Enos 1:1 The origin of
the name Enos
The name Enos is a poetic
Hebrew word meaning “man.” It first appears in the Bible as the name of Seth’s
son. As a grandson of Adam, through Seth, Enos was privileged to be part of the
ancient patriarchal line of the priesthood. That Jacob named his son, Enos,
should not be surprising because the Nephites often gave their children names
from the scriptures.
Enos 1:2 I will tell you of the wrestle which I had before God
The word “wrestle” is an
interesting word to use to describe one’s workings in the Spirit. Later Enos uses the term struggling in the spirit (v. 10), to convey the
same concept. The concept of a spiritual struggle is both descriptive and
accurate. It encompasses all the remorse and pain of soul caused by true
repentance, and it depicts the straining of a human soul to reach toward the
heavens. Notice that Enos says the wrestle which I
had before God. He does not say “the wrestle which I had with
God.” The latter would imply that there is some spiritual conflict with God.
Not so. The conflict is within the heart and soul of Enos. The carnal man
struggles to hold on while the spiritual man fights his way to the forefront of
his hopes and desires.
So often we are guilty of repeating
redundant, moot prayers. Such prayers have a form of
godliness, but they deny the power thereof (JS-H 1:19). Enos teaches us
how to pray in a different way. To pray with such earnestness that it can be
termed “a struggle in the spirit” is to pray with the fortitude and ferventness
of the prophets. Alma prayed with this intensity on behalf of his people, Alma labored much in the spirit, wrestling with God in
mighty prayer, that he would pour out his Spirit upon the people (Alma
8:10). The same fortitude is seen in the greatest prayer ever uttered—that of
the Savior on Gesthemane when he struggled in the Spirit until his sweat was as it were great drops of blood falling down
to the ground (Lu 22:44).
Spencer W. Kimball
“Here
is no casual prayer; here no trite, worn phrases; here no momentary appeal. All
the day long, with seconds turning into minutes, and minutes into hours, and
hours into an ‘all day long.’ But when the sun had set relief had still not
come, for repentance is not a single act nor forgiveness an unearned gift. So
precious to him was communication with, and approval of, his Redeemer that his
determined soul pressed on without ceasing.” (BYU Speeches of the Year, Oct.
11, 1961, p. 9)
Hugh Nibley
“[Enos] was a very thoughtful young man,
and he really had a conscience. The uselessness of his life was worrying him
sick….When you wrestle before God, that means you try to…What does a wrestler
do when he starts to compete? He tries to strike position. They have to take up
a position or a stance-you decide your approach, etc. [Suppose] you have been
living in the world of daily life and been completely preoccupied with trivial
things (‘for to be carnally minded is death’
comes strongly to me all the time; carnally minded is concerned with anything
related to this world). If you think about that and then you are going to
approach God, you can't do it just cold like that. You can't just say, ‘Hey
God, listen to me; I have something to say.’ You are facing the Most High here,
and you can't put anything over on him. He can see right through you, so you
had better be careful what you say. It is going to be to your great advantage
to see through yourself and everything else because he is going to see through
you. So you wrestle with it; you have a struggle to tear yourself loose from
your preoccupations and thoughts and your petty ideas. And to keep concentrated
during prayer takes some effort…With Enos it's a wrestle.” (Teachings of the
Book of Mormon, Lecture 25, p. 412)
Enos
1:3 the words which I had often heard my father
speak…sunk deep into my heart
There
is a great lesson to be learned in the lives of Enos and Alma, the younger.
Both were young men in need of repentance. They key factor which was the
catalyst of their repentance was the teachings of their fathers. Notice the
words of Alma, while I was harrowed up by the memory
of my many sins, behold, I remembered also to have heard my father prophesy
unto the people concerning the coming of one Jesus Christ, a son of God (Alma
36:17). This thought turns the mind of Alma to the Savior and allows him to
repent and receive forgiveness. What if Alma, the elder had not taught these
important principles to the people and his son? What if Jacob had not taught so
faithfully concerning eternal life, and the joy of
the saints? The importance of these paternal teachings cannot be
underestimated.
The
lesson to be learned, then, is that there is hope for the many parents who
struggle with their wayward children. They try to teach correct principles but
the teachings, sometimes, seem to fall on deaf ears. Nevertheless, when wayward
children hit rock bottom, they will naturally think of their parents. When,
like the prodigal son who would fain have filled his
belly with the husks that the swine did eat (Lu 15:16), they will
realize that they need the help of a power greater than themselves. If they
have been taught of the Savior and eternal principles, their minds will turn to
the Lord. Like the prodigal son, they will finally understand the importance of
their parents’ diligent efforts and the Savior’s atoning sacrifice.
