Truth Magazine

By Mike Willis

When a child is born,,the parents generally try to create a healthy environment in which the child can grow into maturity. Many of us have seen home environments which destroy the child physically, emotionally, -and spiritually. A young child in our area was recently put into scalding water for wetting her pants; she is physically scarred but the extent of her emotional scars is still unknown. Some children who are never physically abused are scarred emotionally by verbal abuse, criticism which destroys their self-esteem, neglect, and other forms of abuse. Some children are torn apart emotionally by divorce. As parents, we have a responsibility to make the home an environment in which our children can grow into maturity without being scarred for life emotionally, physically, or spiritually.

Every time a person is baptized into Christ, he becomes a newborn child of God (Gal. 3:26-27; Jn. 3:3-5). Sometimes the church provides such a poor environment for these spiritual babies to grow into maturity that they are scarred or destroyed. I would like to suggest some things which are necessary to have the kind of environment in which a child of God can grow into maturity.

1. Proper spiritual food. Even as a baby needs food for growth with different kinds of food at different stages in life, so also does the child of God need spiritual food to grow. The food which is necessary for growth is the word of God (1 Pet. 2:1-2). The diet of spiritual food must be geared to the need of the person – milk for the babe and meat for the more mature (Heb. 5:13-14). Through the teaching of the word, the child of God can learn how to cleanse his life from sin (Psa. 119:9), to prevent committing sin (Psa. 119:11), to put greater emphasis on spiritual matters than physical things (Psa. 119:25 – that his soul not cleave to dust), to build a hope for eternal life which comforts him in the hours of his affliction (Psa. 119:49-50), to hate every false way (Psa. 119:104), to find direction in life (Psa. 119:105, 130), etc.

Recognizing how important the word of God is to the development of the child of God, we see the need for a well-rounded program of Bible instruction in the local church. If the church is going to provide an environment in which spiritual babies may grow into maturity, they must have a good program of Bible instruction. They must provide classes for the new convert as well as the aged saint.

Churches which allow their pulpit to be filled with lessons not solidly grounded in the word of God are creating an environment in which their babes in Christ will starve to death spiritually. Anecdotes, humor, positive thinking philosophy, nor any other thing can do for the Christian what the Bible can. A child of God must be rooted and grounded in the truth that he might not be tossed to and fro by every wind of doctrine (Eph. 4:14). If we judge that a mature Christian needs to be able to discriminate between the Lord’s church and denominationalism and to understand the differences between liberal churches and faithful congregations, we must make this a part of our teaching program. In the name of “balanced preaching,” some have completely eliminated from their teaching programs any thing which emphasizes the uniqueness of the Lord’s church or teaches our children the truth on the “issues” which have divided God’s people in our own day. By protecting these weak Christians from “controversy,” they have robbed them of part of what they need to grow into maturity as Christians. Many churches are full of weak, immature Christians who would choke to death spiritually on the kind of preaching which exposes denominationalism and liberalism. An environment which systematically eliminates preaching which exposes denominationalism is not the kind of spiritual environment in which healthy Christians can be produced!

2. An atmosphere of love. A child who grows up in a home which is full of fussing, fighting, and child abuse is scarred. What kind of atmosphere for spiritual maturation is a congregation which is full of internal strife and turmoil because Christians have not learned to get along with each other? Paul warned of the impact this kind of environment would have on Christians, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15).

Some churches have dwindled down to nearly nothing and still seem blind to the cause of their problems. Several strong-willed brethren are constantly “biting and devouring one another.” Business meetings are conflicts instead of men pooling their knowledge and resources to see what can be done to cause the kingdom of God in their area to grow. One by one, conscientious Christians who desire love and peace leave the congregation to attend elsewhere; some quit attending anywhere.

A warm spirit of brotherly love is needed in the local church; it is necessary to provide the kind of environment in which new-born children of God can grow into maturity. Christian people, therefore, should share each other’s sorrows and joys (1 Cor. 12:26); they should be hospitable people (Heb. 13:1-2; 1 Pet. 4:9). New Christians are able to grow in this kind of environment.

