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05/29/2026

The Two Rebellions and the Embodied Watchers

Premortal Spirits, Heavenly Souls, and the Forgotten Physicality of the Genesis 6 Angels

Written by Mark Tyson Trent Lichtenwalter

Before reading the body of this essay, consider the following questions carefully:

* Does scripture describe only one heavenly rebellion, or does it preserve evidence of multiple rebellions occurring at different stages of cosmic history?
* Why does Genesis 6 describe the “sons of God” taking wives and producing offspring if the event was purely symbolic?
* Why do Jude and Peter specifically connect sinful angels to divine judgment if Genesis 6 merely describes ordinary human intermarriage?
* Why does Abraham describe premortal heavenly beings as “souls” if modern assumptions insist they were merely vague, immaterial spirits?
* Why does Restoration scripture define a soul as “the spirit and the body”?
* Why do angels throughout scripture repeatedly appear in physical form, eat food, wrestle with men, enter houses, and interact materially with the world?
* Have modern readers flattened ancient cosmology into a framework shaped more by contemporary assumptions than by the scriptural texts themselves?

The Modern Reduction of Heavenly Beings

One of the most common assumptions among modern readers — including many Latter-day Saints — is the idea that every heavenly being prior to resurrection existed merely as an immaterial spirit in the modern philosophical sense.

Yet the scriptures themselves appear far more layered and complex than this flattened assumption allows.

Doctrine and Covenants 129 is often introduced in discussions concerning angels and fallen beings. The revelation gives instructions for discerning spiritual manifestations and administrations:

“There are two kinds of beings in heaven, namely: Angels, who are resurrected personages, having bodies of flesh and bones…

Secondly: the spirits of just men made perfect.” — Doctrine and Covenants 129:1–3.[A]

The revelation then explains how to discern true heavenly messengers from deceptive spirits appearing as angels of light.[B]

However, Doctrine and Covenants 129 is specifically addressing present spiritual administrations and manifestations. It is not directly discussing Genesis 6, the Watchers, the Nephilim, or the ancient rebellion traditions surrounding the days before the flood.

This distinction matters enormously.

The Physical Language of Genesis 6

Genesis explicitly states:

“And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose…

There were giants in the earth in those days… when the sons of God came in unto the daughters of men, and they bare children to them.” — Genesis 6:1–4, KJV.[C]

The language of the passage is strikingly physical.

The text describes:

* sons of God,
* taking wives,
* coming in unto women,
* and children being born.

The offspring are called “giants” in the King James Version, translated from the Hebrew term Nephilim.[D]

The text itself does not read like a symbolic abstraction. It reads as embodied interaction resulting in literal offspring.

Jude, Peter, and the Angelic Rebellion

The New Testament expands this framework further.

Jude writes:

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” — Jude 1:6.[E]

Peter similarly states:

“For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” — 2 Peter 2:4.[F]

Both passages speak specifically of angels that sinned.

This is important because modern readers often collapse every rebellion narrative into the premortal war in heaven alone. Yet the scriptures appear to preserve more than one rebellion tradition.

Two Distinct Heavenly Rebellions

The first rebellion occurred before the foundation of the earth.

Revelation describes war in heaven:

“And there was war in heaven: Michael and his angels fought against the dragon…” — Revelation 12:7.[G]

Likewise, Abraham preserves the premortal council narrative:

“And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me.” — Abraham 3:27.[H]

This rebellion concerns premortal spirits before mortality.

But Genesis 6 appears to describe a second rebellion occurring after the earth was already populated.

This second rebellion involved heavenly beings already operating upon the earth:

* taking wives,
* corrupting mankind,
* producing offspring,
* and later being judged and restrained.

These appear to be separate events rather than the same rebellion retold.

The Forgotten Meaning of “Souls”

This is where Restoration scripture becomes especially significant.

Abraham states:

“Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was… and among all these there were many of the noble and great ones.” — Abraham 3:22.[I]

Then immediately afterward the text says:

“And God saw these souls that they were good.” — Abraham 3:23.[J]

That wording deserves careful attention.

The text does not merely say “spirits.” It says “souls.”

Doctrine and Covenants 88 defines a soul this way:

“And the spirit and the body are the soul of man.” — Doctrine and Covenants 88:15.[K]

This creates a theological complication many modern readers simply skip over.

If Abraham calls premortal heavenly beings “souls,” and Restoration scripture defines a soul as spirit plus body, then the simplistic assumption that all heavenly beings before resurrection were merely disembodied abstractions becomes much harder to sustain.

Joseph Smith further taught:

“The spirit of man is in the likeness of his person.” — History of the Church, Vol. 6, p. 366.[L]

Thus, Restoration theology already presents heavenly identity as:

* organized,
* recognizable,
* embodied in some sense,
* hierarchical,
* and possessing individuality before mortal birth.

Angels Acting Physically in Scripture

The scriptures repeatedly portray angels interacting physically with mankind.

Jacob physically wrestled with a heavenly being:

“And Jacob was left alone; and there wrestled a man with him until the breaking of the day.” — Genesis 32:24.[M]

Hosea later identifies the being as an angel:

“Yea, he had power over the angel, and prevailed.” — Hosea 12:4.[N]

Likewise, Abraham’s heavenly visitors physically ate food:

“And he took butter, and milk, and the calf which he had dressed, and set it before them… and they did eat.” — Genesis 18:8.[O]

The angels entering S***m physically interacted with Lot and the men of the city:

“And the men put forth their hand, and pulled Lot into the house to them, and shut to the door.” — Genesis 19:10.[P]

These are not presented as purely symbolic spiritual impressions. The texts describe material interaction.

