limit their roles. They argue that the principles of equality and partnership in marriage, as taught in the doctrine of the Church, should extend to all aspects of church life, including leadership and decision-making.

In recent years, there has been a growing movement within The Church of Jesus Christ of Latter-day Saints to reassess the role of women in light of contemporary understandings of gender equality. This movement is not about challenging the foundational doctrines of the Church but rather about seeking a more inclusive interpretation of scripture and Church teachings.

One significant aspect of this evolution is the recognition of women’s contributions to the Church’s mission. Women are increasingly seen as essential partners in the work of the Church, contributing not only through their roles in auxiliary organizations but also in their families and communities. The doctrine of eternal marriage emphasizes the equality of men and women, stating that “neither is the man without the woman, neither the woman without the man, in the Lord” (1 Corinthians 11:11). This principle shows the belief that both genders have unique and complementary roles that are equally important in the eyes of God.

Furthermore, the Church has made strides in promoting women’s voices in leadership and decision-making processes. The inclusion of women in leadership roles within the Church’s auxiliary organizations has provided opportunities for women to influence church policy and practice. Additionally, the Church has increasingly highlighted the importance of women’s experiences and perspectives in its teachings and programs, recognizing that their insights are invaluable to the Church’s mission.

Gramps

Gramps,

What does it mean to take up serpents and the rest of the scripture as well?

Tiffiney

Answer

Tiffiney,

Mark 16:18 is part of what is known as the Great Commission, where Jesus instructs His apostles about their mission to spread the gospel to all nations after His resurrection. This scriptural passage emphasizes the signs that will accompany true believers, serving as a testament to their faith and the divine authority bestowed upon them. To fully grasp the depth of this verse, it is crucial to examine the key phrases and their implications within the context of Latter-day Saint beliefs.

The phrase “take up serpents” has garnered various interpretations throughout Christian theology, particularly in the context of The Church of Jesus Christ of Latter-day Saints.

1. Symbolic Meaning: The act of “taking up serpents” is often viewed symbolically. In biblical literature, serpents frequently represent evil or sin. Thus, this phrase can be interpreted as a metaphor for overcoming spiritual dangers and adversities. Believers are reassured that through their faith in Jesus Christ, they are empowered to confront and triumph over challenges, both tangible and intangible. This aligns with the belief that faith provides believers with divine protection as they fulfill their missions (History of the Church, Vol I – Joseph Smith, comments by B. H. Roberts).

2. Historical Context: In the early days of Christianity, the apostles faced significant persecution and danger while spreading the gospel. The promise of protection from physical threats would have been especially comforting to them. Instances of miraculous protection in the face of danger were seen as affirmations of God’s favor and power. Church leaders have emphasized that while miraculous signs can occur, they are not to be sought recklessly (The Inevitable Apostasy and the Promised Restoration, Tad R. Callister).

3. Modern Interpretations: Within The Church of Jesus Christ of Latter-day Saints, Church leaders teach that the verse should not be taken as a literal command to handle snakes or consume poison. Instead, it reflects the protective power of God in the lives of believers as they engage in missionary work and serve others. This interpretation encourages members to act in faith without placing themselves in unnecessary danger, recognizing that God’s protection is granted through faith and obedience.

To fully appreciate Mark 16:18, it is essential to consider its broader context, which encompasses the entire Great Commission.

• Preaching the Gospel: The Great Commission is a call to action for believers to spread the message of Christ’s resurrection and salvation. This foundational aspect of the faith underscores the importance of sharing the gospel with others, which is a central tenet of The Church of Jesus Christ of Latter-day Saints.
• Signs Following Believers: The signs mentioned in Mark 16:17-18, including healing the sick and protection from harm, serve as manifestations of divine approval and the truth of the gospel message. Members of the Church believe that through faith, they can experience these signs, reflecting their commitment to living the gospel (History of the Church, Vol. 1, B. H. Roberts).
• Faith in Action: The teachings of the Church emphasize that faith is not a passive state; it involves actively living the principles of the gospel. The command to lay hands on the sick represents the belief that healing can occur through faith and the power of the priesthood (Doctrine and Covenants 84:87).

