Tag: true messengers

Mosiah 3: 9

In Mosiah 3:9 the angel foretells how Christ will “come unto His own” because it will be His own people who were promised He would come. (Gen. 49: 10.) Therefore, to perform on the promise, the Lord must be sent, but it will be His own who reject Him. Indeed, only His own people would consider rejecting and killing Him, because no other people would be hard-hearted enough to kill their God. (2 Ne. 10: 3.) Only those who are given the truth, and harden their hearts against it, can be blinded enough by the devil to pervert the truth. It takes exposure to and rejection of the light for men to sink into rejecting the Lord.

This is the pattern throughout God’s dealing with His own. Whenever He sent a true messenger, the established order was offended at them. They always behave in this manner. (Matt. 5: 10-12.)

This is how salvation comes. There is always authentic tension between good and evil, between the true and the false. The stage is always set with conflict between established tradition that has strayed and inspired messages to clarify. We always see the temporary defeat of truth followed by persistent success of error so the Lord can try the souls of men. Truth returns, within a sea of error, and the humble followers of Christ recognize it. Therefore, through this means “salvation comes unto the children of men” (Mosiah 3: 9).

This stage is where the participants must choose between the two “through faith.” Tradition and community error will not bring you to Christ. In every generation we are required recognize Him, and accept “His name” or, more correctly, His names; for they are many. The angel has been giving some of them. Isaiah gave others. Joseph Smith gave yet more. Those who come to know Him come to know His names, for they are know by His friends.

Even after all the truth represented by our Lord, men will say about Him that He is “a man, and say that he hath a devil.” (Mosiah 3: 9.) They call what is good, bad. They insist that what has been sent from heaven is in fact of the devil. By calling God’s offering something of the devil, they clarify whose side they are on, and become the servant of the one who leads them. As servants and children of the devil, they earn their condemnation by condemning the things of God. Hence the condemnation of suffering described in D&C 76: 99-105, because they have followed the devil while claiming to have followed prophets and apostles. They worship men, and traditions of men, but have not received a testimony of Jesus.

To establish the truth and the authority of His commission, the Lord left His suffering as a mark of His authenticity. It would be required for Him to endure both verbal and physical persecution for the sake of His ministry. That will operate as a seal upon His testimony, because only through enduring the opposition of this world can we know for certain the message is not from this world. Only by this world’s rejection can we have the certification that the message came from above.

Ultimately, as the angel foretells, the Lord will be “crucified.” This clarifies that the Lord in His death would be ceremonially cursed and unclean. (Deut. 21: 22.) King Benjamin knew the Lord God omnipotent would condescend not only to come and live here among men, but to become cursed and slain for their sake.

What manner of love does our Lord have that He should suffer so? How long suffering and patient is He that He would live a life in this manner? How great a God is it who will forsake this world’s success, endure this world’s curses in order to remain true and faithful to His great commission?

It would have been interesting to observe the angel as He explained, and King Benjamin as he heard this promise of the Lord’s future life and ministry. Who would believe such a report, even though given by an angel? (Isa. 53: 1.) Even today, who can believe the Lord’s dealings with men?

The Importance of Scriptures

As a sign of the Lord’s keen interest in the scriptures He pointed out to the Nephites they had neglected to include Samuel the Lamanite’s prophecy in their records. He admonished them to “search the prophets” who had testified of Him. (3 Ne. 23: 5.) Samuel the Lamanite was an outsider, whose ethnic identity was with the largely apostate enemies of the Nephites. His genealogy was not kept among the Nephites. He did not live among them. Where he came from and where he went afterwards was apparently unknown to the Nephites. None of that mattered to the Lord, because the Lord sent him.

Samuel had no Nephite credentials. Everything necessary to assess his relevance is summed up by the Lord: “Verily, I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people[.]” (3 Ne. 23: 9.)

When he spoke, Samuel modestly stated his credential: “Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart[.]” (Hel. 13: 5.) And, “behold, an angel of the Lord hath declared it unto me[.]” (Hel. 13: 7.)