3. Discipline. Every home must have discipline. I can remember the impact of some of my father’s discipline on the family. On one occasion, he spanked my older sister when she thought she had gotten too big to spank; the rest of us walked the straight and narrow for many weeks as a result of that spanking. The chastening of the Lord is needed in the Lord’s church as well. Hebrews 12:5-11 contains an extended discussion of the benefits of the Lord’s chastening to produce the peaceable fruit of righteousness in the hearts of his children.

Sometimes we Christians have to serve as God’s instruments to chasten each other. “Brethen, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). To think that I might live my entire life so perfectly that I never need to be rebuked is unrealistic. I was baptized at 12 years old; should I live to be 70, I will have been a Christian for 58 years. How likely is it that I will live 58 years without doing something which might necessitate my brethren calling upon me to repent? We need to create an environment in the church in which a brother can be rebuked for his sin and restored to his Lord without being driven away from the local church.

Brethren who are caught up in sin must be rebuked and called to repentance. Nevertheless, we must communicate to them our genuine love for their soul as the reason for our rebuke. We should have no spirit of vengeance or hatred! This kind of atmosphere is necessary for children to grow.

Something is happening to confession among brethren. How long has it been since you have seen a brother come forward and confess his sins? Have we created an environment in the local church in which people are too proud to admit they have sinned? Have we become so spiritual that no one in the local church ever falls into sin? Have we become so hardened in sin that we can go through the motions of worship, knowing of what sins we are guilty, but have no remorse for our sins and make no efforts to quit practicing them? We need an atmosphere in which any Christian can come forward and confess his sins, knowing that the Lord will forgive him and the brethren will have a greater respect for him because of his honesty in dealing with his sins.

4. Exercise. Most schools have a physical education department to provide opportunities for children to get the physical exercise they need to grow physically. Christians need to exercise in godliness (1 Tim. 4:7-8). Through exercise in godliness, one learns to distinguish truth and error (Heb. 5:11-14). We need to provide opportunities in the local church for Christians to exercise themselves in godliness. The man who becomes strong in prayer must practice praying; the man who is good in the pulpit must have opportunities to preach; the good song leader must have opportunities to lead singing.

We need training classes which give young men an opportunity to go before a congregation to make announcements, lead prayer, wait on the table, teach classes, and preach. We need an environment in the congregation in which a man who makes an effort is encouraged to keep trying, even when his performance of the activity was not the very best. When he makes a mistake, we need to pat him on the back and encourage him to try again. When he is obviously working in areas in which he can never succeed (Paul recognized that not all of God’s children could be teachers, 1 Cor. 12:29; I know that not all of God’s children can be song leaders), we should honestly and gently direct his energies toward activities in which he can succeed. This is the kind of direction and training needed for young Christians to grow.

Conclusion

One of the greatest weaknesses which I have witnessed among the churches has been the tendency for good, sincere Christians to sit back and allow stong-willed, belligerent brethren to create an atmosphere in which growth cannot occur. Righteous brethren are not looking for a fight or conflict. Consequently, they are reticent to become embroiled with brethren who are strong-willed and belligerent. However, our faithfulness to Christ demands that we make the local church such that a new-born Christian will have an environment in which he can grow into maturity. Whatever changes are necessary to create such an environment must be made; otherwise the church will not survive. In a spirit of love and good-will, brethren must make the necessary changes for this kind of atmosphere to exist where they worship. Is the local church where you are attending a congregation suited for a young Christian to grow? If not, what are you doing to correct the situation?

Guardian of Truth XXXII: 5, pp. 130, 150-151
March 3, 1988

By Wayne S. Walker

Some people find an interesting past time in going into old cemeteries, walking about the graves, and looking at the epitaphs on the tombstones. It is our custom today to have only the person’s name and dates on the graveyard markers, but in previous years it was quite common for a cemetery stone to include an epitaph, or short statement summarizing the person’s life. Of course, if someone did not die, there would be no need for a tombstone. Two such individuals are recorded in the Bible. One was Elijah. The other was Enoch. “And Enoch walked with God; and he was not, for God took him” (Gen. 5:24). However, even though Enoch never died, we could still ascribe the epitaph to him that he walked with God.

