The Gospel Older than the Law

From the time of the exodus from Egypt until the advent of Jesus Christ the Israelites were subject to the laws given to Moses. The belief is held by many that when the Savior supplanted these laws with the Gospel it was the first appearance among men of that great plan of salvation. The Gospel is much older than the law of Moses; it existed before the foundation of the world. Its principles are eternal, and were made known to the spirits of men in that antemortal day when Jesus Christ was chosen to be the “Lamb slain from the foundation of the world.” All necessary preparations were made in the spirit life for the peopling of this earth in a mortal existence. It was there decided that Adam should come to this earth and stand as the progenitor of the race.

The Fall of Man and His Redemption

That Adam and his posterity might gain the experience that can only be obtained in mortality, it was necessary that he should break the law by which he was governed in the Garden of Eden, and thereby subject himself and his posterity to death. To gain an exaltation man must have experience and must exercise his free will. Then, knowing both good and evil, by obeying the will of the Father he will receive a reward for the good deeds done while in the flesh. The fall of man brought temptation, sin and death. It was therefore essential that a Redeemer be provided through whose atonement for the fall, all men, without regard to their belief, race, or color, are entitled to come forth in the resurrection of the dead, to be judged according to their works. “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:21–22).

Individual Salvation Taught to Adam

Individual salvation requires that a man must repent and accept the fulness of the Gospel if he would be exalted in the kingdom of God. This plan of salvation was taught to Adam after his expulsion from the Garden of Eden. He was baptized in water for the remission of his sins, in the name of the only Begotten of the Father, and received the Holy Ghost. He and his wife, Eve, were commanded to teach their children the Gospel, that they also “might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory” (Moses ch. 6).

In obedience to this commandment Adam and Eve made all these things known to their sons and daughters. Thus the Gospel was taught in the beginning and was declared from generation to generation. Adam received the Holy Priesthood, which was also conferred upon the patriarchs who followed after him. They were “preachers of righteousness, and spake and prophesied, and called upon all men, everywhere, to repent, and faith was taught unto the children of men” (Moses 6:22).

The Gospel Rejected in Days of Noah

In the days of Noah the Gospel was universally rejected, save by Noah and his immediate family—in all eight souls. Noah had labored diligently and long to bring mankind to repentance, but without avail, “for all flesh had corrupted his way upon the earth” (Moses 8:29). After the destruction of the wicked in the flood, the Gospel continued to be taught by Noah and the later patriarchs, but quite generally it was not received. Melchizedek, king of Salem, through his faithfulness, became a great high priest, and the people of the Church in his day honored him by calling the “Holy Priesthood after the order of the Son of God,” by his name, “out of respect or reverence to the name of the Supreme Being” (D. &C. 107:4). From Melchizedek, Abraham received the Priesthood, and to Melchizedek, as the properly authorized servant of the Lord, Abraham paid tithes of all he possessed (Gen. 14:20).

The Covenant with Abraham

Unto Abraham also was the Gospel preached and the Lord made covenant with him that through him and his posterity should all nations of the earth be blessed (Gen. 22:18). This same Gospel was also declared to the children of Israel in its simple truth; but they proved unworthy to receive it in its fulness, due to their long sojourn in Egypt, where they had partaken of the customs, traditions and theology of the Egyptians, and therefore “the word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:2). The Lord endeavored to establish the fulness of his Gospel and authority among them, which Moses plainly taught, and he sought to sanctify the 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 fulness of his glory” (D. &C. 84:23–24).

The Higher Priesthood and the Carnal Law

It became necessary, therefore, for the Lord to take Moses and the Higher Priesthood out of their midst, but the Lesser Priesthood, which holds the keys of the ministering of angels and the preparatory Gospel—faith, repentance and baptism for the remission of sins—he permitted to remain. To this he added the carnal law, known as the law of Moses, which was added, so Paul informs us, as a schoolmaster to prepare them to receive the fulness of the Gospel when restored by Jesus Christ.

The Israelites, from the time they entered the promised land to the coming of the Son of God, were living under the law of Moses, which laid upon them severe and exacting restrictions because of their refusal to receive the fulness of the Gospel when it was offered in the wilderness. When the Savior came, it was to complete and fulfil the ends of this law, of which he said not one jot or title should pass until all was fulfilled.

Dispensation of the Meridian of Time

In the Dispensation of the Meridian of Time, when the Savior ministered among the Jews, he restored the Gospel with the Higher Priesthood. He called and ordained Twelve Apostles and gave them power, before his ascension into heaven, to complete the church organization, and commissioned them to carry the message of divine salvation into all the world. In restoring that which had been taken away, he annulled the carnal law, which had been added in the place of the higher law, for it had filled the measure of its creation.

Commission of the Apostles

Under the commission Jesus gave the apostles to carry the Gospel message into all the world and preach it to every creature, they commenced their active ministry on the day of Pentecost, preaching in power to the convincing of many souls. As the work of the ministry grew, and the assistance of other laborers was required to carry on the work, men were divinely called and ordained to specific offices in the Church. The Lord, himself, had called and ordained, besides the twelve, seventies, and sent them forth throughout Judea bearing the message of truth. When they returned from that missionary journey it was with much rejoicing because even the devils were subject unto them. What other officers the Lord ordained and set apart, the scriptures do not reveal. That the Twelve Apostles were empowered to set in order all things pertaining to the Church, is, nevertheless, beyond dispute. We learn that under their direction and ministry, as branches were formed and the work of the ministry required it, high priests, evangelists, patriarchs, elders, bishops, deacons, priests, pastors and teachers were called into the service of the Church. The organization was in this manner effected during the days of the apostles. The Church was also blessed with the divine gifts and blessings of the Spirit of the Lord in those early days, just as it was during the Savior’s ministry. There were in the Church many prophets who uttered, by the gift of the Holy Ghost, many remarkable predictions.

Essential Offices in the Church

All of these offices in the Church, are essential to the advancement of the members and cannot be discarded with impunity. Paul said, the Lord “gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ.” These were not merely to remain in the Church during the formative period, or for a brief season in order to start the work, and then to be replaced by other officers of another kind. Men were ordained to these callings “for the edifying of the body of Christ, till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:12–13). Evidently, then, as long as there is imperfection in the Church among the members, in doctrine, knowledge, or love, they fall short of “the stature of the fulness of Christ.”

These officers are all needed and cannot justly be removed, for the Lord never so intended. The writer of the epistle to the Ephesians also further compares all these officers to the various parts of the human body and says: “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” This same apostle also likens the spiritual gifts to the physical body, declaring each to be essential in the Church, just as the parts of the body are each necessary and one part cannot say to another, “I have no need of you,” for all are necessary that all men may “profit withal.”