Samuel warned them they were condemned because of their love of riches. (Hel. 13: 20-22.) This love caused them to be filled with “great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.” (Id. v. 22.) Samuel warned them they boast they would have accepted the true prophets and not persecuted them (Hel. 13: 25), but they were worse than their predecessors because “if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquites, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil.” (Hel. 13: 26.) In contrast, when a man comes to declare the people are righteous, and do not need to repent, but all is well with them, such a man “ye will receive him, and say that he is a prophet. Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him.” (Hel. 13: 27-28.)

Though the Nephites rejected him, and he fled from among them, when the Lord came He acknowledged He had sent Samuel. He criticized the Nephite records for neglecting to include the full extent of Samuel’s prophecy, asking “How is it that ye have not written this thing[?]” (3 Ne. 23: 11.) The content of scriptures should always reflect the Lord’s words, no matter the source He elects to speak them.

This example from the Book of Mormon is a clear warning intended for our day. Christ’s admonition to “Search the prophets” is just as important an admonition now as it was then. So the challenge remains to keep ourselves ready, and listen to the words of the Prophets. It is our common misconception, however, that there will never be another Samuel the Lamanite who is an outsider and without credentials to be given a message for us by the Lord. We expect that if there is a message for our day it will come from the head of the church, not some obscure outsider, like Samuel. We imagine it is always safe to disregard such characters. It is curious, however, that the Book of Mormon, which is the “most correct book” includes this odd departure as an example. It is odd the Nephites never figured out our system. It is so much better than theirs was. We really are a royal generation, the most blessed of all who have ever lived! We never face such a test, because we imagine we have an authorized source of truth, an institutional charisma that can never fail, and through which we can never be led astray. The Lord has made it so much easier for us in our day. It somehow makes sense to us, but leaves me wondering if the Lord ought not apologize to the Nephites for making it so much harder for them. Then there is that unfortunate recent announcement by the church a few days ago about church leaders speaking “in the absence of revelation” which complicates these questions.

It makes me wonder if our eternal salvation depends on sorting out the truth from error. Or, alternatively, if it matters in the more immediate unfolding history preliminary to the Second Coming and the whole earth being cursed if we get it wrong.

Joseph The Prophet

Although Joseph Smith revealed many, previously unknown things, his ministry was devoted primarily to bringing others into fellowship with God. The ordinances, scriptures, revelations, and teachings restored through him were not intended to titillate, but to instruct on how to reconnect with God.

From his emphasis on the promise in James 1: 5 (“if any of you lack wisdom, let him ask of God …and it shall be given him”) leading to the First Vision, to the promise of Moroni 10: 4 (“I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and … he will manifest the truth of it unto you”), to D&C 93: 1 (“It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandmetns, shall see my face and know that I am”), and in numerous other places throughout his ministry, Joseph reiterated both the possibility and imortance of each soul coming directly to God.

This is the role of a true messenger. It is to bring others into harmony with God. Not to titillate them with new information, leaving them without knowledge of God. When someone delivers a new message that does not include knowledge about how the audience may come to God themselves, then the primary intent is always to make others dependent on the messenger. It is vanity. It is prideful. It is to call attention to themselves in an effort to place themselves above their fellow man, and interject themselves between the person and God. It is priestcraft.

The “welfare of Zion” consists of teaching others how to come to God themselves, and receive the heavenly promises directly from God. (See 2 Ne. 26: 29)  Zion will be composed exclusively of those who can endure the presence of God. Therefore, it is necessary for everyone to come up to the heavenly mount by their own repentance and remembrance of the Lord.

It is foolishness to separate information about the Lord’s doings from instruction on how to become redeemed. It is vanity to spread new, and personal revelation about the afterlife, God, man, prophecy, visionary encounters, and spiritual experiences if the primary reason does not focus on instructing how the audience can come to God themselves. It is also dangerous to trust teachings which fail to give you guidance on how you can find God for yourself. If all that is delievered is a message about some great experience, the experience was not intended for you. It isn’t important. It is the way to find God that will save you. Not someone else’s new, and exciting spiritual manifestation.