I. What is meant by Enoch walking with God? I believe that Herbert C. Leupold answered this question best in his Exposition of Genesis. “Now the significant thing reported concerning him is that he ‘walked with God’ . . . ‘To walk about’= ‘to live.’ The particular preposition used. . . denotes ‘intimacy, fellowship’. . . . We are thus driven to take the expression, ‘to walk with God,’ figuratively, in the sense of inner communion, as living one’s life in such a way that in faith one remains uninterruptedly conscious of the’ nearness of the almighty God and so walks as the thought of that presence determines. Life was lived Lo please God, so far as this was humanly possible” (pp. 241-242).

There are others in Scripture who are said to have walked with God. “This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God” (Gen. 6:9). In what way did Noah walk with God? “Thus Noah did; according to all that God commanded him, so he did” (Gen. 6:22). Abraham also walked before God (Gen. 17:1; 24:40). How did he do this? When God told Abraham to leave his country and kindred, “Abram departed as the LORD had spoken to him” (Gen. 12:1-4). When God told him to offer his son Isaac, “Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son” (Gen. 22:1-3). These examples show us that basically walking with God means obeying his will in all things.

We also have the privilege of walking with God today. In what manner do we walk in order to walk with God? The New Testament tells us to walk by faith, not by sight (2 Cor. 5:7). We must walk by the Spirit (Gal. 5:16,25). We are commanded to walk in good works (Eph. 2:10). It is necessary for us to walk in love (Eph. 5:1-2). We ought to walk wisely, redeeming the time (Eph. 5:15-27). And we should walk in the light (1 Jn. 1:7). There has been a lot of discussion on this last point through the years, but a look at the other similar passages leads us to conclude necessarily that while walking in the light does not require sinless perfection, it does mean that we cannot continue in sin. Only when we live according to all the commandments of God can it be said that we are walking with God, and that includes repenting of our sins.

II. What were the circumstances in which Enoch walked with God? It is clear from the context that they were not favorable. Adam and Eve had already brought sin into the world (Gen. 3), and Cain had set the tone for the life-style of his descendants by his murder of Abel (Gen. 4). The world was becoming quite corrupt, even in Enoch’s day, because it was not long until we read that, “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5). Shortly after this, we are told that God was grieved that he had made man and determined to destroy man from the face of the earth by means of a flood. It would be a mistake to think that Enoch lived in a time when it was easy for him to walk with God.

True men of God have always been at their best in unfavorable situations. Joseph was sold into Egyptian slavery by his own brothers, had a master whose wife tried to seduce him, and was put into prison because he refused to yield. Yet he is cited as an example for our faith (Heb. 11:22). Moses had to put up with the hatred of the Egyptians, the stubbornness of Pharaoh, the rigors of the wilderness, the constant complaining of the Israelites, and opposition by some of his followers. Still, he is described as more humble than all other men who were on the earth (Num. 12:3). David was chased by King Saul who tried to kill him, suffered the rape of his daughter Tamar by his son Amnon, was driven out of Jerusalem by another son Absalom who tried to usurp the kingdom, and faced continual fighting among his assistants. However, through all this he was a man after God’s own heart (Acts 13:22). Consider also the courage of Daniel in Babylonian captivity and the steadfastness of Paul through all of his persecutions.

We also live in adverse circumstances. Peter called the people of his day “this perverse generation” (Acts 2:40). Paul referred to it as “a crooked and perverse generation” (Phil. 2:15). With rank atheism becoming more common, secular humanism taught in our schools, immorality rampant throughout the land, and all kinds of ungodliness portrayed in the media, can the people of our day be called any less? Even so, as those who are to be children of God, we cannot give in to the world and its ways by being conformed to it (Rom. 12:1-2). Rather, we must deny ungodliness and worldly lusts and live soberly, righteously, and godly in this present world (Tit. 2:11-12). This is the only way that we can hope to be “like a little candle, burning in the night” and walk with God in the midst of our current evil generation.

III. What were the results of Enoch’s walking with God? Our text says that he was not, for God took him. That is, he did not see death. “By faith, Enoch was translated so that he did not see death, ‘and was not found because God had translated him’; for before his translation he had this testimony that he pleased God” (Heb. 11:6). I remember hearing a preacher several years ago say that Enoch walked with God so long that finally they were closer to God’s place than to Enoch’s, so God just took Enoch home with him. In any event, there was something about Enoch’s character, his way of life among the people with whom he dwelt, that prompted God to do this. What a blessing it must have been not to have suffered the pain and agony associated with physical death!

