Covenants, part 12 - conclusion

Covenants did not originate in mortality.  Joseph Smith taught, “Everlasting covenant was made between three personages before the organization of this earth, and relates to their dispensation of things to men on the earth; these personages…are called God the first, the Creator; God the second, the Redeemer; and God the third, the witness or Testator.” (TPJS 190).  Gospel covenants had their origins before the foundation of the world. (D&C 124:40-41)

Prior to entering the Garden of Gethsemane, the Savior prayed for his disciples and for those that would believe on him “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).  How is it possible for us to be one with the Savior and with the Father?  It is only possible through His atonement and through our covenants.

 “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.” (AF3).  According to this Article of Faith, three things are necessary for our salvation:  the atonement, laws, and ordinances. 

Obedience to gospel laws is essential, but as Lehi points out we are all condemned by the law (2 Ne. 2:5) since we don’t keep it perfectly.  We need access to the Atonement.  Ordinances bridge the gap.  They are the means, which the Lord has established, for the blessings of the atonement to flow into our lives.  They are crucial.  We cannot be saved without them.  (John 3:5, Mark 16:16, 1 Pet. 3:21, 3 Ne. 11:33, D&C 84:74)  By keeping the covenants associated with ordinances the power of the Atonement becomes efficacious in our lives (D&C 84:20-21).

Most gospel ordinances contain several elements, including: 1) the making of a covenant with associated blessings and cursings; 2) some external physical action, which can be witnessed or recorded as testimony to the covenant entered into; and 3) symbolic teaching(s) in many cases pointing to or enacting future events with respect to our salvation (e.g. baptism points to our eventual death, burial, and resurrection, temple ordinances point towards receiving robes of righteousness, crowns of glory and garments of salvation (D&C 109:76,80)).

“Can we not be saved without going through all those ordinances?  I would answer, No, not the fullness of salvation” (TPJS 331).

“Being born again, comes by the Spirit of God through ordinances.” (HC 3:392)

“All men who become heirs of God and joint heirs with Jesus Christ will have to receive the fullness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory.” (TPJS 309, emphasis added)

“If a man gets a fullness of the priesthood of God he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord.” (TPJS 308, emphasis added)

Joseph taught that “there are three grand orders of priesthood” (TPJS 322), Aaronic or Levetical, Melchizedek, and Patriarchal.  Speaking of Patriarchal priesthood, he stated “Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood.” (TPJS 323)

"He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers." (TPJS 321, emphasis added).  Here Joseph ties covenants and priesthood together (see D&C 2).

By entering into and honestly striving to keep our covenants we offer up our sacrifice of a broken heart and contrite spirit.  This in turn provides access to His grace, which answers the ends of the law in our behalf.  “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.”  (2 Ne. 2:6-7)

Historic Christianity has gotten this wrong.  The word ‘Testament’ could also be translated as ‘Covenant’.  Many have supposed that the ‘Old Covenant’ of works and justice and the law of Moses was replaced by the ‘New Covenant’ of salvation by grace.  By taking this concept too far, the creeds of Christianity have become abominable in Christ’s sight. (JSH 1:19)  While it is overwhelmingly true that we are saved by grace (2 Ne. 25:23), and that Christ’s grace can shield us from full exposure to the law (Romans 6:14, Romans 10:4, Gal. 2:16, Gal. 3:13, James 2:10), such grace does not remove our covenant responsibility.

Contrary to the notion that the strict ten commandments and law of Moses were replaced by an easier way, Christ actually raised the bar higher.  Those who believe otherwise do not understand his sermon on the mount.  The battle was taken from merely controlling one’s actions to mastering one’s heart, thoughts, and emotions.  Rather than simply refraining from killing, disciples are to forsake anger. (3 Ne. 12:21-22)  Not only is adultery (fornication) forbidden but so are lustful thoughts (3 Ne. 12:27-29).  Those wronged are not to seek justice or an “eye for an eye” but are to forgive and to turn the other cheek.  We are to return good for evil and to love our enemies. (3 Ne. 12:39-44).  Such was the character of the Savior.  Such are the demands of his ‘New Covenant’.

Our best efforts and sacrifices in keeping our covenants pale in comparison with his grace and with what the Lord offers in return.  As Isaiah poetically put it our righteousness is as filthy rags (Isaiah 64:6).  Or in King Benjamin’s words we are unprofitable servants (Mosiah 2:21).

Two things give us great hope:  1) The Lord always keeps his covenants.  There is probably nothing he takes more seriously.  And 2) He remembers us in mercy as we walk uprightly before him (D&C 109:1). 

In conclusion, let us consider the story of Jonah as a type for each of us.   Through disobedience and casualness towards his covenants, Jonah finds himself in the belly of hell.  (I can’t imagine much worse than being in the stinking belly of a whale).  He testified that “the waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head” (Jon. 2:5).  What a poetic description of the degree of trouble, difficulty or trials we find ourselves in at times.

In the midst of this despair, Jonah remembers the temple!  He states “I am cast out of thy sight; yet I will look again toward thy holy temple.” (Jonah 2:4)  What a great example!  In the midst of his trouble, Jonah remembers the temple.  Jonah testifies, “Out of the belly of hell cried I, and thou heardest my voice…When my soul fainted within me I remembered the Lord: and my prayer came in unto thee, into thine holy temple.” (Jonah 2:2,7) 

He concludes, “I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed.  Salvation is of the Lord.” (Jonah 2:9, emphasis added)

May we, like Jonah, call upon the Lord even if we find ourselves in the belly of hell.  May we remember the temple in our hour of distress or temptation.  May we too pay that which we have vowed.  May we keep our covenants.

In the sacred name of Jesus Christ, Amen.