I’ve shared almost nothing of the things I have learned. But I’ve tried to share everything about how you can “come and see” (John 1: 46). Still, however, there are very few who can detect the difference. Still there remain those who are tossed to and fro by the sleight of men. (Eph. 4: 14.)

Here’s how things really work:  New revelation for the church comes from the top. It is not binding upon anyone unless it comes through the correct channel, and then is sustained as binding upon the church. Whether you like that system or not, that is the system. HOWEVER, every church member is obligated to teach one another the doctrines of the kingdom. Expounding, exhorting, teaching, and instructing is a common obligation imposed upon us all. Therefore, everything I have written, all I have taught, and the things I have testified about are confined to elaborating upon the established doctrines of the church, the revelations in the Book of Mormon, the other standard works, and Joseph Smith’s teachings. I’ve said almost nothing about my personal revelations because they were intended for me. They will not help you. They equip me to be able to preach, teach, exhort and expound, but just publishing what I know to the world will not aid any other person in their individual journey. 

Salvation for you is a journey exactly like the journey undertaken by Joseph Smith. Which is also identical to the journey undertaken by Abraham, Isaac and Jacob. Which was modeled upon the pattern coming down through Noah. Who was a contemporary with Enoch, both of whom undertook the same journey. Which originated with Adam, who came back into God’s presence three years previous to his death, and received “comfort” from the Lord (D&C 107: 53-55). The Lord is the promised Comforter who will come to all of us on the same conditions (John 14: 23, D&C 130: 3). I was asked, and wrote a manual on that process in the first book, The Second Comforter: Conversing With the Lord Through the Veil. The purpose of the book has nothing to do with my own recognition or importance. Throughout the book my many failings are discussed. The book is about the reader, and how the reader can come to know God.

Still people will go to great trouble, and spare no effort to find someone who will only give a titillating peek behind the veil, but who will do nothing to instruct you on how you can meet God here, be redeemed from the fall of man, and come back into God’s presence. This is the purpose of the Gospel, and the definition of redemption. (Ether 3: 13.) Telling about personal experience cannot help another. Testifying to the process, however, is the burden of all true teaching.

I am a fool, and anyone who thinks otherwise is misled. My only relevance is the common obligation imposed upon us all to preach, teach, exhort and expound. I confine all I do to that obligation. The only thing I can offer anyone is to point them to the One who is filled with truth and light, which is intelligence. (D&C 93: 36.)  And still there are those who cannot discern between what and how I teach, and how others who are practicing only priestcraft do so. I am saddened, not particulary surprised, but saddened. These are the times we live in. (Isa. 29: 9-10.)

What more could have been done than the Lord has already done?  Is it not us, not He, upon whom the blame must be lain?

The Latter-day famine continues unabated still. Not because there isn’t something worth consuming, but because we crave only the weakest of gruel, which cannot sustain life. Therefore, let us all feast away and still become famished until at last we perish without hope, having wasted the days of our probation. We didn’t care much for Joseph’s message in his day, and we fail to even notice it in ours.

3 Nephi 20: 25-27

3 Nephi 20: 25-27:

“And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed.  The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—  And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel.”

These verses connect a single doctrine. That doctrine is at the heart of “turning of the hearts of the children to the fathers,” which is the result of any restoration of the Gospel. The definition of “children of the prophets” is that one has accepted, believed, and followed the Lord’s true messengers. They become children of Abraham and receive priestly authority sealing them into the family of God, joining the “fathers.”  From the time of Abraham until today, all who are redeemed have become a part of his household.

