and treat Him in accordance with the revelation which the scriptures make of Him (John 1:12; 2:23), etc."--Smith's Comprehensive Dictionary of the Bible, article "Name." 2. Jesus Christ, the God of Israel.--"That Jesus Christ was the same Being who called Abraham from his native country, who led Israel out of the land of Egypt with mighty miracles and wonders, who made known to them His law amid the thunderings of Sinai, who delivered them from their enemies, who chastened them for their disobedience, who inspired their prophets, and whose glory filled Solomon's temple, is evident from all the inspired writings, and in none more so than in the Bible. "His lamentation over Jerusalem evidences that, in His humanity, He had not forgotten His former exalted position: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together ... and ye would not!' (Matt. 23:37). It was this Creator of the world, this mighty Ruler, this Controller of the destinies of the human family, who, in His last moments, cried out in the agony of His soul, 'My God, my God, why hast thou forsaken me?'" (Mark 15:34.)--From Compendium of the Doctrines of the Gospel, by Franklin D. Richards and James A. Little. 3. "Jehovah" a Name Not Uttered by the Jews.--Long prior to the time of Christ, certain schools among the Jews, ever intent on the observance of the letter of the law, though not without disregard of its spirit, had taught that the mere utterance of the name of God was blasphemous, and that the sin of so doing constituted a capital offense. This extreme conception arose from the accepted though uninspired interpretation of Lev. 24:16, "And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death." We take the following from Smith's Comprehensive Dictionary of the Bible, article "Jehovah": "The true pronunciation of this name, [Yehovah] by which God was known to the Hebrews, has been entirely lost, the Jews themselves scrupulously avoiding every mention of it, and substituting in its stead one or other of the words with whose proper vowel-points it may happen to be written [Adonai, Lord, or Elohim, God].... According to Jewish tradition it was pronounced but once a year by the high priest on the day of atonement when he entered the Holy of Holies; but on this point there is some doubt."[Pg 42] FOOTNOTES: [67] See "God and the Godhead," in the author's "Articles of Faith," lecture ii. [68] Gen. 1:26; and 3:22. [69] P. of G.P., Moses 2:26; and 4:28. [70] P. of G.P., Abraham, chaps. 4 and 5. [71] See page 10; John 1:1; and P. of G.P., Moses 1:32. [72] Heb. 1:1, 2; see also 1 Cor. 8:6. [73] Colos. 1:16, 17. [74] John 1:1-3. [75] B. of M., Helaman 14:12; see also Mosiah 3:8; 4:2: Alma 11:39. [76] B. of M., 3 Nephi 9:15. [77] B. of M., 3 Nephi 15:4, 5. [78] Doc. and Cov. 45:1. [79] Doc. and Cov. 14:9; see also 29:1, 31; 76:24. 24 [80] Exo. 20:7; Lev. 19:12; Deut. 5:11. [81] Note 1, end of chapter. [82] Matt. 1:21; see also verses 23, 25; Luke 1:31. [83] John 1:41; 4:25. [84] Luke 1:31; 2:21; Matt. 1:21, 25; see also verse 23 and compare Isa. 7:14; Luke 2:11. See further P. of G.P., Moses 6:51, 57; 7:20; 8:24. B. of M., 1 Nephi 10:4; 2 Nephi 10:3; Mosiah 3:8. [85] The name appears thus in Gen. 2:5; see also Exo. 6:2-4; and read for comparison Gen. 17:1; 35:11. [86] Exo. 3:13, 14; compare with respect to the fact of eternal duration expressed in this name, Isa. 44:6; John 8:58; Colos. 1:17; Heb. 13:8; Rev. 1:4; see also P. of G.P., Moses 1:3 and the references there given. [87] Exo. 6:2, 3. Note 2, end of chapter. [88] Rev. 1:11, 17; 2:8; 22:13; compare Isa. 41:4; 44:6; 48:12. [89] John 8:58. [90] Lev. 24:16. Note 3, end of chapter. [91] Isa. 6:8-11; and compare John 12:40, 41. [92] Zech. 12:10; compare John 19:37. [93] The singular, "Eloah," appears only in poetic usage. [94] B. of M., 3 Nephi 11:13, 14; also 1 Nephi 17:40 and observe from verse 30 that the Redeemer is here spoken of as the God who delivered Israel. See further Mosiah 7:19. Chapter 39 herein. [95] P. of G.P., Moses 1:6, 31-33; 2:1; 4:2, 3; 6:57; compare 7:35, 39, 47, 53-59; 8:16, 19, 23, 24; Abraham 3:22-28. See chapter 5 herein. [96] Matt. 3:17; also Mark 1:11; Luke 3:22. [97] Matt. 17:5; Luke 9:35. [98] John 12:28. [99] B. of M., 3 Nephi 11:7. [100] P. of G.P. Joseph Smith 2:17. CHAPTER 5. EARTHLY ADVENT OF THE CHRIST PREDICTED. The coming of Christ to earth to tabernacle in the flesh was no unexpected or unheralded event. For centuries prior to the great occurrence the Jews had professed to