Chapter 2—Two Ways
Hebrews 11 is a remarkable treatise on the power given those
proven faithful. Through faith the righteous “obtained a good report”
(Hebrews 11:2) or “received their commendation” (ESV). Abel is listed
first because the lesson we learn from him is first for ascension.
Hebrews 11’s experiential order, compared to a chronological
order, is of great worth. These truths “written aforetime . . . for our
learning” should be studied that we “might have hope” (Romans 15:4).
What are we to learn from the righteous Abel who was slain by Cain, his own brother? Abel is first because he believed God. “Abel hearkened unto the voice of the Lord” (Moses 5:17) while Cain did not. The conflict between Cain and Abel (like that between Nephi and his brothers Laman and Lemuel) stemmed from differing beliefs. Cain believed reform could exist in the gospel. Abel knew that offering in righteousness meant there could be no variation from what God commanded. “By faith, Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous, God Himself bearing witness to his gifts” (Hebrews 11:4).
Abel proclaims the critical component of His gospel, pointing us to Christ as the center of redemption and the only means of salvation. Abel demonstrates belief, precise obedience, and the necessity to worship in the very manner God appointed. His martyrdom testifies that faithfulness brings persecution. Abel’s innocent blood shed serves as a type of Jesus Christ’s atoning death.
As the first martyr and witness, Abel’s testimony outlived him. Abel, “being dead yet speaketh” (Hebrews 11:4) to all willing to hear.
Obedience prepares a foundation worthy of His name, so the moment we transgress His bounds we fall under the influence of evil. If we turn to Him, He promises to “instruct sinners in the way . . . [and] teach the humble His way . . . He will instruct him in the way he should choose . . . He will make them know His covenant” (Psalm 25:8–9, 12, 14, NASB).
The gospel fulness was not given to Adam and Eve when they first began their mortal journey. They had to be tested to see if they would remain loyal to the portion given before greater truth was revealed. For many years Adam obediently sacrificed without fully understanding why he was commanded to do so. When further knowledge was revealed, Adam and Eve rejoiced exceedingly, “blessed the name of God, and they made all things known unto their sons and their daughters” (Moses 5:12). However, their children were not so eager to receive His gospel. Because his imitative teachings were very well received, Satan already had a great hold on the first generation.
Having both been taught the gospel, Cain and Abel actively pursued divine privileges and power in two different ways. The crucial difference was that Cain hearkened to another voice that encouraged variation from what God revealed. It was Satan, not God, who prematurely commanded Cain to “make an offering unto the Lord” (Moses 5:18). The Lord knew Cain was not yet spiritually prepared to offer in faith and righteousness, although He desired Cain would become worthy of such blessings. The law of sacrifice is given only after we are hearken to or obey God’s word. Cain listened to another voice. Because his works were not aligned with God’s commands, He “had not respect” for Cain’s offering (Moses 5:21).
Cain expected his efforts to be rewarded, but he was cursed because he “rejected the greater counsel which was had from God” (Moses 5:25). Still, he had a choice: he could repent and return to God’s revealed way or forfeit eternal blessings. Cain became angry when his form of worship was challenged. He “was wroth and listened not anymore to the voice of the Lord” (Moses 5:26). Wrath is a typical reaction when traditions or beliefs are questioned. Laman and Lemuel were angry when rebuked and, like Cain, they sought the life of their brother. Pride and stubbornness fueled their anger and prevented them from coming to Christ to find acceptance as their brothers had done. It is no coincidence that the Bible and Book of Mormon begin with a similar story. Anger results because the guilty take the truth to be hard. “This is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away” (3 Nephi 11:30).
False prophets “make you vain: they speak a vision of their own heart and not out of the mouth of the Lord” (Jeremiah 23:16). Vanity ministers without revelation and cannot bring the power of faith.
“We are all subject to vanity while we travel through the crooked paths,” because God is not found there. Believing we have a right to reform, reconstruct, or repeal what God revealed is the ultimate demonstration of pride, the “vanity of vanities” (Ecclesiastes 1:2). Qumran vigorously sought to avoid this: “None of the men of holiness shall lean upon works of vanity; for they are all vanity who know not His covenant, and He will blot from the world all them that despise His word.”
Unbelief prohibits His light, knowledge, power, and authority. Only two years after its organization, the Lord condemned the LDS church, even all, for vanity, unbelief, and taking His word lightly.
Just as the Pharisees placed disproportionate emphasis on oral law, many professed believers today also trust what is handed down (traditions) instead of what is written (revealed). We are commanded to “rely upon the things which are written” (D&C 18:3). “The fulness of my gospel [is] sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old” (D&C 66:2).
What He revealed in antiquity was restored in this dispensation, but it has been quickly dismissed. What men perceive as progress is often the enemy of righteousness. Philosophies of men, even if mingled with scripture, cannot coexist with authentic revelation from God.
