(Scripture Reading Exercise.)

FROM MOSES TO THE MERIDIAN DISPENSATION.

NOTES.

1. There Arose Not a Prophet Since: In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character, official dignity, as well as knowledge of God's will and opportunities of announcing it. (Commentary—Jameson-Fausset-Brown.)

2. The Lord Thy God Will Raise up Unto Thee a Prophet: "The insertion of this promise, in connection with the preceding prohibition, (not to harken to soothsayers, verse 9-14) might warrant the application which some make of it, to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, 'There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely-appointed prophets, for judging of whose credentials a sure criterion is given.' (vs. 20-22). But the prophet here promised was preeminently the Messiah, for He alone was 'like unto Moses (see on ch. 34. 10) in his mediatorial character; in the peculiar excellence of his ministry; in the number, variety, and magnitude of his miracles; in his close and familiar communion with God; and in his being the author of a new dispensation of religion.' This prediction was fulfilled 1500 years afterwards, and was expressly applied to Jesus Christ by Peter (Acts 3, 22, 23), and by Stephen (Acts 7, 37)." (Commentary—as above.)

3. The Gospel Plus the Law: After making the statement that the Gospel was preached to Abraham, Paul asks the question, "Wherefore then serveth the law?" That is, if the Gospel was preached to Abraham how came the law of Moses into existence: why was it given to ancient Israel and binding on them? To which the apostle replies:

"It was added because of transgression, till the seed should come to whom the promise was made. * * * * * Wherefore the law was our school master to bring us unto Christ, that we might be justified by faith."

The matter is still more plainly set forth in the Doctrine and Covenants. In speaking of the priesthood and the ordinances belonging thereto—through which ordinances "the power of godliness is manifest; and without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; for without this"—that is without the priesthood and its ordinances—"no man can see the face of God, even the Father, and live" (Doc. & Cov. Sec. lxxxiv:20, 21, 22.)—the Lord says: "Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts, and could not endure his presence; therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. Therefore he took Moses out of their midst, and the holy priesthood also; And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory Gospel; Which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John." (Doc. & Cov. Sec. lxxxiv:23-27.)

The above is confirmed by the Jewish scriptures also; for it is written in the concluding chapter of Deuteronomy—

"There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.

"In all the signs and the wonders, which the Lord sent him to do in the land of Egypt." (Deut. xxiv:10-12.)

Of the things we have spoken respecting the Gospel being presented to ancient Israel, this is the sum: the Lord gave them the Gospel, but because they would not observe its sacred requirements, he took it, that is in its fullness, from among them, and also the higher or Melchizedek Priesthood; but left with them the lesser or Aaronic Priesthood; which holds "the key of the ministering of angels and the preparatory Gospel" (see above), "to minister in outward ordinances, the letter of the Gospel—the baptism of repentance for the remission of sins," (Doc. & Cov. Sec. cvii, 20.) and to the part of the Gospel which remained, viz., faith in God, repentance and baptism for the remission of sins, was added the law of carnal commandments, which was to educate Israel for the fullness of the Gospel when Messiah should come with it. (The Gospel, pp. 233, 234, 235.)

4. Gospel Rites Among the Jews: In addition to the evidence supplied by the Scriptures in the above argumentative note, in the Article on baptism in Smith's Dictionary of the Bible, it is said:

"There is an universal agreement among later Jewish writers that all the Israelites were brought into covenant with God by circumcision, baptism, and sacrifice, and that the same ceremonies were necessary in admitting proselytes. Thus Malmonides (Issure Biah, cap. 13); "Israel was admitted into covenant by three things, namely, by circumcision, baptism, and sacrifice. Circumcision was in Egypt, as it is said, 'None uncircumcised shall eat of the passover.' Baptism was in the wilderness before the giving of the Law, as it is said, 'Thou shalt sanctify them today and to-morrow, and let them wash their garments.'" And he adds, "So, whenever a Gentile desires to enter into the covenant of Israel, and place himself under the wings of the Divine Majesty, and take the yoke of the Law upon him, he must be circumcised, and baptized and bring a sacrifice; or if it be a woman, she must be baptized and bring a sacrifice." The same is abundantly testified by earlier writers, as by the Jerusalem and Babylonian Talmud, although no reference to this custom can be found in Philo, Josephus, or the Targum of Onkelos. Its earliest mention appears to be in the Targum of Jonathan on Ex. xii. 44. "Thou shalt circumcise him and baptize him." It should be added, that men, women, and children, were all baptized, and either two or three witnesses were required to be present. Some modern writers—Lardner, Ernesti, De Wette, Meyer, Paulus, and others—have doubted or denied that this baptism of proselytes had been in use among the Jews from times so early as those of the Gospel; but it is highly improbable that, after the rise of Christianity, the Jews should have adopted a rite so distinctively Christian as baptism had then become." (Smith's Bible Dictionary, Art. "Baptism," Vol. I, p. 233, 234.)