Latter-day Saint leaders have consistently emphasized the importance of faith, divine protection, and the potential for miracles. Elder Jeffrey R. Holland, a member of the Quorum of the Twelve Apostles, has articulated the significance of faith in healing, noting that while miraculous occurrences can happen, they ultimately depend on God’s will and are not to be treated lightly or sought after for spectacle. Church teachings encourage believers to cultivate their faith, engage in service, and seek spiritual gifts, while also emphasizing the need for humility and obedience.

In practical terms, Latter-day Saints are encouraged to exercise their faith through service, prayer, and participation in ordinances. While they believe in the power of miracles, there is a strong emphasis on living a life of faith that aligns with the teachings of Jesus Christ. The Church teaches that believers should not seek signs as an end in themselves but rather focus on serving others and building their faith in God.

Gramps

Gramps,

Why in Revelation does it describe all unbelievers as being punished immensely, despite many not being directly against God? It feels counter to the concept that we have free will and that God loves all of us if those who don’t listen, including those who are simply agnostic, are punished to the extent stated in Revelation.

Wesley

Answer

Wesley,

Revelation has so much imagery and symbolism that convey the final judgment and the establishment of God’s eternal kingdom. The text emphasizes the unwavering nature of God’s justice, especially toward those who have consistently rejected His message and persecuted His followers. In Revelation 16:1-21, the Seven Bowls of God’s Wrath are poured out upon the earth, representing a series of divine judgments against pervasive evil and unrepentance.

A recurring theme in Revelation is the portrayal of unbelievers who steadfastly refuse to repent, even in the face of undeniable judgment and punishment. Revelation 19:1-3 highlights the vindication of God’s people and the condemnation of those who betrayed and persecuted them. This steadfastness in rebellion against divine authority shows the severity of their judgment. The imagery is a stark reminder of the consequences of rejecting God despite witnessing His works and enduring His trials.

While Revelation emphasizes divine judgment, balancing this with the recurring biblical themes of God’s mercy and love is essential. The narrative acknowledges that God’s judgments are righteous and just, aimed not at arbitrary punishment but at restoring order and righteousness. The destruction depicted, such as the annihilation of Nephite and Lamanite cities in the Book of Mormon (3 Nephi 8-9), illustrates God’s response to persistent wickedness. Similarly, Jesus’ prophecy of Jerusalem’s destruction in the New Testament serves as a historical account of divine judgment against a society that had strayed from God’s commandments.

The severity of punishment for unbelievers in Revelation raises critical theological questions, particularly concerning those who have been deceived or lack exposure to the teachings of Jesus Christ. How does divine justice reconcile with the fate of billions who may have never heard the Gospel?

Christian theology often posits that God’s mercy extends to various circumstances, taking into account an individual’s knowledge, intent, and opportunities for redemption. The Apostle Paul addresses this in Romans 2:14-16, suggesting that even those without explicit knowledge of the law respond morally according to their conscience. This implies that divine judgment considers the nuances of each individual’s spiritual journey.

One of the central dilemmas in Christian theology is reconciling the justice of God with the fate of those who die without explicit knowledge of Christ. Revelation’s depiction can seem harsh when viewed through the lens of universal salvation or inclusivism, which suggests that God’s mercy extends beyond explicit belief. However, traditional interpretations often emphasize the responsibility of humanity to seek and accept salvation, pointing to the importance of personal choice and accountability.

From a theological standpoint, Revelation emphasizes the necessity of divine revelation in understanding and accepting God’s will. The intensity of punishment serves as a deterrent against perpetual unbelief and rebellion. It reinforces the seriousness with which God views the rejection of His plan for salvation. This perspective aligns with the broader biblical narrative, where revelation plays a crucial role in guiding humanity toward righteousness and away from destruction.

While Revelation paints a vivid picture of divine judgment, it is equally important to recognize the themes of redemption and hope that permeate the text. The ultimate message is not solely one of fear but also the triumphant victory of good over evil.