Of course, all other human beings (beside Elijah) have died, and so must we unless the Lord comes first (Heb. 9:27). But great men of God, even though they knew that they must die, still looked forward to being with God. David knew that his first child by Bathsheba could not return to him after it died, but he also knew that he would go to be with it (2 Sam. 12:23). Because Jehovah was his shepherd, he expected to “dwell in the house of the LORD forever” (Psa. 23:6). Likewise the apostle Paul looked upon death as that time when he could depart from all the sorrows of this life and be with Christ, which he described as being far better (Phil. 1:23). He had lived in such a way that he was confident that “there is a crown of righteousness which the Lord, the righteous Judge, will give to me on that Day” (2 Tim. 4:6-8).

Furthermore, Paul said that this crown would be given “not to me only but also to all who have loved His appearing.” This same hope and expectation can be had by every Christian who walks with God. “Blessed is the man who endures temptation; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love Him” (Jas. 1:12). Jesus told the church at Smyrna, “Do not fear any of those thing which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life” (Rev. 2:10). I know that we, in spite of our sins, can walk with God and receive these promises because Old Testament worthies did, and disciples of Christ in the first century did too.

Conclusion

Yes, Enoch walked with God. When I was just a small child and heard sermons about Enoch’s walk with God, I always pictured a nice, grassy field on a bright, sunlit day, with two people, one a giant-sized person and the other a normal-sized individual, holding hands together and walking down a fence row. Of course, that is not what actually happened. From Hebrews 11 it is clear that for Enoch to walk with God meant that he lived his life in such a way as to please God. Are you walking with God? “Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God” (1 Thess. 4:1). As Christians, we must walk with God by following his revealed will in every aspect of our lives. And if you are not a Christian, you need to begin your walk with God by giving your life to Jesus in obedience to his word. Let us all strive to “walk with the Lord in the light of His word” as we “trust and obey.”

Guardian of Truth XXXII: 5, pp. 136-137
March 3, 1988

By Johnie Edwards

We continue to look at our theme, “And They Stood Every Man In His Place” which is taken from the story of Gideon’s defeat of the Midianites in Judges 7:21. In this article, let’s take a look at the place of elders in the church of Christ.

When The Elders A re Out Of Their Place

It is not the place of elders to do some things that elders often are found doing. And these doings have caused a lot of problems to arise among brethren in many places.

(1) It is not the place of elders to meddle in the affairs of other churches. Elders have enough to do when they do the work assigned them by the Lord. Peter told elders, “Feed the flock of God which is among you, taking the oversight thereof” (1 Pet. 5:2). The oversight of elders is limited to the “flock which is among” them. Elders must not try to oversee that which they have not been “made overseers” of (Acts 20:28). Elders reaching out for more power and oversight beyond that which the Lord gave them was the beginning of the formation of the Roman Catholic Church. Paul warned about such affairs as he talked with the Ephesian elders. “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). A church or its business cannot be overseen by another church or elders outside of that local church.

(2) Elders are out of place when they lord over God’s Heritage. Some elders are so set on having their own way or bust, even to the point of being obnoxious about it. The attitude that we are the elders and we don’t care what anyone else says or thinks is to display an attitude which is foreign to the Word of God. The Holy Spirit said, as he gave instructions to elders, “Neither as being lords over God’s heritage, but being ensamples to the flock” (1 Pet. 5:3). Bible elders realize that they do not know all there is to know and from time to time consult with good men in the church and will keep the church informed as to what they are trying to accomplish.

(3) No place for self-willed elders. There are elders who put their opinions above what God has already revealed in the Bible. I heard an elder say, “I don’t care what the Bible says, I have already made up my mind.” That’s being self-willedl One of the qualifications for elders is, “For a bishop must be blameless, as the steward of God; not self-willed” (Tit. 1:7). So far as the truth is concerned, elders learn just like the rest of us learn, by study. Humility would do elders who are self-willed a lot of good.

(4) Elders are not law makers. Elders are out of their place when they begin to make laws to bind on God’s people. The Bible teaches that “There is one lawgiver, who is able to save and to destroy” (Jas. 4:12), and that’s Christ! The will of Christ has already been revealed. Paul wrote the Galatians, “Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2).