One
Sister wrote about how her experience was similar to that of Enos:
“About five years ago, I was in a state
of rebellion. Even though my parents had done their best in raising me, I was
lost in a desolate world. My angry words wrenched to the very core of their
beings, and with aching hearts they cried unto the Lord for me.
“Somewhere, somehow, a light turned on
for me, and all the words that my mother and father had taught me flooded into
my mind. I realized that I was ruining not only my life, but also my eternal
progression. How could I have been so blind?
“Now that I am older and serving a
mission, I have an even greater understanding and appreciation for the words of
my parents. Those words have sunk deep into my heart.
“To those parents who have children
lost in the world, please do not give up hope. Someday they will remember your
words. They will then be humble and ready to receive the gospel. Until then,
just love them as you have always loved them. - Sister P. Phillips, Ellicott
City, Md.” (Church News, Apr. 20, 1996, “Living by the Scriptures”)
Loren C. Dunn
“Enos had been raised by good parents.
According to his own words, he had been taught by his parents in the nurture
and admonition of the Lord. Yet there was a sort of gap between what his
parents knew and what he knew. But one day he went to hunt beasts in the
forests. It was then that the words he heard his father speak about eternal
life and the joy of the Saints sank deep into his heart. And it was then that
he had to know for himself.
“Quite often this is the pattern of
young people today. You hear the words of your parents and Church teachers.
Sometimes these words are not of personal value until you reach the point of
wanting to know for yourself, or until such time as these words are challenged,
or there is some other experience that prompts you to action.
“Enos wanted to know, and because of
the teachings of his parents, he knew how to find out -- and he did.” (Conference
Reports, Oct. 1968, p. 71-2)
Boyd K. Packer
“We emphasize that the greatest work
you will do will be within the walls of your home….It is not uncommon for
responsible parents to lose one of their children, for a time, to influences over
which they have no control. They agonize over rebellious sons or daughters.
They are puzzled over why they are so helpless when they have tried so hard to
do what they should. It is my conviction that those wicked influences one day
will be overruled. ‘The Prophet Joseph Smith declared—and he never taught a
more comforting doctrine—that the eternal sealings of faithful parents and the
divine promises made to them for valiant service in the Cause of Truth, would
save not only themselves, but likewise their posterity. Though some of the
sheep may wander, the eye of the Shepherd is upon them, and sooner or later
they will feel the tentacles of Divine Providence reaching out after them and
drawing them back to the fold. Either in this life or the life to come, they
will return. They will have to pay their debt to justice; they will suffer for
their sins; and may tread a thorny path; but if it leads them at last, like the
penitent Prodigal, to a loving and forgiving father’s heart and home, the
painful experience will not have been in vain. Pray for your careless and
disobedient children; hold on to them with your faith. Hope on, trust on, till
you see the salvation of God.’ (Orson F. Whitney, Conference Report, April
1929, p. 110)…When parents keep the covenants they have made at the altar of
the temple, their children will be forever bound to them. President Brigham
Young said [Discourses of Brigham Young, p. 208]: ‘Let the father and mother,
who are members of this Church and Kingdom, take a righteous course, and strive
with all their might never to do a wrong, but to do good all their lives; if
they have one child or one hundred children go, they are bound up to their
parents by an everlasting tie, and no power of earth or hell can separate them
from their parents in eternity; they will return again to the fountain from
whence they sprang.’” (Ensign, May 1992, p. 68 as taken from Latter-day
Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 189)
Enos
1:4 my soul hungered
One
of the reasons that Enos’ prayer was so dramatically answered is because of the
faith and desires of his heart. His soul hungered
and the result is a perfect example of the blessing spoken of in the Sermon on
the Mount, blessed are all they who do hunger and
thirst after righteousness, for they shall be filled with the Holy Ghost (3
Ne 12:6).
Spencer
W. Kimball
“The supplication of Enos is written
with a pen of anguish and on the paper of faith and with a willingness to prostrate
himself totally that he might receive forgiveness. His words are mighty and
definitive. He could have said merely, ‘I wanted information.’ But he said, ‘. . . my soul hungered. . . .’ (Ibid., 4.) He
could have merely prayed unto the Lord like so many pray, but in his eagerness
for forgiveness, he said, ‘. . . I kneeled down
before my Maker, and I cried unto him in mighty prayer and supplication for
mine own soul; . . .’