The phrase “turning the hearts of the children to the fathers” is a reference to the restoration of sealing authority, allowing a connection between man living on the earth, and the fathers (Abraham, Isaac and Jacob). In this dispensation, that restoration occurred when Joseph Smith was given the sealing authority and priesthood whereby he could ask and receive answers. (D&C 132: 45-47.) As discussed earlier, this was sometime between 1829 and 1833, though I think it was more likely the earlier date as I have explained. Coincident with receiving this authority, Joseph’s calling and election was made sure. (D&C 132: 49.) I have explained this in Beloved Enos. This priesthood, having the hearts of the recipients turned to the fathers, and the promise of exaltation, are interconnected.

Abraham not only held this authority, but received the promise that all who received the Gospel after him would become his descendants.  From the time of Abraham to the present, every saved soul has had their heart turned to him, become his son or daughter, and receive that same priesthood. (Abraham 2: 10-11.) When Joseph received this, he was not merely sealed up to eternal life, but he became part of the family of Abraham. If you remember the diagram of the celestial kingdom referred to earlier on this blog, you know Joseph became one of those who was grafted into the family tree, and would then in turn preside over others who were sealed up to eternal life thereafter.

The sealing authority used by Joseph in December, 1832, was to seal others up to eternal life. (See D&C 88: 2-4.) This promise had been previously conferred upon Joseph in that portion of Section 132 referred to above. In fact, Joseph’s use of that authority in December, 1832 on behalf of others is evidence that the promise to him recorded in Section 132 was necessarily received earlier than December, 1832. If it had not been received earlier, there would have been no need to make the statement in D&C 132: 49 to Joseph, because of what is in Section 88. Why tell Joseph his calling and election was sure in 1843 if it had happened already in 1832? This is another reason you can know Section 132, although recorded in 1843, was in fact a revelation received by Joseph much earlier. It was reduced to writing in 1843 at Hyrum’s request. 

The reference to “turning the hearts of the fathers to the children” made by Elijah was not because Elijah conferred those keys upon Joseph in the Kirtland Temple (D&C 110: 16), for they arrived years earlier than 1836. Elijah was confirming that the keys were now all returned so the hearts of the children could turn to the fathers, and in turn the father’s hearts to the children. (D&C 110: 15.) And, so as to signify he was a true messenger, Elijah also showed a sign by his hand to Joseph whereby Joseph could recognize a true messenger. (D&C 2: 1.)

In Christ’s statement to the Nephite audience, He confirmed that they were “the children of the prophets” because they followed the prophets’ teachings. Therefore, because of their obedience they were “of the house of Israel” and had realized that status because “of the covenant which the Father made with your fathers.” That covenant was given “unto Abraham” promising to Abraham: “And in thy seed shall all the kindreds of the earth be blessed.” All those after the day of Abraham who received this priesthood and sealing would become the seed of Abraham. They become heirs of the promise, and children of Abraham.  They are sealed up to eternal life and therefore their hearts have turned to the fathers. 

Christ was sent to these Nephites because, “The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant.” Realizing the promises, and being visited by the Lord are also connected. When enough are ready to enter into this order, have their hearts turned to the fathers, receive the covenant, then the Lord will bring again Zion.

2 Nephi 30: 4-5

“And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews.  And the gospel of Jesus Christ shall be declared among them; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers.”
Once the remnant obtain a copy of the Book of Mormon, from a believing gentile hand, they will realize they are originally come out of Jerusalem.  They will realize also that they are “descendants of the Jews.” 

It comes full circle. Those who were lost have returned again. The “prodigal” will return.  (Luke 15: 11-32.) There will be joy at the return.

This will happen as a preliminary to “the gospel of Jesus Christ [being] declared among them.” The Gospel being declared requires a true message, true messengers, authority, and ordinances. That will follow the remnant receiving the Book of Mormon. To what extent the gentiles bring those things and to what extent it will require heaven’s direct involvement, remains to be seen. But when the remnant reconnects, they will reconnect in every respect. The “gospel of Jesus Christ shall be declared among them!”
As a result of these events, the remnant “shall be restored unto the knowledge of their fathers.” What does it mean to be restored? What knowledge? Which fathers? The Nephites, and Lehi, or to the earlier “fathers” as well? Does this include Abraham, Isaac and Jacob?

