A Fullness of His Word
"...all thy words will I justify..." - Moses 6:34
What the Fullness is
From time to time throughout the history of the earth, men have lived to whom God has given the fullness of the priesthood. One such man was Enoch. To him God said,
Behold my Spirit is upon you, wherefore all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course; and thou shalt abide in me, and I in you; therefore walk with me. (Moses 6:34)
In God's word to Enoch, we can dispel several common misconceptions about the fullness. First, God does not give his power to men with no strings attached. It is not a delegation of his power. Instead, as we see above, the qualification for this blessing is that his Spirit (his word, his light, his truth) are upon Enoch. Enoch has absorbed the words of God to such a degree that his words are like unto God's. For that reason, God is able to announce that creation will respond to Enoch as it responds to God. As God dwells in Enoch through the dispensation of his word to Enoch's soul, Enoch dwells in God through the same mechanism. Both personages are tied to each other through the word of God, which they both have absorbed into themselves and heeded to the point of it being the sole actuating force of them both.
God gives us another example of the requirement for the recipient to have sought, obtained, and absorbed the word of God into his very being in the person of Nephi, son of Helaman. He tells Nephi, "all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will."1 As with Enoch, God indicates that Nephi has obtained and absorbed enough of God's word that his personality and character have come to be like Christ's. Therefore, he will not ask for that which is contrary to the nature and will of God. Even when God gives his word to someone conveying the fullness of the priesthood, there is no blank check of authority transmitted. We see this over and over again with characters to whom God gives a fullness: they still pray and ask God what to do.
O Lord, thou didst hearken unto my words when I said, Let there be a famine, that the pestilence of the sword might cease; and I know that thou wilt, even at this time, hearken unto my words, for thou saidst that: If this people repent I will spare them. (Helaman 11:14)
They are still subject to his will. Not by force, but because they choose to be. Their power is not autonomous. It is always derived from God through his word, and is always subject to his word and his law.
We may wonder how to obtain this blessing. Jesus taught us how. He said that all who consistently seek and heed his word will also attain the character of God and will be given the fullness. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."2 This pattern is further explained in D&C 84:
And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life. For you shall live by every word that proceedeth forth from the mouth of God. For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ. And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit. And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father. And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. (D&C 84:43-48)
This description invites us to continually seek and heed the word of God, which is the voice of the Spirit, which is light and truth. All those who do this come to Christ and the Father. This is the process by which the fullness is received.
What the Fullness is Not
The fullness is not an object that can be received, wielded according to the desires of the recipient, and passed to whoever the recipient desires. The only way the fullness can be received is through seeking, obtaining, and heeding the words of God until they become a part of you sufficient to change your very nature. No man can force you to attain the character of God. Not even God will force you to do that. Only the individual has the power to create the environment for this heavenly experience to occur. It is not externally governed. It is an internal process that is punctuated by recognition from heaven via a special dispensation of God's word.
Covenants as Dispensations of God's Word
Covenants are nothing more nor less than God giving promises-his word-to men. God's promise to Nephi and to Enoch were covenants with them. We find no one in scripture-not one individual-who exercised the powers God gave to Enoch without them first having the same experience with God that Enoch had.
Joseph said,
You, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants before the flood; that you cannot found your hopes of salvation upon the obedience of the children of Israel when journeying in the wilderness, nor can you expect that the blessings which the apostles pronounced upon the churches of Christ eighteen hundred years ago, were intended for you. Again, if others' blessings are not your blessings, others' curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works. (TPJS, p. 12)
Because we cannot dictate the words of God, we cannot initiate a covenant. We can, however, respond to God's invitation to live a certain way, and by so doing come to the point where he makes a covenant with us by declaring his word to us.
God restored the priesthood through Joseph Smith. He did so in two ways: first, he restored to Joseph the authority to ordain to the lower and higher priesthoods. These priesthoods authorize the bearer to organize churches, baptize, etc, but they do not automatically bring you back into the presence of God. For this reason, the second more important restoration of the priesthood through Joseph was the restoration of the knowledge of the covenants God has made with his children. Consider that every account we have of the fullness of the priesthood being conferred from God occurs in scriptures restored by (in the case of the Pearl of Great Price and the Bible translation) or delivered through (in the case of the D&C) Joseph Smith. These covenants are exceedingly important. They are what differentiate our church from the greater restoration movement that was pervasive in Joseph's day.
The Campbellite Christianity of 1830 Kirtland sought to restore the New Testament doctrines of faith, repentance, and baptism. When Joseph arrived, he offered something different. Joseph was not restoring the New Testament church-his mission was to restore the covenant of God with Israel, which covenant was not that a certain genealogical lineage had hope for eternal life, but that God would make a covenant of eternal life with all those who obtained and lived by God's word to them. As God said, "I am the Lord thy God; and I give unto you this commandment-that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord."3 Interestingly, the Campbellites did not believe that the Holy Ghost was an essential element of salvation. However, it is impossible to receive revelation-and thus covenants-by any other means.
Covenants God Restored Through Joseph
Through Joseph's instrumentality, God restored to us a knowledge of the many covenants he has made with the fathers-those saved beings who sought for and obtained promises on our behalf.
