Dear Gramps,

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

Ev

Answer

Ev,

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

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

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

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

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

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

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

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

So why both a flaming sword and cherubim?

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

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

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

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

The cherubim, however, may symbolize something different.

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

This connection becomes especially meaningful in LDS temple theology.

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

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

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

There may also be another layer to this.

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

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

That balance appears throughout the gospel.

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

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

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

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

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

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

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

That changes the tone of the entire passage.

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

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

Through Christ, the path reopens.

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

The barriers in Eden ultimately point us toward Jesus Christ.

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

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

Gramps

]]> https://askgramps.org/why-a-flaming-sword-and-cherubim-to-guard-the-tree-of-life/feed/ 0 https://askgramps.org/in-exodus-195-why-did-god-pick-out-one-particular-people-to-be-especially-favored/ https://askgramps.org/in-exodus-195-why-did-god-pick-out-one-particular-people-to-be-especially-favored/#respond Mon, 02 Feb 2026 16:18:38 +0000 https://askgramps.org/?p=71953 Question

Gramps,

In Exodus 19:5, why did God pick out one particular people to be especially favored above all other people?

Brad

Answer

Brad,

If you’ve ever asked these questions, you’re not alone. Generations have struggled to understand the nature of God as revealed in ancient times—especially when compared with New Testament teachings and modern revelation. So let’s talk about this challenging topic through a uniquely Latter-day Saint lens, drawing on scriptural insights, historical context, and prophetic commentary. Ultimately, we will see that understanding the God of the Old Testament requires careful attention to His purposes, His covenants, and our own relationship to Him.

The first key to understanding the God of the Old Testament is to consider the context in which these scriptures were written. The Bible—especially the books detailing the history of Israel—deals primarily with God’s relationship to the House of Israel. As pointed out in answers to questions about the severity of Old Testament narratives, much of the text is a record of God’s dealings with a covenant people who, despite great blessings, repeatedly struggled with apostasy, disobedience, and idolatry.

For instance, after the children of Israel were delivered from slavery in Egypt, they quickly turned to worshiping a golden calf while Moses was on Mount Sinai receiving the law. In response to their disobedience, Moses broke the original tablets. The people’s subsequent history is a cycle of receiving blessings, falling into idolatry, being chastened or punished, repenting, and then (temporarily) returning to God. The severity with which God is described as dealing with Israel is not arbitrary cruelty, but the necessary discipline of a people who had entered into a covenant with Him, promising obedience in return for divine favor and protection.

This is not to say God’s love was absent. Rather, as the scriptures repeatedly affirm, God’s dealings with Israel were motivated by mercy and faithfulness to the promises made with their forefathers:

For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.

 

The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

 

But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.” (Deuteronomy 7:6–8)

The primary focus of the Old Testament, then, is not a general treatise about the nature of God, but an account of God’s covenant dealings with a specific people—often in their moments of rebellion.

To be chosen is not a guarantee of constant blessing, nor a sign of superior personal virtue. In fact, the biblical record shows that Israel, as a nation, was repeatedly “cut off” or chastened for unfaithfulness, only to be forgiven and restored upon repentance.

Further, the privileges and blessings conferred upon Israel were designed not only for their own benefit, but so they could serve as a conduit of salvation for all mankind, culminating in the coming of Jesus Christ:

 “The house of Israel became the ministers of salvation to the Gentiles; and this is what the house of Israel was elected unto—not only their own salvation, but through them salvation unto all others; (John 4:22) ‘For salvation is of the Jews,’ (Romans 11:11-32) and ‘through their fall salvation is come unto the Gentiles.’” 

The apparent severity of God’s commands and the consequences administered to His covenant people are settings within this larger narrative: God’s determination to keep His promises, teach His people to honor their covenants, and ultimately prepare the world for the redemption offered by Christ.

From a modern perspective, stories like the destruction of Sodom and Gomorrah, the deaths of the firstborn in Egypt, or Israel’s conquests can appear harsh or even irreconcilable with a loving God. Yet, multiple scriptural and prophetic sources emphasize that God is both just and merciful, and His judgments are always for a redemptive purpose.

As explained in Approaching Zion,

 “…you owe it all to him. Throughout the book [of Deuteronomy], the refrain is repeated at the end of almost every pronouncement: You must do this in recognition of your dependence to God, because first and foremost he has given you your lives, he rescued you from Egypt, and he redeemed you—that is, he paid the price for you that you could not pay yourself…”

God’s discipline—often severe—is the response of a loving parent preparing His children for a holy purpose. The analogy of a parent, sometimes stern but always purposeful and loving, resonates in both ancient and modern revelation.

