Reviewer Robert E. Riggs
As part of the latter-day "restitution of all things," a constitution for a political Kingdom of God was revealed to Joseph Smith. The political kingdom with its "Government of God," as the facts have been reconstructed by Dr. Andrus, was supposed to grow "out of the Church" and be subject to the ultimate rule of the priesthood. All officers of the government were to be nominated by priesthood authority, and citizens of the kingdom would "recognize the will and dictation of the Almighty" as revealed to Church leaders. Nevertheless, the political and spiritual kingdoms were to be distinct entities, with "a constitutional separation of powers between Zion and the political government." Being republican, representative and democratic, the government would also hold individual rights and freedoms inviolate. The role of political parties in selecting candidates would "naturally" (and with good riddance) be eliminated. As the government expanded to encompass the earth, it was to assume a federal form, with respect for local customs, religion, and cultural patterns. Excluding the church and state relationship, the government would bear a striking similarity to the United States constitutional system as conceived by the Founding Fathers.
Because the revealed constitution is now nowhere to be found, and Joseph Smith was never able to inaugurate the "Government of God" in more than rudimentary form, the author's task of reconstructing Joseph Smith's concept of "world government" is exceedingly difficult. Recognizing the limitations of the source material, Dr. Andrus deals with the subject only in his first chapter. The remaining two-thirds of this slender volume relates to the organization and activities of the General Council, or Council of Fifty, which may have been a first step toward the political kingdom but certainly was not world government.
Comments: As the World Economic system falls apart or self destructs, those who have inner guidance will form new local governing units in their neighborhoods and towns. Neighborhood and town councils, guided by openness, integrity and goals of healthy living and helping those in need. The will be taught the proper use of authority, which any parent can learn or any community leader can learn - functioning in their area of stewardship. See D and C 121.
Ezekiel 34 tells of those who are stewards of food in the last days. Elder McConkie taught this was Christ, but the Church directed him to remove many things from his books. Learn about how important this was to be kept sacred and symbolically put in the endowment. . Click here.
Learn about buying and selling in the end times. Link here to chapters 12 and 13
The Church leaders agree, that the Political Kingdom grows out of the Church but is not the Church. Hyrum Andrus. Joseph Smith and World Governments.published in 1973. page 9, referring to D H C III, p380-3.
William Clayton, an English convert who began doing clerical work for Joseph Smith in 1842, was appointed clerk to the Council of Fifty at the council’s first meeting in Nauvoo. Clayton kept meeting minutes on loose sheets of paper and later copied these minutes into three small bound volumes. These volumes were brought across the plains to the Salt Lake Valley by Brigham Young, and they were retained by him and other members of the council. By the 1880s, the volumes were in the custody of the Office of the First Presidency, where they remained until the 21st century. In 2010, the First Presidency transferred the volumes to the Church History Library, after which Joseph Smith Papers scholars began preparing the records for publication.2
As Joseph Smith explained to the council in April 1844: “There is a distinction between the Church of God and kingdom of God [or Council of Fifty]. The laws of the kingdom are not designed to effect our salvation hereafter. It is an entire, distinct and separate government. The church is a spiritual matter and a spiritual kingdom; but the kingdom which Daniel saw was not a spiritual kingdom, but was designed to be got up for the safety and salvation of the saints by protecting them in their religious rights and worship.”8
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Avraham Gileadi, in his book, “The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon” quotes the Prophet Joseph Smith as making the following statement:
Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.
He also quotes from the dedicatory prayer offered by Orson Hyde on the Mount of Olives,
Let them know that it is Thy good pleasure to restore the kingdom to Israel–raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David Thy servant, even a descendant from the loins of ancient David to be their king.
Duane Crowther in his book, “Prophecy, Key to the Future,” gives his opinion that King David will appear immediately before the Battle of Armagedon. He refers us to the following scriptures citing that this David will be responsible for building the temple in Palestine in the last days–Zechariah 6:11-13, Jeremiah 23:5-6, Hosea 3:4-5.
So, according to these sources, the Servant David is yet to appear
The Apocalyptic Vision of Isaiah
by Avraham Gileadi
...three kinds of sons to depict three different categories of God’s people: (1) those who do not keep the terms of God’s covenant, who prove disloyal or rebellious against God; (2) those who keep the terms of God’s covenant but who have not yet proven faithful to God under all conditions; and (3) those who keep the terms of God’s covenant and prove faithful to God under all conditions. Just as all three kinds of sons may be found in individual families, so they are found among the people of God.
By way of comparison with Isaiah’s spiritual categories, Paul identifies similar ones when he likens people’s eternal destinies to the brightness of heavenly bodies, each representing a different spiritual level: “There is one glory of the sun and another of the moon and another of the stars” (1 Corinthians 15:41). These categories exist at the end of the world as well as anciently. For each, the “Day of Jehovah” provides a test, and each chooses to experience that test differently.
For example, Isaiah uses three symbolic names to represent three categories of God’s people. The first is Maher Shalal Hash Baz, which means “Hasten the Plunder, Hurry the Spoil.” By giving one of his sons that name, Isaiah predicts Assyria’s destruction and plunder of God’s rebellious people. The category symbolized by that name includes those of Jacob/Israel who follow King Ahaz’s example of rebelling against God when put to the test. These descend spiritually to Isaiah’s Babylon level, and as a result they lose God’s protection in the “Day of Jehovah,” in the end-time as well as anciently.
Descent from the Jacob/Israel level to the Babylon level means that for many people the Jacob/Israel level is a pivotal point on the spiritual ladder. Like the people of King Hezekiah, some pass God’s test and ascend from there to the Zion/Jerusalem level. Others, like King Ahaz and his people, fail a similar test and descend to the Babylon level. God orchestrates opportunities for his people to ascend, but those very opportunities can also be the occasion for some to descend. People who reject God’s warning to repent of evil cannot avoid being cursed instead of blessed when time runs out.
Shear Jashub, the symbolic name of a second son of Isaiah, means “A Remnant Shall Repent” or “A Remnant Shall Return.” (The verb repent, in Hebrew, also means “return.”) This name represents those of Jacob/Israel who repent of doing evil and who keep the terms of God’s covenant. Upon passing God’s test of loyalty, they ascend to the Zion/Jerusalem level. As God’s covenant people, they are appointed to teach and minister to the next lowest category— Jacob/Israel—so that they too may repent. Many who repent, who find themselves dispersed among the nations at the end of the world, return to Zion in the “Day of Jehovah.”
The third symbolic name, Immanuel, means “God Is with Us.” In Isaiah’s Seven-Part Structure, it represents those of Zion/Jerusalem who prove faithful to God under all conditions.
These pass God’s test of loyalty and ascend to the son/servant level. In that category are King Hezekiah and God’s end-time “servants” and “sons,” who are deliverers in their own right. Like Hezekiah, they intercede for and minister to lower levels on the spiritual ladder. In the “Day of Jehovah,” they obtain God’s deliverance of people who are in the process of ascending to the Zion/Jerusalem level. God is with his servants and sons, as he was with Hezekiah, to protect both them and those to whom they minister.
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