What does it mean they will be “also [restored] to the knowledge of Jesus Christ?”  What does this “knowledge” involve? What kind of relationship with Christ does this imply?

If we wonder at the “knowledge” the remnant will obtain, we have a parallel given to us: The future remnant knowledge of Christ shall be akin to that “which was had among their fathers.” Meaning they will grow to know what the earlier Nephite disciples and peoples knew. What kind of knowledge does that include?

When the right target receives the right Gospel, the results are dramatic. When the wrong group is entrusted with the Gospel, they tend to let it atrophy, grow dim, and become a social order without the power of godliness. The restoration was intended to cure that problem. But as with any gift from God, we must do more than to “take no thought but to ask.” (D&C 9: 6-7.) We must pursue knowledge and act with alacrity when it is given.
If we do not do this, then the result is not a blessing, but a cursing. (D&C 124: 47-48.) No matter what we are offered by the Lord, we must act consistent with His will to receive the blessings offered. When we fail to fulfill the obligation He appoints to us, then we fail to obtain what was offered. (D&C 124: 31-32.)
Once they have been given the gospel, the remnant will not fail. Their reconnection will be as a nail in a sure place, not to be moved. Their knowledge will grow into the perfect day, just as it might with anyone who is willing to receive what Christ offers.  (D&C 50: 24.) Noon at the summer solstice is a symbol of the perfect day. This year, in contrast, at midnight of the winter solstice there will be an eclipse. This would be a symbol in the heavens of the opposite of the perfect day.  When it arrives it undoubtedly is a sign relevant to the time. (Those things are never accidents or mere happenstance.)

The ideas begin to accumulate. Darkness and light. Free will and acceptance of what is offered by God. So many divergent roads that are offered in place of the one that remains strait and narrow, but nevertheless in a straight course before you. (2 Nephi 9: 41.)

Alma 13: 21-22

Now we see this startling continuation in Alma 13: 21-22:
“And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh; Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.” 
Now we get to some things which the record does not fully disclose, but does allow those with eyes to see behold it.  Be careful how you respond to this, because some correct answers are not going up if they cross a line.  But think of the answers to these questions: 
Why does he “stretch forth his hand?” What does that signify? 
In what way would that become significant, even a sign that he is a true messenger? 
Why does he now “cry with a mighty voice” to make the call? 
What is a “mighty voice?” Is it distinguished by volume or is there something more and quite different about it?  Importantly, it is not “loud” but instead “mighty.” Is that significant? How? Why?
What does it mean that “the Lord, by the mouth of angels, doth declare it?” Who is really speaking? Who is He speaking through?  What person is delivering the message?  How is Alma identifying himself in this “mighty cry” he makes?
Who are these angels sent to all nations? 
What is the difference in this statement by Alma and the others who can speak with the tongue of angels?  (2 Ne. 31: 13-14 and 2 Ne. 32: 2.) 
If one should possess such a right or commission, then whose words are they actually speaking? 
Why do His sheep hear HIS voice?  Even when spoken by another man or empowered priestly minister?
What does Alma actually say about his own authority as he delivers this warning? What can Alma lead you to inherit if you will heed his counsel and warning?  How can we know he is a true messenger sent by the Lord? 
If the Lord sends these messages and messengers to all His people, have they been sent to us? If so, where would we be able to find them and hear their message? How are we to know they are true ministers? Should I just trust that some institutional office and office holder is a guaranteed place in which to locate such a true minister?  If it is always that convenient, why hasn’t the Lord implemented that system before, instead of letting people have their free agency and permitting them to make mistakes? Why did the Lord allow Eli, Caiphus and Annas become High Priests? Why didn’t He come up with this neat system before?  [Clearly our system makes it so much easier. It throws God’s fairness into question, since He made is so much harder for earlier Israelites to figure out where the truth was being proclaimed. I think the Lord must owe them an apology.] 
Well, more can be said, but I leave it to you to reach your own conclusions about this startling comment coming from a true messenger. It makes one wonder why we’ve been missing it, as it has been before us for so many years.