Revelation culminates in the establishment of a new heaven and a new earth, where God’s presence is fully realized and evil is eradicated. This vision embodies the fulfillment of divine promises and the restoration of creation to its intended glory. The immense punishment of unbelievers is portrayed as a necessary step in this redemptive process, ensuring that righteousness prevails and the faithful are rewarded.

Throughout Revelation, there is a persistent call for repentance and perseverance among believers. The descriptions of judgment serve as both warnings and motivators for faithfulness. The faithful are encouraged to remain steadfast in their obedience, promising rewards for those who endure. This dynamic interplay between warning and encouragement highlights the dual aspects of God’s character—justice tempered with mercy.

Some theological perspectives hold that God’s revelation is not confined to explicit evangelism but extends in ways beyond human comprehension. This belief fosters hope that those who have not heard the Gospel may still receive salvation through avenues unknown to humanity. This inclusive approach emphasizes the boundless nature of God’s grace and the mysteries of His redemptive plan.

Gramps

Gramps,

On the Mount of Transfiguration, Moses and Elijah gave the Priesthood keys to Peter, James, and John. If Jesus Christ was present and had all the Priesthood keys, why did Moses and Elijah have to come?

Dario

Answer

Dario,

In the New Testament, the Mount of Transfiguration stands out as a pivotal event that encapsulates the divine authority of Jesus Christ and the foundational principles of Priesthood keys. As recorded in the Gospels of Matthew, Mark, and Luke, this extraordinary moment not only showcased Christ’s divine nature but also served as the occasion for the conferral of Priesthood keys to His apostles, Peter, James, and John. Understanding why these keys were delivered at this specific event provides profound insights into the governance of The Church of Jesus Christ of Latter-day Saints and the everlasting authority of Christ’s Priesthood.

The Mount of Transfiguration is more than just a miraculous event; it is a divine confirmation of Jesus Christ’s authority as the Son of God. According to Matthew 17:1-9, Jesus took Peter, James, and John to a high mountain where He was transfigured before them, His face shining like the sun and His garments becoming white as light. This transformation was not merely for spectacle; it was a revelation of His divine nature and mission.

In this moment, the appearance of Moses and Elias (Elijah) alongside Christ illustrates the continuity of divine authority from the Old Testament to the New Testament, emphasizing that Jesus is the fulfillment of the Law and the Prophets. The voice of God, declaring Jesus as His beloved Son and commanding the apostles to “hear Him,” further solidifies Christ’s position as the ultimate source of divine instruction and authority.

In Latter-day Saint theology, Priesthood keys represent the rights of presidency and the authority to direct the use of Priesthood power. The keys are essential for the governance of the Church and for the administration of sacred ordinances. The event at the Mount of Transfiguration was a critical moment when these keys were entrusted to Peter, James, and John, establishing a foundation for future Church leadership.

This conferral of authority is not merely a ceremonial act; it signifies the establishment of a divine order that would govern the Church. The keys enable the apostles to perform sacred ordinances, such as baptism and confirmation, and ensure that the Church operates under the authority of Christ, who holds all Priesthood keys. This doctrine is crucial for understanding the continuous leadership structure within The Church of Jesus Christ of Latter-day Saints.

The scriptural accounts of the Mount of Transfiguration are complemented by other revelations found in the Doctrine and Covenants. For instance, Doctrine and Covenants 110:11-16 recounts the appearance of Elijah in the Kirtland Temple, confirming the restoration of the keys of the sealing power, which were conferred upon Joseph Smith and Oliver Cowdery. This connection links the events at the Mount of Transfiguration to the ongoing dispensation of the gospel and the authority necessary for the Church’s administration.

Church leaders have long emphasized the importance of Priesthood keys in maintaining the order and authority of the Church. President Gordon B. Hinckley remarked on the significance of these keys as essential for the administration of the Church and the performance of sacred ordinances. Elder Jeffrey R. Holland has also highlighted that the conferral of these keys is integral to the divine plan for the salvation of humanity, establishing a direct connection between the authority given to the apostles and the ongoing leadership of the Church today.