“How impressive his words! ‘Mighty prayer and supplication’ is not the usual
prayer. The Lord's agonies in Gethsemane, so long, so earnest, were mighty
prayers.” (Conference Reports, Apr. 1965, p. 62)
Spencer W. Kimball
“How much do you pray, my young
friends? How often? How earnestly? If you should have errors in your life, have
you wrestled before the Lord? Have you found your deep forest full of solitude?
How much has your soul hungered? How deeply have your needs impressed your
heart? When did you kneel before your Maker in total quiet? For what did you
pray-your own soul? How long did you thus plead for recognition-all day long?
And when the shadows fell, did you still raise your voice in mighty prayer, or
did you liquidate it with some trite word and phrase?
“As you struggle in the spirit and cry
mightily and covenant sincerely, the voice of the Lord God will come into your
mind, as it did to that of Enos, Thy sins are
forgiven thee, and thou shalt be blest. (Enos 1:5.)” (BYU Speeches of
the Year, Oct. 11, 1961, p. 9)
Enos
1:4 all the day long did I cry unto him
Enos
may have broken a Nephite record for the longest prayer, but Moses apparently
communed with Jehovah for forty days and forty nights on Mount Sinai (Ex
28:18). It is not so much the length of time that is important. What is
important is the fervent, diligent, and earnest manner in which Enos prayed.
“’To every
thing there is a season, and a time to every purpose under the heaven’
(Ecclesiastes 3:1). There is a time to
pray, a time to cease from prayer.
There is a time to walk alone, a time to walk together. For Enos this was a time for perseverance in
prayer, a time to wrestle with the Spirit until an answer came…It would be
unfortunate if one were to suppose that the experience recorded herein- as to
both the tenacity of his spiritual quest and the response of heaven-is common
to or typical of daily prayer. ‘Never
at any time have’ our prophets and Apostles ‘taught or endorsed the inordinate
and intemperate zeal that encourages endless, sometimes day-long prayers.’
(Bruce R. McConkie, "Our Relationship with the Lord," p. 103.) Times
of pentecost and other spiritual outpourings are the more treasured because
they are not a part of every day.” (McConkie and Millet, Doctrinal
Commentary on the Book of Mormon, vol. 2, p. 97)
Harold B. Lee
“I once read that scripture to a woman
who laughed and said, ‘Imagine anybody praying all night and all day.’ I
replied, ‘My dear sister, I hope you never have to come to a time where you
have a problem so great that you have to so humble yourself. I have; I have
prayed all day and all night and all the next day and all the next night, not
always on my knees but praying constantly for a blessing that I needed most.’ (Stand
Ye in Holy Places: Selected Sermons and Writings of President Harold B. Lee,
p. 246)
Vaughn J. Featherstone
“Mental wrestling can take the form of
prolonged prayer. It may be necessary to pray longer and harder sometimes in
order to get the feeling that you have been heard. You remember the case of
Enos and his day-long prayer. Of course, that was an extreme case involving a
future prophet of God. If you ever get where you need to pray all day long, you
will know it and the power will be given to you. It isn't the sort of thing you
just set out to do because you would like to hear a voice like Enos did. Still,
Enos's example is one you should ponder as you think of gaining the
determination to think and communicate with God.” (Commitment, p. 30)
Enos
1:5 there came a voice unto me
Prayers
can be answered with an audible voice. The prophet Samuel was called four times
with a voice that awakened him from sleep (1 Sam 3:4-10). It would be great if
every prayer was answered with an audible voice from the heavens, but this is
an exception. At first glance, one would probably think that Enos heard an
audible voice. However, verse 10 explains that the voice came into his mind again,
implying that the first voice was heard not with his ears but with his heart
and mind. This is a much more common way to have the Spirit communicate with
your soul—in an inaudible, but no less clear, manner. Nephi expressed the
following, he hath spoken unto you in a still small
voice, but ye were past feeling, that ye could not feel his words
(1 Ne 17:45, italics added). This same concept is eloquently expressed by the Prophet
Joseph Smith, who said:
“A person may profit by noticing the
first intimation of the spirit of revelation; for instance, when you feel
pure intelligence flowing into you, it may give you sudden strokes of ideas,
so that by noticing it, you may find it fulfilled the same day or soon; (i.e.,)
those things that were presented unto your minds by the Spirit of God, will
come to pass; and thus by learning the Spirit of God and understanding it, you
may grow into the principle of revelation, until you become perfect in Christ
Jesus.” (Teachings of the Prophet Joseph Smith, p. 151)
Boyd K. Packer
“Enos, who was ‘struggling in the spirit,’ said, ‘Behold,
the voice of the Lord came into my mind” (Enos 1:10; emphasis
added). While this spiritual communication comes into the mind, it comes more
as a feeling, an impression, than simply as a thought. Unless you have
experienced it, it is very difficult to describe that delicate process.” (The
Things of the Spirit, pp. 89-90)
Boyd K. Packer
“We do not have the words (even the
scriptures do not have words) which perfectly describe the Spirit…The
scriptures usually use the word voice, which does not exactly fit. These
delicate, refined spiritual communications are not seen with our eyes nor heard
with our ears.… It is a voice that one feels more than one hears.