be looking for the advent of their King; and, in the appointed ceremonials of worship as in private devotions, the coming of the promised Messiah was prominent as a matter of the supplication of Israel to Jehovah. True, there was much diversity in lay opinion and in rabbinical exposition as to the time and manner of His appearing; but the certainty thereof was fundamentally established in the beliefs and hopes of the Hebrew nation. The records known to us as the books of the Old Testament, together with other inspired writings once regarded as authentic but excluded from later compilations as not strictly canonical, were current among the Hebrews at and long before the time of Christ's 25 birth. These scriptures had their beginning in the proclamation of the law through Moses,[101] who wrote the same, and delivered the writing into the official custody of the priests with an express command that it be read in the assemblies of the people at stated times. To these earlier writings were added the utterances of divinely commissioned prophets, the records of appointed historians, and the songs of inspired poets, as the centuries passed; so that at the time of our Lord's ministry the Jews possessed a great accumulation of writings accepted and revered by them as authoritative.[102] These records are rich[Pg 43] in prediction and promise respecting the earthly advent of the Messiah, as are other scriptures to which the Israel of old had not access. Adam, the patriarch of the race, rejoiced in the assurance of the Savior's appointed ministry, through the acceptance of which, he, the transgressor, might gain redemption. Brief mention of the plan of salvation, the author of which is Jesus Christ, appears in the promise given of God following the fall--that though the devil, represented by the serpent in Eden, should have power to bruise the heel of Adam's posterity, through the seed of the woman should come the power to bruise the adversary's head.[103] It is significant that this assurance of eventual victory over sin and its inevitable effect, death, both of which were introduced to earth through Satan the arch-enemy of mankind, was to be realized through the offspring of woman; the promise was not made specifically to the man, nor to the pair. The only instance of offspring from woman dissociated from mortal fatherhood is the birth of Jesus the Christ, who was the earthly Son of a mortal mother, begotten by an immortal Father. He is the Only Begotten of the Eternal Father in the flesh, and was born of woman. Through scriptures other than those embodied in the Old Testament we learn with greater fulness of the revelations of God to Adam respecting the coming of the Redeemer. As a natural and inevitable result of his disobedience, Adam had forfeited the high privilege he once enjoyed--that of holding direct and personal association with his God; nevertheless in his fallen state he was visited by an angel of the Lord, who revealed unto him the plan of redemption: "And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And then the[Pg 44] angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore. And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and for ever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will."[104] The Lord's revelation to Adam making known the ordained plan whereby the Son of God was to take upon Himself flesh in the meridian of time, and become the Redeemer of the world, was attested by Enoch, son of Jared and father of Methuselah. From the words of Enoch we learn that to him as to his great progenitor, Adam, the very name by which the Savior would be known among men was revealed--"which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men."[105] The recorded covenant of God with Abraham, and the reiteration and confirmation thereof with Isaac and in turn with Jacob--that through their posterity should all nations of the earth be blessed--presaged the birth of the Redeemer through that chosen lineage.[106] Its fulfilment is the blessed heritage of the ages. In pronouncing his patriarchal blessing upon the head of Judah, Jacob prophesied: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."[107] That by Shiloh is meant the Christ is evidenced by the fulfilment of the conditions set forth in the prediction,[Pg 45] in the state of the Jewish nation at the time of our Lord's birth.[108] Moses proclaimed the coming of a great Prophet in Israel, whose ministry was to be of such importance that all men