The Mount of Transfiguration is not only a moment of divine revelation but also a critical event in the establishment of Priesthood authority within The Church of Jesus Christ of Latter-day Saints. It underscores the belief that Jesus Christ holds all Priesthood keys, which He delegated to His apostles, thus ensuring the continuation of His Church on earth. This profound event teaches us about the divine order of the Church and the necessity of Priesthood authority in the administration of sacred ordinances. As we reflect on this pivotal moment, we are reminded of our responsibilities to uphold and honor the Priesthood in our lives, following the example set by the Savior and His apostles.

Gramps

Gramps,

Answer

Hello Jeff,

Thank you for your question Jeff, and the question is not one that will provide a definitive answer. The answer will provide you with points to consider regarding the 144,000 servants, with a conclusion regarding my personal thoughts. Here are scriptures, doctrine, we can read to gain further understanding:

1) Revelation 7:4, “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (These servants represent 12,000 high priests from each tribe).

2) Revelation 14:3-4, “The hundred and forty and four thousand, which were redeemed from the earth… These are they which were not defiled with women; for they were virgins. These are they which follow the Lamb whithersoever he goeth” (emphasis added as in your question).

3) Doctrine and Covenants 77:11, “We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel…” (emphasis added, priesthood office).

The second scripture appears to entertain your question, are these 144,000 servants of God then “virgins?” The third scripture, provides us with additional details regarding the priesthood office these servants will hold — high priest. The term “virgin” will first lean toward the meaning of one who has not been intimate with a woman, as the scripture specifies “they which were not defiled with women.” These are men who did not “make merry” with women, or as Paul describes in the Book of 2 Timothy 3:6, that these aren’t men who would “lead captive silly women laden with sins, led away with divers lusts.” These men were pure and chaste with clean hands and a pure heart.

However, “virgin,” in this case, has the possibility of a dual meaning if one correlates the priesthood office these servants will hold, high priest. A high priest has “the right to officiate in the Church.” The Church Handbook of Instructions, Book 2, gives instruction regarding High Priests, “Brethren are ordained high priests when they are called to a stake presidency, high council, or bishopric or when otherwise determined by the stake president,” and are typically married men. The office of high priest also comes with added responsibility and to whom much is given much is required. Other possible interpretations of the word “virgin” used would be 1) Keeping oneself chaste 2) Keeping oneself as “pure as” virgins; although I am married, I am still chaste and I am still as pure as a virgin, as I have not defiled myself with any “silly” women.

At this point, until these servants are ordained and we know for a fact, my spirit resonates with the office of a high priest and that high priests are typically married men. The term virgin representing the notion of being “pure and chaste.” Married men, with children, are still undefiled by women who are and continue to keep the law of chastity (the opposite true also for women, women are undefiled by men who are married with children who have kept and continue to keep the law of chastity — complete fidelity before and after marriage).

Gramps

Gramps,

I was wondering how Joseph Smith saw God and lived? Here are two scriptures: Exodus 33:20, John 1:18…my Mom is Mormon, and gave me a copy of an LDS living magazine that said Joseph Smith actually saw God, how can I believe that with these scriptures?

Daniel

Answer

Dear Daniel,

No man can indeed see God and live unless he is moved upon and empowered by the Holy Ghost to do so. There are many instances recorded in the scriptures when men have seen God. As a matter of fact, in the same chapter of Exodus as your first reference, we read in verse 11,

“And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.” (Exodus 33:11)

This is an apparent contradiction, but it appears so only because all of the conditions and circumstances associated with the event have not been recorded. We cannot assume that one account is correct and the other false. We can only assume that both are correct, but that more information is needed to make the written accounts consistent with one another.

Here are some other scriptures that record where man has seen God-

Genesis 32:30, And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

Exodus 19:11, And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.

Exodus 24:11, And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

Numbers 12:7-8, My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold.

Deuteronomy 34:10, And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face.

1 Kings 11:9, And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice.

Job 19:25-26, For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God.

Isaiah 6:5, Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.

Matthew 5:8, Blessed are the pure in heart: for they shall see God.

Acts 7:55-56, But he [Stephen], being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

Revelation 1:12-18 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last; I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen.

Gramps