“…I have come to know that inspiration
comes more as a feeling than as a sound…Ponder and pray quietly and
persistently.… The answer may not come as a lightning bolt. It may come as a
little inspiration here and a little there, 'line
upon line, precept upon precept' (D&C 98:12). Some answers will come
from reading the scriptures, some from hearing speakers. And, occasionally,
when it is important, some will come by very direct and powerful inspiration.
The promptings will be clear and unmistakable.” (Boyd K. Packer: Watchman on
the Tower, by Lucile C. Tate, p. 279)
Enos
1:5 Enos, thy sins are forgiven thee
Enos’
first concern was for his own salvation. His strugglings with the Spirit were, presumably,
colored by the sins of his life. He now receives the reassuring answer—that his
sins are forgiven. The result was that his guilt was
swept away (v. 6). The same words were spoken to the Prophet Joseph
Smith while he was receiving the First Vision. In the 1838 version of the
story, with which we are the most familiar, he leaves out the personal part of
the story. It appears from other versions that the first words told to Joseph
Smith by the Savior were, ‘Joseph, my son, thy sins are forgiven thee. Go thy
way, walk in my statutes and keep my commandments.’ (The Revised and
Enhanced History of Joseph Smith by his Mother, ed. by Scot & Maurine
Proctor, chapter 17, note #11) That forgiveness of sins would be the first
topic of discussion with the Lord is completely natural. Any individual who is
approaching the Divine must feel terrible, overwhelming feelings of inadequacy.
The recipient of such a magnificent communication could not focus on the
message of the Lord without first knowing his standing in the presence of God.
Enos
1:7 Lord, how is it done?
How
many times have we heard that it is by faith that we are saved? This is exactly
how it is done. Enos received forgiveness of sins because of his great faith.
We have heard the Lord use the phrase, thy faith
hath made thee whole, to describe the reason for the physical healing
that he performed. Appropriately, the same phrase is used to heal the spiritual
disease of sin. As the Lord said, For whether is
easier, to say, Thy sins be forgiven thee; or to say Arise, and walk?
(Matt 9:5) The answer is that both are possible but only upon the exercise of
sufficient faith in Christ.
Enos 1:9 I began to feel a desire for the welfare of my brethren,
the Nephites
Notice that Enos does not stop
praying because he has received a remission of his sins. He merely changes
subjects. There are three main topics in the prayer of Enos: 1) his own
standing before the Lord, 2) the welfare of the Nephites, and 3) that the Lord
would preserve a record to be brought to the Lamanites. These three subjects
are in a very logical order. One’s first concern is with self, next with
friends and family, and lastly with the enemy. Enos is full of sufficient
charity to be concerned about all three.
Ironically, the answer that
he receives regarding the Nephites is not as positive as the one concerning the
Lamanites. This is because the Nephites will be eventually cursed for turning
away from the law. They sinned against the truth and therefore, their transgressions will I bring down with sorrow upon
their own heads. The tone of the Lord regarding the Nephites is that
they had received only good things from the Lord—the land of Promise, the
commandments, the Law, and the prophets—therefore, they should have known better
than to reject the Lord.
Enos 1:10 the voice of the Lord came into my mind again
See commentary for Enos 1:5.
Harold B. Lee
“Another
way by which we receive revelation is the way that the Prophet Enos spoke of.