“And why stand we in jeopardy every hour?”

Every one of us needs to be challenged.  None of us should be complacent about how we live, the words we speak or write, and the thoughts we entertain.  If this blog does not stir you up and make you reconsider what you are doing and how you are living your life everyday, then it is a waste of time.  If I am not personally challenging you, then I am not worth taking the time to read.
 
It is a doctrine of the devil to tell you that “all is well.”  (2 Ne. 28: 20-21.) The obligation of any true messenger is to continually cry repentance. Satan employs ministers to satisfy itching ears with a smooth message.  (2 Tim. 4: 3.)  They lead people carefully down to hell.  The Lord commissions His messengers to deliver the opposite message. If I am really engaged in working for Him, then the words should challenge, even offend you.
 
Only fools think there are institutional prerogatives that entitle people to God’s favor.  There is no magic ordinance. There is no certificate that can be issued to you or your group, by any person or institution, that entitles you to enter heaven. It does not exist. Those who believe there is some institutional voodoo that will guarantee you entrance into heaven are sadly mistaken.
 
Assume for a moment that you have indeed been given by the Father the promise of eternal life, what then?  Are you entitled to rest while all around you the world is filled with unsaved souls?  (Alma 13: 12.) Does such a promise remain yours if you do not labor all your remaining days to cry repentance and bring others to the tree of life so they may partake?  Having entered into the Lord’s “rest,” does not the heir then owe it to everyone else they meet for the remainder of their lives to bring them with them?  (D&C 18: 15.)
 
There is no hour here when we are not in jeopardy.  (1 Cor. 15: 30.)

So when you read something on this blog or in a book I have written which challenges you, brings you up short, or makes you think that I may be speaking about you, then I have succeeded.  On the other hand, if you believe you are justified by what you read here, then you miss entirely the obligation incumbent on both of us.

 
We all need to repent. If the Lord has extended to you the promise of eternal life, then you have moved to another plane of growth and challenge. That great promise opens the door for you to struggle and grow in your comprehension of what He has done.  You still must learn how to exercise the new prerogatives given to you in the proper way. The challenges will not relent. We are designed for growth. It will not come to an end in this life. It is to prepare us for something far greater. (D&C 132: 20.)  We must become as He is to be like Him.  (1 John 3: 1-3.)

Isaiah 53:6

Isaiah 53: 6:

“All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.”

The Savior referred to those who would follow Him as His “sheep.”  (John 10: 27.)  However, Isaiah’s use of “sheep” here is not about those who would follow Him, but rather those who would scatter, find other shepherds, or lose their way altogether. Isaiah’s “sheep” are disorderly and have gone “astray.”
The bookends of these two messages – Isaiah’s sheep, who are astray, and Christ’s, who “hear His voice” – are two sides of the same coin.  Until “ALL” of us have been, or to some degree, have gone “astray,” we are unprepared to “hear His voice” and be gathered by Him.
We have turned away from the True Shepherd and gone into our “own way.”  That errant “way” is appealing to the ego, the mind, the imagination, or the traditions we need to control us because they are safe, tested or handed to us by those whom we trust.  Whatever the reason for choosing our own way, it is nevertheless ours.  We must leave it, respond to the True Shepherd’s “voice” and gather again to Him.  
It is His “voice” whenever He sends a true messenger, empowered with a message from Him.  It is not His “voice” when the messenger has not been sent or empowered with a message from Him.
The “iniquity of us all” in finding ourselves in these strange paths has been laid upon Him.  He has found His way back from every error man can make.  He has solved every dilemma, confronted every error, overcome every false and tempting doctrine the devil has thrown at you.  He can solve your imponderable problems.  He knows the answers.  He has overcome the iniquities of every false, evil or prideful teaching ever given to any man or woman.
He can lead you back to the light, because He has remained true to the light throughout.  Therefore look to Him.