The Place of Elders

Elders surely have their place and work in the Lord’s church as prescribed by the Lord. As members, we are admonished “to esteem them very highly in love for their work’s sake” (1 Thess. 5:13). It is the place of elders:

(1) To Rule. The apostle to the Hebrews said, “Obey them that have the rule over you, and submit yourselves” (Heb. 13:17). Elders are rulers in the local church. They are to “rule well” (1 Tim. 5:17) and to rule “with diligence” (Rom. 12-8). Where everybody rules there is no rule, and so God charged elders with the responsibility of ruling.

(2) To be Flock-feeders. The church is the flock of God and God ordained elders with the grave responsibility of feeding the flock. Remember that Peter said, “Feed the flock of God among you” (1 Pet. 5:2). Elders must be able to teach and see that others who teach keep the church on a good healthy, scriptural diet!

(3) Oversight is the place of elders. Some elders are too timid to take the oversight given them by the Lord. Paul admonished the Ephesian elders, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made your overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20,28). An elder first looks at himself as he undertakes the job of overseeing the local church. He then keeps abreast of the members (their unfaithfulness) as he tries to involve members in the work of the local church. Good elders are constantly looking over the church to find ways of encouraging the body to “grow in the grace and knowledge of the Lord” (2 Pet. 3:18).

(4) Elders are soul-watchers. Don’t get upset if the elders call to talk with you about the condition of your soul. They are but doing their job. I get upset when elders do not show interest concerning our souls! It is the place of elders to “watch for your souls, as they that must give account” (Heb. 13:17). Elders will give an accounting before God as to how they have handled this part of their office.

(5) It is the place of elders to be good example-setters. “Don’t do as we do, do as we say” will not work with elders. They are to set good examples before the church. Peter said that elders be “ensamples to the flock” (1 Pet. 5:3). An elder who is not faithful in attending the services of the church; is careless in his living; manifests bad habits; has a bad attitude; lacking in hospitality and the like is not setting a good example before the church.

As an elder, have you checked your place lately?

Guardian of Truth XXXII: 5, p. 140
March 3, 1988

By David A. Beck

Long ago, God told the children of Israel how to test the prophets; test their prophecies, whether they come to pass (Deut. 18:22). We should have no confidence in a prophet who cannot accurately prophecy. The penalty for uttering false prophecy was death (Deut. 18:20).

True prophets spoke by the inspiration of God (2 Pet. 1:21). Since “it is impossible for God to lie” (Heb. 6:18), we can know assuredly that any false prophet is not inspired of God.

We are warned repeatedly of false prophets in the New Testament. Jesus warned, in Matthew 7:15, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly are ravening wolves.” We are told in 1 John 4:1, “many false prophets are gone out into the world.” The purpose of this paper is to explore several prophecies made by self-proclaimed prophets during the nineteenth and twentieth centuries which have failed the test of time. Specifically, we will be dealing with prophecies by leaders of three major cults: Mormons, Seventh-day Adventists, and Jehovah’s Witnesses. By pointing out their failures, I hope to cast doubt on their credibility as spokesmen for God.

Joseph Smith

Joseph Smith, the founder of the Church of Jesus Christ of the Latter Day Saints, or Mormonism, b6gan his prophecy on September 21, 1823, when he received the first of many “revelations.”(1)

Smith’s prophecies were rife with contradictions and false statements. In the Book of Mormon the claim is made by Orson Pratt, one of the original twelve “Apostles” of the Mormon Church, that this book’ must be either true or false, and “if false, no one can possibly be saved and receive it.”(2) I intend to show; without a doubt, the falsehood of prophecies made by Joseph Smith and other “inspired” Mormon prophets.