This view is consistent with how The Church of Jesus Christ of Latter-day Saints understands the Old Testament God—not as lacking love, but as training (chastening) a rebellious people for their own benefit and, through them, for the blessing of the entire human family.

Scripture repeatedly affirms God’s merciful nature, even in the midst of describing discipline and justice:

And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth,

 

Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

(Exodus 34:6–7)

God’s chastisement is always coupled with an invitation to repent and a promise of forgiveness:

When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice;

 

 (For the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.

(Deut. 4:30–31)

A uniquely Latter-day Saint insight is the realization that the Jehovah of the Old Testament is the premortal Jesus Christ himself. The personality, attributes, and mission of Christ—full of mercy, justice, and perfect love—are the same across all dispensations.

God’s actions in the Old Testament are part of the same redemptive work that culminated in the mortal ministry, atonement, and resurrection of Jesus. The Old Testament laws, sacrifices, and even sacred violence were all types and symbols pointing to the central reality of Christ’s atonement. The underlying motive—the gathering and salvation of all God’s children—is consistent across dispensations.

As Hugh Nibley observed, the process of being God’s people always involves a call to holiness, to separateness from evil, and to sacrificial obedience. The highest blessings are always tied to faithfulness and willingness to consecrate all to God:

“God has always given his people the same choice of either living up to the covenants made with him or being in Satan’s power; there is no middle ground…Progressive testing takes place along the way in either direction; the same tests in every dispensation and generation mark the progress of the people of God.” 

If you have wrestled with the “hard sayings” of the Old Testament, let it lead you—not to despair or doubt—but to deeper reflection, prayer, and study. Seek the God of Israel in all His dealings, remembering that the same hands that bore the marks of crucifixion reached out again and again in love, patience, and hope, inviting all to come unto Christ and be perfected in Him.

Gramps

Gramps,

Why couldn’t Adam and Eve have children in the garden, as it states in 2 Nephi 2?

Joseph

Answer

Joseph,

Imagine a paradise—lush, peaceful, untouched by pain or death. In this setting, Adam and Eve walked with God, yet they did not begin the human family during their time in Eden. Why? Was this a missed opportunity or part of a divine design?

For The Church of Jesus Christ of Latter-day Saints (“the Church”), the answer is clear. Adam and Eve’s inability to have children before their Fall reveals crucial truths about the nature of mortality, growth, and the purpose of life on earth.

In the Garden of Eden, Adam and Eve existed in what the Church describes as a *terrestrial* or immortal state. This condition was free from death, pain, and the full spectrum of mortal experience. According to latter-day scripture, Adam and Eve “would have had no children” if they had not partaken of the forbidden fruit—a statement found in the Book of Mormon and the Pearl of Great Price:

And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. (2 Nephi 2:23)

Eve herself, upon understanding the implications of her and Adam’s actions, declared:

Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. (Moses 5:11)

These verses assert that reproduction, as well as the full range of human experience—joy and sorrow, good and evil—were only possible after the Fall. While God’s commandment to “multiply and replenish the earth” (Genesis 1:28) was given, it could not be realized under the immortal conditions of the Garden. Thus, Eden was a necessary prelude—a setting of innocence and agency—before mortality and the full plan of salvation could proceed.

Some traditional interpretations held that Adam and Eve could have had children in the Garden had they not transgressed. However, Church doctrine, according to modern revelation, rejects this notion. According to scholars and Church teachings:

– Mortal bodies, capable of reproduction and subject to aging and death, could not exist in an immortal, paradisiacal setting without violating divine law.

– If children were born in Eden, they too would have been immortal, lacking the opportunity for growth through adversity. Such a scenario would frustrate God’s plan for His children to “gain experience and knowledge in a world of opposition.

The inability to have children in their pre-Fall state is, according to this view, not a failure or punishment, but an essential component of the plan for all humankind.

The pivotal moment comes with the Fall—Adam and Eve’s choice to partake of the fruit and thereby enter a world irrevocably altered. Importantly, modern scripture and latter-day prophets frame the Fall not as a mere blunder, but as a divinely anticipated, necessary step in humankind’s progression.