With Noah, God covenanted that Zion would come again as soon as men kept his commandments:
And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant, which I made unto thy father Enoch; that, when men should keep all my commandments, Zion should again come on the earth, the city of Enoch which I have caught up unto myself. And this is mine everlasting covenant, that when thy posterity shall embrace the truth, and look upward, then shall Zion look downward, and all the heavens shall shake with gladness, and the earth shall tremble with joy; And the general assembly of the church of the firstborn shall come down out of heaven, and possess the earth, and shall have place until the end come. And this is mine everlasting covenant, which I made with thy father Enoch. And the bow shall be in the cloud, and I will establish my covenant unto thee, which I have made between me and thee, for every living creature of all flesh that shall be upon the earth. And God said unto Noah, This is the token of the covenant which I have established between me and thee; for all flesh that shall be upon the earth. (JST Genesis 9:21-25)
To Joseph of Egypt, God promised that he would raise up a righteous branch from his loins and that Moses would deliver that branch both in the former day and (by another figure like Moses) in the latter day:
And Joseph said unto his brethren, I die, and go unto my fathers; and I go down to my grave with joy. The God of my father Jacob be with you, to deliver you out of affiiction in the days of your bondage; for the Lord hath visited me, and I have obtained a promise of the Lord, that out of the fruit of my loins, the Lord God will raise up a righteous branch out of my loins; and unto thee, whom my father Jacob hath named Israel, a prophet; (not the Messiah who is called Shilo;) and this prophet shall deliver my people out of Egypt in the days of thy bondage. (JST Gen 50:24)
Through Joseph Smith, we are told of the promise God made to Melchizedek that would apply equally to all who received a fullness of the priesthood, showing not only the manner in which it is received, but the powers conveyed upon receipt:
And Melchizedek lifted up his voice and blessed Abram. Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course; To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world. And men having this faith, coming up unto this order of God, were translated and taken up into heaven. And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace. And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world; And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire. And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the King of peace. And he lifted up his voice, and he blessed Abram, being the high priest, and the keeper of the storehouse of God; Him whom God had appointed to receive tithes for the poor. Wherefore, Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need. And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him. (JST Gen 14:25-40)
We learn, through Joseph, of the covenant God made with Abraham promising him posterity and priesthood:
For I am the Lord thy God; I dwell in heaven; the earth is my footstool; I stretch my hand over the sea, and it obeys my voice; I cause the wind and the fire to be my chariot; I say to the mountains-Depart hence-and behold, they are taken away by a whirlwind, in an instant, suddenly. My name is Jehovah, and I know the end from the beginning; therefore my hand shall be over thee. And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations; And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal. (Abraham 2:8-11)
In the Book of Mormon, translated by Joseph, we find many of God's promises to the seed of Lehi. Truly Joseph was an instrument for restoring God's covenants.
Covenant Validity through Obedience
Our status as a covenant people is a lot more tenuous than we would like to believe. Paul taught plainly that status as children of the covenant God made with Abraham means that we have exercised faith in Jesus: we have obtained the word of Christ and we have lived the word of Christ.
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. (Galatians 3:14, 26-29)
Nephi stresses this same teaching: covenant status is available to all who will repent:
For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel. (2 Nephi 30:2)
And again:
Hearken, O ye Gentiles, and hear the words of Jesus Christ, the Son of the living God, which he hath commanded me that I should speak concerning you, for, behold he commandeth me that I should write, saying: Turn, all ye Gentiles, from your wicked ways; and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people who are of the house of Israel. (3 Nephi 30:1-2)
Over and over we are taught how straightforward the process of becoming Israel is. However, we are also taught plainly that we can choose to reject our opportunity to become a covenant people. Paul tried to convince the Hebrews that their covenant status was not guaranteed to continue despite their wickedness. He said,
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? (Romans 11:1-24)
Paul taught that it was the root (the covenant connection to God through his word) that empowered the blessings of the people, not the branch (the people themselves). Paul's discourse conveys the same ideas as Jacob 5, which describes the constant process of tying in people to covenant blessings, and removing people from those blessings because of their failure to engender the works of righteousness despite the opportunity for a connection with heaven.
Behold, I say unto you, that the house of Israel was compared unto an olive tree, by the Spirit of the Lord which was in our father; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel? And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall have dwindled in unbelief, yea, for the space of many years, and many generations after the Messiah shall be manifested in body unto the children of men, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed-And at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day will they not rejoice and give praise unto their everlasting God, their rock and their salvation? Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? Behold, I say unto you, Yea; they shall be remembered again among the house of Israel; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree. And this is what our father meaneth; and he meaneth that it will not come to pass until after they are scattered by the Gentiles; and he meaneth that it shall come by way of the Gentiles, that the Lord may show his power unto the Gentiles, for the very cause that he shall be rejected of the Jews, or of the house of Israel. (1 Nephi 15:12-17)
In our day, we choose whether we will accept the words of God, and allow ourselves to thus be grafted into the true vine, and bear choice fruit, or whether we will cut ourselves off from the true vine by stifling or refusing God's word.