Pride and vanity encourage us to believe it is within our power or authority to modify the fixed, unchangeable path to God. Man only has freedom to choose between obedience or rebellion, good or evil, God’s way or another way. This agency does not extend itself into a right to change God’s laws, ordinances, rites, doctrines, order, or boundaries. There is, and will always be, only one narrow path that permits us to effectively worship the Lord—but few find it.
That vanity ministers without revelation is a powerful indictment against the condemned. Vain means to deteriorate, fail, or go astray. Vanity also includes taking the Lord’s name in vain by saying or doing that which He has not authorized or not fulfilling our covenant obligations. Vain imaginations include believing God can accept man’s changes.
Since God cannot vary, we cannot obtain godliness if we change what He revealed. “I am the Lord, I change not” (Malachi 3:6). Do we believe Him? To be like Him, innovation and deviation cannot be tolerated. To believe men can alter worship of God denies the “order of things God has established” (LF 6:4). “Behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith” (2 Nephi 27:23).
Without believing Him, there is no saving faith. Without faith in Him, the miracles and works of God must cease.
For footnotes and references, click HERE.
What are we to learn from the righteous Abel who was slain by Cain, his own brother? Abel is first because he believed God. “Abel hearkened unto the voice of the Lord” (Moses 5:17) while Cain did not. The conflict between Cain and Abel (like that between Nephi and his brothers Laman and Lemuel) stemmed from differing beliefs. Cain believed reform could exist in the gospel. Abel knew that offering in righteousness meant there could be no variation from what God commanded. “By faith, Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous, God Himself bearing witness to his gifts” (Hebrews 11:4).
Abel proclaims the critical component of His gospel, pointing us to Christ as the center of redemption and the only means of salvation. Abel demonstrates belief, precise obedience, and the necessity to worship in the very manner God appointed. His martyrdom testifies that faithfulness brings persecution. Abel’s innocent blood shed serves as a type of Jesus Christ’s atoning death.
As the first martyr and witness, Abel’s testimony outlived him. Abel, “being dead yet speaketh” (Hebrews 11:4) to all willing to hear.
The first great lesson which we learn from Abel’s faith is the Two Ways of Access. In one of those two ways, each one who reads these lines stands today. Either he is trusting in something instead of . . . [or] in addition to Christ; or he is trusting wholly in the merits of that Substitute whom God has provided, even the precious blood of that Lamb.Abel teaches there are only two ways. Either we believe God and His revealed word without variation or we remain in unbelief. Abel chose the first, Cain the latter. This same choice—aligning with God’s way or accepting Satan’s divergent plan—was presented in the pre-mortal realm. It is the first and last lesson in scripture. “I gave [man] his free will and I pointed out to him the two ways—light and darkness” (2 Enoch 30:13).
Obedience prepares a foundation worthy of His name, so the moment we transgress His bounds we fall under the influence of evil. If we turn to Him, He promises to “instruct sinners in the way . . . [and] teach the humble His way . . . He will instruct him in the way he should choose . . . He will make them know His covenant” (Psalm 25:8–9, 12, 14, NASB).
The gospel fulness was not given to Adam and Eve when they first began their mortal journey. They had to be tested to see if they would remain loyal to the portion given before greater truth was revealed. For many years Adam obediently sacrificed without fully understanding why he was commanded to do so. When further knowledge was revealed, Adam and Eve rejoiced exceedingly, “blessed the name of God, and they made all things known unto their sons and their daughters” (Moses 5:12). However, their children were not so eager to receive His gospel. Because his imitative teachings were very well received, Satan already had a great hold on the first generation.
Satan came among [the children of Adam and Eve], saying, I am also a son of God; and he commanded them, saying, Believe [Christ’s gospel] not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sensual, and devilish. And the Lord God called upon men by the Holy Ghost everywhere and commanded them that they should repent. And as many as believed in the Son, and repented of their sins, should be saved; and as many as believed not and repented not, should be damned; and the words went forth out of the mouth of God in a firm decree; wherefore they must be fulfilled. (Moses 5:13–15)Cain was born after Christ’s gospel was more fully revealed, so Eve optimistically declared, “I have gotten a man from the Lord; wherefore he may not reject his words” like his siblings (Moses 5:16). Although he and Abel were raised with the gospel, “Cain hearkened not, saying, Who is the Lord that I should know him?” (Moses 5:16). The pharaoh in Moses’ day also asked, “Who is the Lord that I should obey his voice to let Israel go?” (Exodus 5:2). Wicked King Noah declared, “Who is the Lord that shall bring upon my people such great affliction?” (Mosiah 11:27). Similarly, many today do not believe knowing Him is necessary. The faithful plead, “Remove far from me vanity and lies . . . lest I be full and deny thee and say, Who is the Lord?” (Proverbs 30:8–9). It is false to assume Cain, the Pharaoh, or King Noah despised religion for they did not reject belief of God. Most Christians believe knowing of Him is enough but they must “stay themselves upon the God of Israel” (1 Nephi 20:2).