– The Fall ushered in mortality—not only for Adam and Eve, but for all life on earth. It brought about the introduction of death, aging, and the process of reproduction.

– Adam and Eve’s eyes were “opened,” meaning they became aware of good and evil, and consequently accountable for their choices.

– Children, and by extension, all the human family, could now be born. The “family of all the earth” descends from these first parents only after the Fall.

Kent Jackson summarizes this Latter-day Saint position:

Adam and Eve could not have children before the Fall. That their eyes were not yet opened and they did not know they were naked may not have been the only factors… The scriptures teach that Adam and Eve introduced death into the world. Prior to their fall, they and all other living things on earth were immortal.

Critics have sometimes misunderstood the Church’s doctrine, claiming that its members “rejoice in Adam’s transgression.” However, as Church teachings clarify, it is not the act of transgression that brings joy, but the consequences—namely, the chance for all of God’s children to experience mortality and agency.

Eve’s rejoicing highlights this perspective: through their choice, humanity gained not only the capacity for families and growth but also the opportunity for redemption through Jesus Christ. As expressed in the Book of Mormon:

Adam fell that men might be; and men are, that they might have joy. (2 Nephi 2:25)

Thus, rather than a narrative of shame, the Fall becomes one of hope and potential, making possible every individual’s journey and growth.

Why did God not simply create Adam and Eve as mortal beings in a fallen world from the beginning? Why was the Garden necessary at all?

Agency—or the ability to choose—is foundational to God’s plan for His children. Latter-day Saint doctrine teaches that the presence of conflicting commandments in Eden (the command to multiply, and the prohibition on eating the fruit) was intentional:

– It placed Adam and Eve in a position to exercise agency, demonstrating that obedience must be chosen freely and that growth comes through decision.

– The transition from a state of innocence to one of accountability allowed for meaningful progress. “God created the world in a perfect immortal condition… The only way mortal life could begin on Earth was through the agency of man. God could not create an imperfect body, so he created two perfected bodies in Adam and Eve, and then let them use their agency to make themselves mortal, or less than perfect.

This process, and the symbolism within the Eden narrative, is mirrored in every individual’s sojourn: leaving behind innocence (pre-Earth life), entering mortality (the lone and dreary world), and striving for redemption and return to God.

– The Garden of Eden served as the setting for choice without coercion.

– Mortality, with its blend of joy and adversity, provides the environment necessary for learning, family creation, and change.

– Redemption through Christ makes the journey not only possible but meaningful, promising eternal reunion and joy for the faithful.

As Tad R. Callister notes, “It would have violated God’s plan for Adam and Eve to have had children in the Garden, for such children, of necessity, would have been immortal… and thus deprived of all the growing experiences that are associated with a mortal body.”

Gramps

Gramps,

Was that really Samuel that the Witch of Endor summoned? Was it a lie? Was it a demon?

Karl

Answer

Karl,

While I could not find any official doctrine or statement clarifying this passage, the Old Testament Student Manual Genesis-2 Samuel offers some explanation, including quotes from General Authorities.  You can read the full text in sections 25-33 through 25-35, but I’ll summarize the principles and information here.

This section references section 16-5, the end of which explains that the Hebrew word for someone who uses “familiar spirits” essentially means “ventriloquist”.  The Hebrew is explained in more detail on this page at BlueLetterBible.org.  This suggests that despite the text reading as if a spirit appears, the expectation of the people of that time is that the “medium” is speaking on behalf of the dead rather than a spirit being visible to all present – hence the “ventriloquist” concept.  This also suggests that the individual supposedly speaking for the dead is a fraud.

The manual points out that Saul had become insensitive to the Spirit and the Lord had declined to answer him by any of the means the Lord had previously used (see 1 Samuel 28:6).  This is our first hint that the scene with the witch is false: if the Lord will not answer Saul by the means the Lord Himself established, why should we believe that the Lord would answer Saul, or permit Saul to receive an answer, via means which the Lord had expressly forbidden (see Leviticus 19:31 and similar verses)?

The manual then quotes Elder McConkie, who points out that the supposed communication through mediums is often arranged (false), that such things are contrary to God’s law, and that it is turning to an evil source.  The manual then quotes Joseph Fielding Smith in Answers to Gospel Questions, where he explains regarding witches or similar persons:

It is beyond rational belief that such persons could at any period in ancient or modern times, invoke the spirits of departed servants or handmaidens of the Lord. They are not at the beck and call of witches, wizards, diviners, or necromancers. Pitiable indeed would be the condition of spirits in paradise if they were under any such control. They would not be at rest, nor be able to enjoy that liberty from the troubles and labors of earthly life which is essential to their happiness, but be in a condition of bondage, subject to the will and whims of persons who know not God and whose lives and aims are of the earth, earthy.