Joseph Smith prophesied, on April 17, 1838, that David W. Patten should “settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even twelve including himself, to testify of my name and bear glad tidings unto all the world.”(3)

“Apostle” David Patten was killed in October, 1838, before he could fulfill the revelation about himself!”(4)

In May, 1843, Joseph Smith prophesied concerning Judge Stephen A. Douglas. He stated that unless the United States redress their “wrongs” against Mormons, they would be, ‘4utterly overthrown and wasted, and there will not be so much as a potsherd left.” Hie then predicted Douglas’ aspiration to the presidency of the United States and threatened “the weight of the hand of the Almighty upon you” if he ever turned his hand against Smith of the Latter Day Saints. The Mormons have interpreted the overwhelming defeat of Douglas in the 1859 presidential election, and Douglas’ death some six weeks later, as a fulfillment of this prophecy. What they really have done is interpret the political climate oi the day, the easily predicted entry of Douglas into national politics; as fulfillment of this prophecy, What about the rest of the prophecy? His the United States been utterly overthrown and wasted?(5)

Smith, like inany other self proclaimed prophets,. was an expert at reading the news of the day, and making an educated guess as to the eventual outcome. His Civil War prophecies bear this out. Although some of the events predicted did occur, much of the “prophecy” utterly failed. Modern Mormons make much of these prophecies, but old copies of Doctrines and-Covenants, which carried the full prophecy, have since been edited, to try to make the prophecy fit the events.(6) Predictions of famine, plagues, earthquakes; the involvement of Great Britain and “all Nations”; and the ultimate control of the United States by the “aborigines” [Indians/DAB], all as part of the Civil War, have all failed to come to pass.(7)

Many of the prophecies made by so-called “inspired” Mormon apostles and elders are bizarre. Such is the case noted by Barnett of O. E. Huntington, who claimed that the moon is inhabited, “by men and women the same as this earth, and that they live to a greater age than we do – that they live generally to an age of 1000 years.” He further claimed that this was told to him by Joseph Smith in 1837, and that Smith had predicted that he (Huntington) would someday preach to those inhabitants of the moon!(8)

Brigham Young, in his Journal of Discourses, July 24, 1870, makes that same claim. Hirum Smith, in April, 1843, made a further “inspired” claim that the promise of Jesus, “in My Father’s house are many mansions,” actually should have been rendered, “in My Father’s world are many world’s.” He further states, “I will goe (sic) and prepare (sic) a place for you, an(f (sic) then if there are meny (sic) worlds then there must be meny (sic) gods, for every Star (sic) that we see is a world and is inhabited the same as this world is peopled.”(9)

I believe we can safely state that these prophecies concerning the universe are false. Certainly, modern science fiction writers would not go so far as to claim that every “starworld” is inhabited “the same as this world is peopled.”

Brigham Young made several “scientific” claims which have proven to be false. For example, he claimed, “Gold and silver grow, and so does every other kind of metal, the same as the hair upon my head, or the wheat in the field; they do not grow as fast, but they are all the time composing or decomposing.” He made that claim in 1852. In 1856, he claimed that people “receive a greater proportion of nourishment from. . . the water you drink and the air you breathe . . . than from the food you consume. Many are not aware of this, for they are not apt to reflect how much longer they can live when deprived of food than they can when deprived of air.”)(10)

When “holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:21), they spoke truth. Whatever subject they touched upon, whether physics, astronomy, biology, or any other science, they spoke truth. Obviously, the Mormon prophets we have studied thus far can make no such claim.

In 1 Nephi 3:7 of the Book of Mormon, the statement is made, “for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.”(11) Maurice Barnett points out a contradiction between this passage, penned by Joseph Smith in 1830, and a statement made in Doctrine and Covenants, first issued in 1835. D and C 124:49 reads, “Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work under my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require no more at the hands of those sons of men, but to accept their offerings.”(12) Already under fire for failures in his revelations, Smith had to “doctor” his doctrines!(13)

The “gathering of the saints to Zion,” originally predicted by Smith in July, 1931, was one such attempted and failed work. Independence, Missouri, was designated as the place where the City of Zion, or New Jerusalem, was to be located. The Mormons were instructed to buy all the land in Jackson County, Missouri, that they possibly could.(14)

September 11, 1836, was the first date set by Smith for the “gathering.”(15) Later, in April, 1838, Smith predicted that the house of worship in Zion would be begun on July 4, 1838, and that it would take one year to build it.(16)

All predictions by Smith, Orson Pratt, Heber Kimball, and other “inspired” prophets definitely stated that the present generation would not pass away until Zion was established. On January 10, 1871, Orson Pratt flatly denied the Second Adventist claims of an early 20th century date for the establishment of the Kingdom, and stated that it would definitely occur before the end of the nineteenth century. That gathering was to be the beginning of a 1000 year reign of Christ.(17)