Having both been taught the gospel, Cain and Abel actively pursued divine privileges and power in two different ways. The crucial difference was that Cain hearkened to another voice that encouraged variation from what God revealed. It was Satan, not God, who prematurely commanded Cain to “make an offering unto the Lord” (Moses 5:18). The Lord knew Cain was not yet spiritually prepared to offer in faith and righteousness, although He desired Cain would become worthy of such blessings. The law of sacrifice is given only after we are hearken to or obey God’s word. Cain listened to another voice. Because his works were not aligned with God’s commands, He “had not respect” for Cain’s offering (Moses 5:21).
[Cain] was but a man—the true type of flesh and humanity. His life as a husbandman may perhaps have expressed, in some measure, his proud resolve to overcome the curse of the fall and to force from the ground by skill and culture something that would contradict or counteract the thorns and thistles of the curse . . . Not only did it become the sphere of his occupation, but also the symbol of his spirit. His heart and life were of the earth, earthy. He knew no higher religion than that which was born of earth and had no higher aim and instincts than its pleasures and pursuits. And so . . . the offering he brought was simply the fruit of his own farm and the product of his own works. He recognized no condition of sin or need of forgiveness . . . Cain’s offering was simply his works, the things he had wrought with his sinful hands. It is the perfect type of every form of self-righteousness . . . and so Cain was rejected.While Abel “walked in holiness before the Lord,” Cain used a method of worship without blood. Only that which points us to Christ’s redemptive work can be accepted, for “without shedding of blood is no remission” of sin (Hebrews 9:22). Because of his unbelief, Cain could not sacrifice in faith or righteousness. The prophet Joseph explained,
Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin.
But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying of his gifts. Certainly, the shedding of the blood of a beast could be beneficial to no man except it was done in imitation, as a type, or explanation of what was to be offered through the gift of God Himself; and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins.Joseph said, “How did they begin to offer sacrifices in an acceptable manner? If they offered sacrifices they must be authorized by ordination” of God. God will not ordain that which He cannot accept, and He will not accept that which He did not ordain. Without faith in the Lord, Cain’s sacrifice could not be accepted.
Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was? I am the Lord thy God; and I give unto you this commandment—that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord.
And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain . . . and whatsoever things are not by me shall be shaken and destroyed. (D&C 132:9–14)The same question that confronted Cain and Abel applies today: do we believe God or do we hearken to another? History shows that those who follow another were misled, condemned, and ultimately destroyed. “The Lord knoweth the way of the righteous: but the way of the ungodly shall perish” (Psalm 1:6). Only worship according to divine law is acceptable. No amount of toil from Cain’s labors could compensate for not living God’s ordinances with exactness. Likewise, no amount of service, tithing, or works can satisfy the requirements for eternal life if we do not come to Christ. Busy-ness for the sake of religion is convincingly preached, but it cannot replace faithful worship.
Cain expected his efforts to be rewarded, but he was cursed because he “rejected the greater counsel which was had from God” (Moses 5:25). Still, he had a choice: he could repent and return to God’s revealed way or forfeit eternal blessings. Cain became angry when his form of worship was challenged. He “was wroth and listened not anymore to the voice of the Lord” (Moses 5:26). Wrath is a typical reaction when traditions or beliefs are questioned. Laman and Lemuel were angry when rebuked and, like Cain, they sought the life of their brother. Pride and stubbornness fueled their anger and prevented them from coming to Christ to find acceptance as their brothers had done. It is no coincidence that the Bible and Book of Mormon begin with a similar story. Anger results because the guilty take the truth to be hard. “This is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away” (3 Nephi 11:30).
There will be many who read these words who will be also ‘very wroth,’ and wroth with us for writing them. For this cuts at the root of all men’s accepted traditions, his cherished practices, and his boasted capabilities. It cuts off from him the praise and applause of man. It writes folly on his vain counsels and imaginations. It makes an end of his attainments and ambitions. He may, and doubtless will, go on in ‘the way of Cain,’ just the same. But it all counts for nothing. ‘It profiteth nothing.’ It is ‘labour in vain.’Without His acceptance, our works “profiteth nothing” (John 6:63) and we labour in vain. Like Cain, we are deceived if we think deviant worship is acceptable, for it is vanity, meaning futile or worthless. Vanity condemns us because our works amount to nothing. To think our suggestions, reforms, or ideas can supersede God’s way is vanity, for our ways are not His ways. It is a self-centered approach to the gospel, putting ourselves as decision-makers instead of the Lord.