In his full response, President Smith pointed out that Saul did not see Samuel or anyone other than the witch and had to rely on what she said. Any conversation was “conducted through the medium.” Finally, he states that even if an evil spirit was involved, it would not be unlike Satan to mix truth with lies (what the witch told Saul did, in fact, happen).

Beyond the Institute manual, it may be of interest to note that in the Joseph Smith Translation (in a part not included in the Church’s version of the Bible), Joseph Smith changed the story such that, rather than offering to summon a spirit, the witch offers to bring up the words of a spirit:

11 Then said the woman, “The words of whom shall I bring up unto thee?” And he said, “Bring me up the words of Samuel.”

 

12 And when the woman saw the words of Samuel she cried with a loud voice. And the woman spake to Saul, saying, “Why hast thou deceived me? For thou art Saul.”

 

13 And the king said unto her, “Be not afraid, for what sawest thou?” And the woman said unto Saul, “I saw the words of Samuel ascending out of the earth.”

 

14 And she said, “I saw Samuel also.” And he said unto her, “What form is he of?” And she said, “I saw an old man coming up covered with a mantle.” And Saul perceived that it was Samuel, and he stooped his face to the ground and bowed himself.

 

15 And these are the words of Samuel unto Saul: “Why hast thou disquieted me to bring me up?” And Saul answered, “I am sore distressed, for the Philistines make war against me, and God is departed from me and answereth me no more, neither by prophets nor by dreams. Therefore I have called thee that thou mayest make known unto me what I shall do.”

There is no indication that Saul saw or heard any spirit, only that the woman told Saul what she saw.  So while the original (verse 15) suggests that Samuel is present and spoke to Saul, the Joseph Smith Translation suggests that the witch told Saul “the words of Samuel”.

In light of the restored gospel and what we know about how God works, and that God limits the power of Satan and his followers, and that God would not allow the spirits of the righteous to be subject to those who practice such forbidden evil as described here, I think it’s safe to believe that Samuel was not there, and that if there was any spirit at all, it was an evil spirit.

I hope this helps you to better understand this passage.

Gramps

Gramps,

Why does God often, especially in the Old Testament, refer to himself as the God of Abraham, Isaac, and Jacob? Why not the God of Adam, or the God of Moses?

Eric

Answer

Eric,

“Yhovah” is a transliteration of the Hebrew name Jehovah, which is a Latinized form of the Tetragrammaton (יהוה) in the Hebrew Bible. which means “The Existing One” or “The Eternal One.” This name is used throughout the Old Testament, particularly in contexts where God interacts with His people. In Exodus 6:2-3, God reveals to Moses that He appeared to the patriarchs—Abraham, Isaac, and Jacob—by the name of God Almighty, but was not known to them by the name Jehovah. This distinction is significant as it indicates that Jehovah is a separate entity from God the Father, who is often referred to as God Almighty in the scriptures.

The understanding of Jehovah as a distinct being is further supported by the teachings of Joseph Fielding Smith, who stated that all revelation since the fall has come through Jesus Christ, who is identified as Jehovah in the Old Testament. He emphasized that Jehovah is the God of Israel and the Holy One of Israel, who communicated with prophets throughout history.

In Latter-day Saint theology, Jehovah is identified as Jesus Christ in His pre-mortal state. This identification is crucial for understanding the nature of the Atonement and the divine mission of Jesus. In Zechariah 12:10, Jehovah speaks of being “pierced,” a direct reference to the crucifixion of Jesus Christ. This scripture not only affirms the identity of Jehovah as Jesus but also highlights the prophetic nature of the Old Testament, which foreshadows the coming of the Savior.

The Book of Mormon also reinforces this understanding. In 3 Nephi 15:5, Jesus declares, “I am he that gave the law, and I am he who covenanted with my people Israel,” further solidifying the connection between Jehovah and Jesus Christ. This continuity of identity is essential for Latter-day Saints, as it emphasizes the divine nature of Jesus and His role in the plan of salvation.