In addition to the evidence cited in Smith's Dictionary, we may add as a convincing fact that before the advent of Jesus as a religious teacher, John the Baptist came to Israel crying repentance, and both teaching and administering baptism for the remission of sins. (See Matt, iii; Mark i; Luke iii; John i.) Which established the fact that this Gospel rite of baptism, was a well established institution among the Jews under the law of Moses and existed in connection with those ceremonies and sacrifices which figured forth the redemption to be wrought out by the Christ. Jesus also bears witness to the same effect in his conversation with Nicodemus, [John iii] where he teaches to that worthy man the mysteries of the second birth, saying that, "except a man be born of water [i. e. baptized] and of the Spirit, he cannot enter into the kingdom of God." And when Nicodemus could not Comprehend this doctrine "Jesus answered and said unto him. Art thou a Master of Israel and knowest not these things?" Clearly proving that Jesus was not advancing any new doctrine, but referring to the 'well established Gospel doctrine in Israel.

5. The Book of Mormon Testimony: The Book of Mormon bears most important testimony upon the subject of the Mosaic rites and ceremonies figuring forth the atonement to be made by Messiah and of the existence of the knowledge both of the coming and the mission of that Messiah. Also a knowledge that the law of Moses was of no efficiency in securing salvation for man only as it was associated with, and finally would be completed in, the coming and atonement of the Christ.

The late President John Taylor in his work "Mediation and Atonement," has grouped in small compass the facts that are set forth in the Book of Mormon, bearing on this subject as follows:

"From the Bible we turn to the Book of Mormon wih a view to discover to what extent the law of sacrifice, as a type of the offering up of the promised of Israel which God planted on this continent. In perusing the pages of this sacred record, we shall find several important facts and ideas, in connection with this subject, presented very prominently by the ancient Nephite historians: among them—

First, that the law of Moses, with all its rites, ordinances and sacrifices was strictly observed by the faithful Nephites from the time of their arrival on the promised land until it was fulfilled in Christ, and by his command ceased to be observed.

Second, that when the Nephites brought any of the Lamanites to the knowledge and worship of the true God, they taught them to observe this law.

Third, that those who apostatized from the Nephites, as a general thing, ceased to observe this law.

Fourth, that the true import of the law of Moses, and of its ceremonies and sacrifices, as typical of the atonement yet to be made by our Lord and Savior was thoroughly taught by the Priesthood among that people and very generally understood by them.

Fifth, that associated with the observance of this law, there were continued admonitions given that salvation was in Christ and not in the law, which was but the shadow and type of that of which he was the prototype and reality.

Sixth, that temples were erected of the same pattern as that of Solomon at Jerusalem, evidently for the reason that they were to be used for the same purposes.

Seventh, that the Gospel was preached in connection with the law, and churches were established and organized according to the Gospel requirements, and that the higher Priesthood, although not fully organized in all its parts, ministered to the Nephites as well as the lesser.

Eighth, it appears indubitable from the two records, the Bible and the Book of Mormon, that the intent and true meaning of the law of Moses, of its sacrifices, etc., were far better understood and comprehended by the Nephites than by the Jews. But in this connection, it must not be forgotten, that a great many most plain and precious things as the Book of Mormon states, have been taken from the Bible, through the ignorance of uninspired translators or the design and cunning of wicked men."

The above are the opening paragraphs of chapter XIV of President Taylor's work. The remainder of the chapter is devoted to elaborate quotations from the Book of Mormon bearing out the several propositions in the above quotation. One admirable passage bearing upon the subject, argumentative, too, in its nature, is not quoted by President Taylor, and I herewith supply it. It is from the Nephite prophet Alma's instruction to his son Corianton:

"And now, my son, I would say somewhat unto you concerning the coming of Christ. Behold I say, that he cometh to declare glad tidings of salvation unto his people. And now my son, this was the ministry unto which you were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming. * * * Behold, you marvel why these things should be known so long beforehand. Behold, I say unto you, Is not a soul as precious unto God, as a soul will be at the time of his coming? Is it not as necessary that the plan of redemption should be made known unto this people, as well as unto their children? Is it not as easy at this time, for the Lord to send his angel to declare these glad tidings unto us, as unto our children; or as after the time of his coming?" (Alma ch. 39:15-19.)