False prophets “make you vain: they speak a vision of their own heart and not out of the mouth of the Lord” (Jeremiah 23:16). Vanity ministers without revelation and cannot bring the power of faith.
“We are all subject to vanity while we travel through the crooked paths,” because God is not found there. Believing we have a right to reform, reconstruct, or repeal what God revealed is the ultimate demonstration of pride, the “vanity of vanities” (Ecclesiastes 1:2). Qumran vigorously sought to avoid this: “None of the men of holiness shall lean upon works of vanity; for they are all vanity who know not His covenant, and He will blot from the world all them that despise His word.”
Unbelief prohibits His light, knowledge, power, and authority. Only two years after its organization, the Lord condemned the LDS church, even all, for vanity, unbelief, and taking His word lightly.
And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin. And by this you may know they are under the bondage of sin, because they come not unto me. For whoso cometh not unto me is under the bondage of sin. And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received—which vanity and unbelief have brought the whole church under condemnation. And this condemnation resteth upon the children of Zion, even all.
And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written—that they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion. For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay.
Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief. (D&C 84:49–51, 54–59, 74–76)Condemning the “whole church . . . even all” in November 1832 was not without warning. Exactly one year prior, the Lord declared to “ye elders of my church . . . Ye endeavored to believe that ye should receive the blessing which was offered unto you; but behold, verily I say unto you there were fears in your hearts, and verily this is the reason that ye did not receive” (D&C 67:1, 3). Fear is the opposite of faith. The Lord delivered His “testimony of the truth of these commandments which are lying before you” and commanded the elders to “seek ye out of the Book of Commandments” His word (D&C 67:4, 6). The Lord’s next charge is significant: “Ye are under condemnation if ye do not bear record that they are true. For ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights” (D&C 67:8–9). To bear record is to declare, uphold, maintain, or bring forth with authority or power. It is to arise (H5375) or sustain without yielding. To bear record is the work of God. To not bear record takes His word lightly.
Just as the Pharisees placed disproportionate emphasis on oral law, many professed believers today also trust what is handed down (traditions) instead of what is written (revealed). We are commanded to “rely upon the things which are written” (D&C 18:3). “The fulness of my gospel [is] sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old” (D&C 66:2).
What He revealed in antiquity was restored in this dispensation, but it has been quickly dismissed. What men perceive as progress is often the enemy of righteousness. Philosophies of men, even if mingled with scripture, cannot coexist with authentic revelation from God.
Pride and vanity encourage us to believe it is within our power or authority to modify the fixed, unchangeable path to God. Man only has freedom to choose between obedience or rebellion, good or evil, God’s way or another way. This agency does not extend itself into a right to change God’s laws, ordinances, rites, doctrines, order, or boundaries. There is, and will always be, only one narrow path that permits us to effectively worship the Lord—but few find it.
That vanity ministers without revelation is a powerful indictment against the condemned. Vain means to deteriorate, fail, or go astray. Vanity also includes taking the Lord’s name in vain by saying or doing that which He has not authorized or not fulfilling our covenant obligations. Vain imaginations include believing God can accept man’s changes.
For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing? And now, if ye have imagined up unto yourselves a god who doth vary, and in whom there is shadow of changing, then have ye imagined up unto yourselves a god who is not a God of miracles. (Mormon 9:9–10)Vain imaginations are the great and spacious building that separates us from God and keep us in Satan’s power.
All are trusting either to that Substitute whom God has provided, or they are labouring to provide one for themselves. One is God’s way, the other is man’s. One is by faith, the other is by fancy. One is of grace, the other is of merit. One is of faith, the other is of works. One is Christianity, the other is religion. The one rests on what God has said, the other rests on what man thinks. The one rests on what Christ has done, the other rests on what man can do . . . As to what man is to ‘do’ there is no end to the variety.
In no sphere is evolution seen to such a remarkable extent [as] in human affairs, because man has departed from God. Evolution consists in unbelief and in departure from God . . . but it is in the religious sphere that it was first seen . . . In the way of Abel there has never been any evolution.If God permits variance, He would be a “respecter of persons” but He is not (D&C 1:35). If changes are tolerated, He must cease to be God and the work of justice would be destroyed.
Since God cannot vary, we cannot obtain godliness if we change what He revealed. “I am the Lord, I change not” (Malachi 3:6). Do we believe Him? To be like Him, innovation and deviation cannot be tolerated. To believe men can alter worship of God denies the “order of things God has established” (LF 6:4). “Behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith” (2 Nephi 27:23).
Without believing Him, there is no saving faith. Without faith in Him, the miracles and works of God must cease.
For footnotes and references, click HERE.