Jehovah is portrayed in the scriptures as a God of both compassion and justice. His interactions with humanity reveal a being who desires to guide and protect His people while also upholding the principles of justice. The story of Abraham and Isaac serves as a poignant example of this duality. Abraham’s willingness to sacrifice his son Isaac, despite the personal anguish it caused him, is seen as a similitude of God’s own sacrifice of His Only Begotten Son, Jesus Christ. This illustrates the profound faith and obedience that Jehovah requires from His followers, as well as His ultimate plan for redemption.

In Latter-day Saint theology, the concept of justice is intricately linked to the Atonement. Jehovah, as Jesus Christ, took upon Himself the sins of the world, allowing for the possibility of repentance and forgiveness. This act of love and sacrifice underscores the belief that while God is just, He is also merciful, providing a way for humanity to return to His presence.

Jehovah’s role as the Creator is another significant aspect of His identity. In the Book of Abraham, it is revealed that Jehovah was instrumental in the creation of the world. This aligns with the teachings found in the Bible, where God is described as the Creator of all things. This shows Jehovah’s power and authority, as well as His desire to create a world where His children could learn, grow, and ultimately return to Him.

The understanding of Jehovah as the Creator also has implications for Latter-day Saints regarding the purpose of life. The belief that we are all children of God, created in His image, fosters a sense of divine potential and purpose. This perspective encourages individuals to seek a relationship with Jehovah and to strive for spiritual growth and development.

The identity of Jehovah was further clarified in modern times through the revelations received by Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints. In a vision during the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery witnessed the Lord, who identified Himself as Jehovah. This experience provided a profound confirmation of the teachings regarding the identity of Jehovah as Jesus Christ and His role in the plan of salvation.

This vision is significant for Latter-day Saints as it reinforces the belief in ongoing revelation and the importance of personal experiences with the divine. The understanding that Jehovah is actively involved in the lives of His children today encourages members of the Church to seek personal revelation and guidance in their spiritual journeys.

In a world filled with confusion and differing beliefs about the nature of God, understanding Jehovah’s identity is crucial for Latter-day Saints. This knowledge not only strengthens faith but also provides a foundation for understanding the Atonement and the purpose of life. By recognizing Jehovah as Jesus Christ, members of the Church can better appreciate the significance of His sacrifice and the love He has for all humanity.

Moreover, this understanding fosters a sense of responsibility among Latter-day Saints to share the message of the Gospel with others. As they come to know Jehovah and His plan for salvation, they are motivated to invite others to experience the joy and peace that comes from a relationship with Him.

Gramps

Gramps,

In reading the Old Testament for seminary this year I stumbled upon Numbers 31:1-18, in which Israel destroys a city and takes the spoils to Moses. When their prophet Moses finds out, however, that they have saved the married women and man-children, he orders their deaths so as not to upset the Lord.  Avoiding the explanation of mistranslation, how can this be just? Every time I hear a testimony or see a child at church my heart burns with anguish to know Jesus commanded such death.

John

Answer

Dear John,

Sometime ago I dealt with the general principles underlying your question, and that answer can be found at this link.  I hope you will take a look at it before proceeding on with the rest of this answer.

The necessity of the male children dying becomes, I think, one of those unexplained and frankly horrifying matters that I mentioned in my previous answer.  But as regards the women described in Numbers 31, there was some additional background that may add some perspective.  The Midianites, in alliance with the Moabites, had attempted to bribe the prophet Balaam into cursing Israel.  When that attempt was unsuccessful, Balaam apparently advised his sponsors that Israel’s power could be neutralized by enticing Israel away from Jehovah-worship.  Accordingly, the Moabites (and at least a few Midianites) sought to entice Israel into sexual immorality and idolatry.  The result of this apostasy, as described in Numbers 25, was a plague that resulted in the deaths of (if the text is accurate) some twenty-four thousand Israelites.

Notably, in verse 17 that Moses isn’t requiring the executions of the married women.  He is requiring the executions of the non-virgins.  From Moses’ standpoint, the women the Israelite men had brought back to camp could well have included the very same women who had earlier instigated a catastrophic apostasy in Israel.  Moses’ orders may well have arisen from the belief that Israel simply couldn’t afford to have any such women re-introduced into their camp.

This, I realize, is hardly a definitive answer; and even if it were, it would continue to be both tragic and deeply disturbing.  Four thousand years after the fact, we do not–can not–know all of the factors that led Moses to believe that actions such as this were appropriate and even necessary.  As I mentioned in my prior answer, we can only give thanks that in this dispensation we are under divine command to “renounce war and proclaim peace” (D&C 98:16).