As late as 1945, Joseph Fielding Smith stated, “Over one hundred years have passed since the site of Zion was dedicated and the spot for the temple was chosen, and some members of the Church seem to be fearful lest the word of the Lord should fail . . . I firmly believe that there will be some of that generation who were living when this revelation was given who shall be living when this temple is reared. . . No matter what the correct interpretation may be, the fact remains that the City Zion, or New Jerusalem, will eventually be built in Jackson County, Missouri, and the temple of the Lord will also be constructed.”(18)

At this writing, neither the temple nor the city has been built; a definite prophetic failure. In 1851, “Apostle” Orson Pratt stated, “Now the doctrine of the gathering of the saints in the last days must be either false or true; if false, then J. Smith must be an impostor. It matters not how correct he may have been in all other points of his system, if this one point – the gathering – be false, he must be a deceiver. Why? Because he professes to have received this doctrine by direct revelation and commandment.”(19) I couldn’t have said it any better myself!

Mormon leaders often felt they were invincible. Brigham Young even boasted, “I have dared the world to produce as mean devils as we can; we can beat them at anything. We have the greatest and smoothest liars in the world, and the cunningest and most adroit thieves, and any other shade of character that you can mention . . . We can beat them, because we have men here that live in the light of the Lord.”(20)

Joseph Smith made many predictions concerning his own supposed invincibility. In August of 1843, he made one of many predictions concerning his power to “overcome his enemies.” He repeatedly challenged the world to try to kill him, and boasted of facing death and surviving. These predictions failed, too. On Wednesday, June 19, 1844, Smith claimed in the Nauvoo Neighbor, “as sure as there is a God in Israel, we shall ride triumphant over all oppression. ” Only a few days after this, he was dead; murdered with his brother, Hyrum, in the jail at Carthage, Illinois.(21)

The Mormons were prolific prophets. I have herein touched merely the hem of the garment as far as their speculations are concerned. They were certain, in their early days, that Zion would be set up, and Christ would return, before the end of the nineteenth century. Smith at least twice set the date as 1890. In February, 1835, Smith, “gave a revelation of some of the circumstances attending us while journeying to Zion – our trials, sufferings: and said God had not designed all this for nothing . . . it was the will of God that those who went to Zion . . . prune the vineyard for the last time, or the coming of the Lord, which was nigh – even fifty-six years should wind up the scene.”(22)

Again, in 1843, Smith predicted that if he lived to be eighty-five years old, he would see the face of the son of man.(23)

Smith claimed to have been promised he would live until Christ returned.(24) Even after Smith’s death, Orson Pratt, as well as others, predicted the second coming and descent of the Saviour with a shout as “at hand” or “in this century.”(25) These prophecies never came to pass.

Endnotes

1. The Book of Mormon, Copyright 1920, Heber J. Grant, Truste-in-Trust for Latter Day Prophets: the Church of Jesus Christ of the Latter Day Saints, Salt Lake City, Utah, p. 1.

2. Mormonism Against Itself, Copyright 1980, Maurice Barnett Printing Service, Cullman, Alabama, p. 1.

3. Doctrine and Covenants, Copyright 1974, Spencer W. Kimball, Trustee-in-Trust for the Church of Christ of the Latter Day Saints, Salt Lake City, Utah, p. 208.

4. Barnett, Mormonism, p. 210.

5. Ibid., p. 204.

6. Ibid., p. 175A-184.

7. Ibid.

8. Ibid., p. 245.

9. Ibid., p. 241.

10. Ibid., p. 249.

11. Book of Mormon, p. 5.

12. Barnett, Mormonism, p. 222.

13. Ibid., p. 211.

14. Doctrine and Covenants, p. 89.

15. Barnett, Mormonism, p. 162.

16. Doctrine and Covenants, pp. 209-120.

17. Barnett, Mormonism, p. 194.

18. Ibid., p. 172.

19. Ibid., p. 157.

20. Ibid., 248.

21. Ibid., pp. 197-200.

22. Ibid., p. 187.

23. Doctrine and Covenants, p. 238.

24. Ibid., p. 185.

25. Ibid., pp. 185, 193, 194.

Guardian of Truth XXXII: 5, pp. 142-143, 149
March 3, 1988