After he'd gone up and received the great commission to carry on the work and
to write the record, he pens this very significant statement in his record in
the Book of Mormon. ‘And while I was thus struggling
in the spirit, the voice of the Lord came into my mind saying -- .’ In
other words, sometimes we hear the voice of the Lord coming into our minds and
when it comes the impressions are just as strong as though he were talking as
with a trumpet into our ear. Jeremiah says something like that in the first
chapter of the Book of Jeremiah: ‘Then the words of
the Lord came unto me saying -- .’ He was having the voice of the Lord
into his mind, as Enos said. ln the story of the Book of Mormon we have Nephi
upbraiding his brothers, calling them to repentance and in his statement to
them he gives voice to the same thought when he says, ‘And
he hath spoken unto you in a still, small voice, but ye were past feeling, so
that ye coud not feel his words.’ Thus the Lord, by revelation, brings
into our mind as though a voice were speaking. May I bear humble testimony, if
I may be pardoned, to that fact? I was once in a situation where I needed help.
The Lord knew I needed help and I was on an important mission. I was awakened
in the hours of the morning as though someone had wakened me to straighten me
out on something that I had planned to do in a contrary course, and there was
clearly mapped out before me as I lay there that morning, just as surely as
though someone had sat on the edge of my bed and told me what to do. Yes, the
voice of the Lord comes into our minds and we are directed thereby. (Brigham
Young University Speeches of the Year, October 15, 1952 as taken from Daniel
Ludlow, A Companion to Your Study of the Book of Mormon, p.164)
Marion G. Romney
“Another manifestation of revelation is
the unspoken word, a good illustration of which is given us by Enos. He says: ‘while I was
thus struggling in the spirit, behold, the voice of the Lord came into my mind
again, saying…’ (Enos 10.) Then he tells us what the voice of the Lord
put in his mind. This is a very common means of revelation. It comes into one’s
mind in words and sentences. With this medium of revelation I am personally
well acquainted.” (Conference Report, Apr. 1964, p. 124)
Enos 1:13 that…the Lamanites should not be destroyed
The third topic for Enos is
the welfare of the Lamanites. We must remember that, at the time, there was no
love lost between the Nephites and the Lamanites. Enos describes the Lamanites
as a wild, and ferocious, and a blood thirsty
people, full of idolatry and filthiness (v. 20). Nevertheless, Enos
exhibits true charity in his concern and love for his brethren. This is another
good example of the teachings of the Savior when he said, Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use you, and persecute
you (Matt 5:44). One of the truest signs that an individual has charity
is the exhibition of such love for the enemy.
Enos was not the only
prophet to exhibit such charity. This was the desire of Lehi, Nephi, and Jacob—Thy fathers have also required of me this thing (v.
18). See also DC 10:47-52. The Nephite prophets’ charity for their Lamanite
brethren was discussed in the allegory of the olive tree, as recorded in the
following passage:
‘the other part
of the tree hath brought forth wild fruit…
And it came to pass
that the Lord of the vineyard said unto the servant: Pluck off the branches
that have not brought forth good fruit, and cast them into the fire.
But behold, the servant
said unto him: Let us prune it, and dig about it, and nourish it a little
longer, that perhaps it may bring forth good fruit unto thee, that thou canst
lay it up against the season.’ (Jacob
5:25-7)
Marvin J. Ashton
“Very
often the Twelve and the First Presidency pray together. When President Kimball
takes his turn to be voice, he generally includes this phrase in his prayers:
‘Bless our enemies. Help us to understand them, and them to understand us.’ He
doesn’t ask for vengeance or retaliation, just for understanding so differences
can be resolved. Perhaps, family differences and neighborhood problems could be
resolved if we would follow our prophet’s example and pray for patience and
forgiveness.” (Conference Report, Apr. 1985, p. 59 as taken from Latter-day
Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 193)
Enos 1:15 Whatsoever thing ye shall ask in faith, believing that ye
shall receive in the name of Christ, ye shall receive it
There are a few promises in
the Book of Mormon that are repeated over and over again. Apparently, we don’t
learn without repetition. This promise, as given to Enos, is a marvelous
promise that is too often taken for granted. It is taken for granted because
the reader does not really believe what the Lord has promised. This is
the famous tendency to believe in Christ but not to believe Christ, “The
real question is ‘Do we believe Christ?’ It is one thing to believe in him and
quite another to believe him (Robinson 8-12).” (Book of Mormon Symposium
Series, edited by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 178).
Indeed, we should remember
the words of Enos, that God could not lie (v.
6). When the Lord promises to give us whatever we want, as long as we ask in
faith believing in his name, he means what he says. We have no reason to doubt,
no reason to waver else we become like a wave of the
sea driven with the wind and tossed (James 1:6).