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

Dear Gramps,

Who, or what, are the Nephilim?

Susan

Answer

Dear Susan,

The Nephilim are first introduced in Genesis.

When human beings began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were beautiful, and they took wives for themselves from all that they chose. Then the LORD said, ‘My spirit shall not abide in mortals forever, for they are flesh; their days shall be 120 years.’ The Nephilim were on the earth in those days—and also afterward—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown.” (Genesis 6:1-4, NRSV)

The term “Nephilim” is derived from the Hebrew root NPL, meaning “to fall,” which leads to various interpretations regarding their nature. They are also referenced in Numbers 13:33, where the Israelite spies report seeing giants in the land of Canaan, declaring:

“There we saw the Nephilim (the Anakites come from the Nephilim); and to ourselves, we seemed like grasshoppers, and so we seemed to them.” 

This dual mention in scripture highlights the Nephilim as figures associated with great might and perhaps moral failure.

1. Giants: The earliest translations, including the Septuagint, rendered “Nephilim” as “giants” (Greek: gigantes). This view has been prevalent in both Jewish and Christian traditions, suggesting that they were a race of gigantic beings.

2. Fallen Angels: A significant interpretation posits that the “sons of God” were fallen angels who took human wives, resulting in the birth of the Nephilim. This perspective is supported by various ancient texts, including the Book of Enoch, which elaborates on this narrative, describing the Nephilim as the offspring of angels and human women (1 Enoch 7).

3. Lineage of Seth and Cain: Another interpretation suggests that the “sons of God” were the descendants of Seth (the righteous lineage), while the “daughters of men” were the descendants of Cain (the wicked lineage). This view emphasizes moral decline due to intermarriage between the righteous and the wicked.

4. Warriors of Renown: Some modern scholars interpret the Nephilim not as literal giants, but as elite warriors or notable figures, focusing on their reputation rather than their physical stature. This interpretation aligns with the text’s description of them as “heroes” and “warriors of renown.”

In the doctrine of The Church of Jesus Christ of Latter-day Saints, the Nephilim are contextualized within the Book of Moses, a part of the Pearl of Great Price. Here, they are similarly described, with the Hebrew term Nephilim interpreted as giants. According to Latter-day Saint teachings, the Nephilim were likely individuals who had fallen away from the true faith.

1. Covenantal Context: Latter-day Saints emphasize the covenantal aspect of marriage. Joseph Fielding Smith stated that the “sons of God” were not angels but rather righteous men who had fallen from grace. He noted that the resulting progeny were “Nephilim” or “fallen ones,” reflecting a significant theological interpretation of the scriptural narrative.

2. Divine Displeasure: The Book of Moses illustrates that the transgressions of the sons of God (including marrying outside of divine covenant) led to widespread wickedness, which resulted in divine displeasure and ultimately the Flood. This perspective highlights the consequences of deviating from God’s commandments.

3. Cultural Context: The Church also explores how the Nephilim narrative relates to broader cultural themes. The idea of giants and demigods manifests in various ancient cultures, such as Greek mythology, demonstrating a shared human struggle with the divine. Scholars like Brian R. Doak and George E. Wright suggest that the stories of the Nephilim may have been influenced by ancient Near Eastern myths and local legends about giants and heroes, reflecting the cultural milieu of the time ([Nephilim – Wikipedia.

4. Symbolic Interpretations: Some contemporary interpretations view the Nephilim as symbolic representations of humanity’s wickedness and moral failure. This perspective serves as a narrative device to explain the great Flood and emphasize the consequences of sin.

5. Skepticism Towards Claims: While claims of fossil remains of giants have circulated, many have been debunked as hoaxes. Yet these rumors continue to fuel interest in the Nephilim and their possible historical roots.

6. Literary and Popular Culture: The Nephilim have found a place in modern literature and media, often depicted as hybrids of angels and humans, influencing narratives in fantasy genres. This portrayal reflects humanity’s fascination with the supernatural and the unknown.

The Nephilim stands as a complex and multifaceted subject in biblical scholarship. Their interpretations span from ancient texts to contemporary cultural discussions, reflecting varying theological perspectives. For members of The Church of Jesus Christ of Latter-day Saints, the Nephilim serve as a reminder of the importance of faithfulness to divine covenants and the consequences of moral failure. As we explore these ancient narratives, we are invited to reflect on their relevance to our own lives and the enduring truths they convey.

Gramps

Dear Gramps,

If the Garden of Eden was in Missouri, then how did Adam and Eve get to Egypt?

Age 13

Answer

Dear 13-year-old,

The Garden of Eden is described in the Book of Genesis as a paradise where Adam and Eve lived in harmony with God and nature. According to The Church of Jesus Christ of Latter-day Saints, the Garden is believed to be located in what is now Jackson County, Missouri. This belief is rooted in the church’s teachings and revelations, which assert that the Garden was a literal place on Earth.

To understand how Adam and Eve could have traveled from the Garden of Eden to Egypt, it is essential to consider the geographical context of their world. According to the teachings of the Church, when Adam and Eve were expelled from the Garden, the land masses were not divided as they are today. The Earth was a single landmass, allowing for easier travel between regions.

The concept of a unified landmass is supported by geological evidence that suggests the continents were once connected. This idea is further reinforced by the biblical account in Genesis 10:25, which states,

“And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided.”

This division of the earth is believed to have occurred after Adam and Eve’s time, allowing them to traverse vast distances without the need for boats or advanced transportation.

Understanding the timeline of Adam and Eve’s life is crucial to answering the question of their journey to Egypt. Adam lived for 930 years, and according to the biblical chronology, he died 1,453 years before Peleg was born, who lived when the earth was divided. This means that Adam and Eve had a significant amount of time to travel and populate the earth before the continents separated.

The timeline also indicates that Adam and Eve could have traveled to various regions, including Egypt, during their lifetimes. The absence of geographical barriers at that time would have made it feasible for them to journey across what is now known as the Middle East and North Africa.

The journey of Adam and Eve from the Garden of Eden to Egypt is not merely a geographical question; it also carries significant theological implications. The account of their journey reflects the broader themes of human agency, the consequences of choices, and the divine plan for humanity.

One of the central tenets of The Church of Jesus Christ of Latter-day Saints is the concept of agency, or the ability to choose. Adam and Eve’s decision to leave the Garden was a pivotal moment in human history, marking the transition from a state of innocence to one of knowledge and accountability. Their journey to Egypt symbolizes the beginning of humanity’s quest for knowledge, experience, and growth.

The journey also highlights the importance of making choices in the face of challenges. As Adam and Eve ventured into a world filled with uncertainty, they were faced with decisions that would shape their lives and the lives of their descendants. This theme of agency resonates with members of the Church, who believe that individuals are responsible for their choices and the consequences that follow.

The journey of Adam and Eve also reflects the divine plan for humanity. According to the teachings of the Church, the Fall of Adam and Eve was a necessary part of God’s plan, allowing for the possibility of redemption and eternal life. Their journey to Egypt can be seen as a continuation of this plan, as they began to fulfill the commandment to “multiply and replenish the earth” (Genesis 1:28).

The story emphasizes that even in a world filled with challenges and trials, there is a divine purpose guiding humanity. The journey of Adam and Eve serves as a reminder that individuals are not alone in their struggles; rather, they are part of a larger plan that encompasses all of creation.

The journey from the Garden of Eden to Egypt can also be viewed as a metaphor for the human experience. It represents the transition from a state of innocence to one of growth and transformation. As Adam and Eve left the Garden, they entered a world filled with challenges, opportunities, and the potential for personal development.

Life is often characterized by challenges and obstacles that test our resolve and character. Adam and Eve’s journey to Egypt symbolizes the trials that individuals face as they navigate the complexities of existence. The world outside the Garden was not only unfamiliar but also fraught with difficulties, much like the challenges that people encounter in their own lives.

The account encourages individuals to embrace these challenges as opportunities for growth. Just as Adam and Eve had to adapt to their new surroundings, individuals today are called to confront their own trials with faith and resilience. The journey serves as a reminder that growth often comes through adversity.

The journey to Egypt also highlights the potential for transformation. As Adam and Eve ventured into the world, they were not only faced with external challenges but also internal struggles. Their experiences would shape their character and influence their descendants for generations to come.

This theme of transformation resonates with members of The Church of Jesus Christ of Latter-day Saints, who believe in the power of repentance and personal growth. The journey of Adam and Eve serves as a powerful reminder that individuals can change, learn, and evolve throughout their lives. It emphasizes the importance of seeking knowledge, understanding, and spiritual growth as one navigates the complexities of life.

Gramps