Enos 1:18 the people of Nephi did seek diligently to restore the
Lamanites
When
we think of missionary work among the Lamanites, we often think of the success
of the sons of Mosiah (Alma 17-26). These brave missionaries were not the only
ones to attempt to preach to the Lamanites, they were just more successful.
Both Jacob and Enos record that their attempts to restore the Lamanites were
diligent but unfruitful (Jacob 7:24).
Enos
1:21 the people of Nephi did till the land
The discipline of
Anthropology studies the basic forms of human society. Typically, the “hunter-gatherer”
society is considered less advanced than the agriculturally-based society. Enos
tells us that the Lamanites were nomadic hunter-gatherers, feeding upon beasts of prey; dwelling in tents, and
wandering about in the wilderness (v. 20). Apparently, the Nephite
society was more advanced in that they practiced a typical, agricultural
economy. Apparently, hunting was also common among the Nephites because that is
what Enos was doing before he began to pray, I went
to hunt beasts in the forests (v. 3).
Enos 1:23 stirring them up continually to keep them in the fear of
the Lord
To say that the Nephites
were righteous and that the Lamanites were wicked is an oversimplification. The
righteousness of the Nephites fluctuated greatly over their history. The
Nephite prophets were working hard to keep the people from falling into
wickedness. The Lord had promised that when the Nephites became wicked, he
would send wars and destructions upon them, and they were having wars all the
time. To this point, Nephi, Jacob, and Enos had witnessed great wars between
the two peoples. This unfortunate pattern continues for the rest of the book of
Mormon.
The only weapon that the
prophets had against this wickedness was the preaching of the word. And now, as the preaching of the word had a great tendency
to lead the people to do that which was just—yea, it had had more powerful
effect upon the minds of he people than the sword, or anything else which had
happened unto them—therefore Alma thought it was expedient that they should try
the virtue of the word of God (Alma 30:5). This preaching had an effect
until the days of Mormon, when the wickedness reached its peak. Behold, I am laboring with them continually; and when I
speak the word of God with sharpness they tremble and anger against me; and
when I use no sharpness they harden their hearts against it; wherefore, I fear
lest the Spirit of the Lord hath ceased striving with them (Moroni 9:4).
Enos 1:27 there is a place prepared for you in the mansions of my
Father
This passage is reminiscent
of the word of the Lord to his disciples, In my
Father’s house are many mansions: if it were not so, I would have told you, I
go to prepare a place for you…that where I am, there ye may be also (Jn
14:2-3).
Stephen L. Richards
“For
many centuries the world was without an explanation of the ‘many mansions’ in our Father's house. In February 1832, the Prophet Joseph wrote:
‘From sundry revelations which had been received, it
was apparent that many important points touching the salvation of man had been
taken from the Bible, or lost before it was compiled. It appeared self-evident
from what truths were left, that if God rewarded every one according to the
deeds done in the body, the term Heaven, as intended for the Saints' eternal
home, must include more kingdoms than one.’ (See Introduction to D &
C 76.)
“It
was in answer to this query in the mind of the Prophet that the revelation
which is sometimes characterized as ‘The Vision’ came to him. It is the explanation of the words of the
Savior in that it defines the mansions, kingdoms, and glories which prevail in
heaven, ‘my Father's house.’ These kingdoms
are designated as the celestial, the terrestrial, and the telestial.” (Conference
Reports, Oct. 1956, p. 43)
George F. Richards
“More
than forty years ago I had a dream, which I am sure was from the Lord. In this
dream I was in the presence of my Savior as he stood in mid-air. He spoke no
word to me, but my love for him was such that I have not words to explain. I
know that no mortal man can love the Lord as I experienced that love for the
Savior unless God reveals it unto him. I would have remained in his presence,
but there was a power drawing me away from him, and as a result of that dream I
had this feeling, that no matter what might be required at my hands, what the
gospel might entail unto me, I would do what I should be asked to do, even to
the laying down of my life.
“And
so when we read in the scriptures what the Savior said to his disciples:
‘In my Father's house
are many mansions: . . . I go to prepare a place for you . . . that where I am,
there ye may be also,’ (John 14:2,3.)
“I
think that is where I want to be. If only I can be with my Savior and have that
same sense of love that I had in that dream, it will be the goal of my
existence, the desire of my life.” (Conference Reports, Oct. 1946, p.
139)