The Watchers and Earthbound Judgment

Ancient Enochic traditions expand the Genesis 6 framework even further.

1 Enoch describes heavenly Watchers descending to earth, taking wives, teaching forbidden knowledge, producing giant offspring, and later being bound in judgment.[Q]

Jude’s language concerning angels leaving their “first estate” strongly parallels these traditions.[R]

Under this framework, the rebellion appears to involve heavenly beings descending into earthly corruption, losing their former estate, and being prevented from returning to heaven after judgment.

This is fundamentally different from merely discussing deceptive spirits appearing as angels of light in Doctrine and Covenants 129.

Conclusion

The purpose of this essay is not to claim that every mystery has been solved.

Rather, the purpose is to demonstrate that the scriptures themselves appear far more layered than the simplified assumptions many modern readers inherit culturally.

Genesis 6 describes:

* sons of God,
* taking wives,
* producing offspring,
* and giant beings upon the earth.

Jude and Peter speak of angels that sinned and left their heavenly estate.

Abraham describes premortal heavenly beings as “souls.”

Doctrine and Covenants defines a soul as spirit plus body.

Joseph Smith taught that spirits possess recognizable likeness and form.

Angels throughout scripture physically:

* wrestle,
* eat,
* enter homes,
* interact materially,
* and appear as men.

Taken together, these passages leave open the very real possibility that the Genesis 6 rebellion involved embodied heavenly beings operating physically upon the earth before their judgment and restraint.

Whether one ultimately accepts that conclusion or not, the framework deserves deeper consideration than it is usually given.

* Why does scripture repeatedly portray angels acting physically if heavenly beings are assumed to be entirely immaterial before resurrection?
* Why does Abraham refer to premortal heavenly beings as “souls”?
* Why does Doctrine and Covenants 88 define the soul as spirit plus body?
* Why do Jude and Peter specifically connect sinful angels with divine punishment?
* Why does Genesis 6 describe offspring being produced?
* Have modern readers unconsciously imposed post-Enlightenment assumptions onto ancient cosmology?
* Are the scriptures preserving a much larger worldview than modern religious culture is comfortable acknowledging?

Expanded Footnotes and Reference Guide

[A] Doctrine and Covenants 129:1–3. Used because the objection commonly appeals to this section. The revelation concerns discerning spiritual manifestations rather than explaining Genesis 6 cosmology.

[B] Doctrine and Covenants 129:4–9. Used because the revelation discusses deceptive spirits and administrations appearing as angels of light.

[C] Genesis 6:1–4, King James Version. Foundational passage describing sons of God, taking wives, producing offspring, and the giants/Nephilim.

[D] Hebrew: Nephilim. Rendered “giants” in the KJV. Historically associated with giant offspring and fallen-being traditions.

[E] Jude 1:6. Used because Jude explicitly describes angels leaving their first estate and habitation before judgment.

[F] 2 Peter 2:4. Used because Peter parallels Jude and speaks directly of angels that sinned.

[G] Revelation 12:7–9. Used to establish the premortal heavenly rebellion tradition.

[H] Abraham 3:27–28. Used because it preserves the premortal council narrative and heavenly conflict before mortality.

[I] Abraham 3:22. Used because it describes organized premortal intelligences and “noble and great ones.”

[J] Abraham 3:23. Important because Abraham explicitly calls premortal heavenly beings “souls.”

[K] Doctrine and Covenants 88:15. Used because Restoration scripture defines the soul as spirit plus body.

[L] Joseph Smith, History of the Church, Vol. 6, p. 366. Used because Joseph taught that spirits possess recognizable likeness and form.

[M] Genesis 32:24–30. Used because Jacob physically wrestles with a heavenly being.

[N] Hosea 12:4. Used because Hosea identifies Jacob’s wrestling opponent as an angel.

[O] Genesis 18:1–8. Used because heavenly visitors physically eat food prepared by Abraham.

[P] Genesis 19:1–11. Used because the angels physically interact with Lot, the mob, and the physical environment.

[Q] 1 Enoch 6–15. Used because it preserves the most detailed ancient Jewish expansion of Genesis 6 traditions involving the Watchers.

[R] Jude 1:6; 1 Enoch 10–15. Used because both traditions emphasize heavenly beings leaving their estate and being restrained after judgment.

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The Two Rebellions and the Embodied Watchers | Genesis 6, the Nephilim, and the Forgotten Physicality of AngelsWhat if scripture preserves not one heavenly r...

05/26/2026

The Measure of True Sacrifice

A Restoration Analysis of Shane Baldwin’s “Law of Sacrifice” Revelation and the Doctrine of Cleansing

Written by

Mark Tyson Trent Lichtenwalter

What is the difference between honoring sacrifice and granting salvation?
Can a revelation contain genuine spiritual truths while still introducing doctrinal instability?
How should covenant believers test new revelations that sound scriptural on the surface but subtly alter established doctrine beneath?
And does true revelation expand prior scripture, or must it remain harmonized with what God has already revealed?

These questions stand at the center of Restoration theology.

The Prophet Joseph Smith taught that God continues to reveal truth.[1] The heavens are not closed. The Restoration itself is founded upon ongoing revelation. Yet the same Restoration also teaches that revelation must be tested.[2] Spirits must be tried.[3] Doctrine must harmonize with the revelations already given unless God unmistakably establishes new light through divine authority and prophetic order.

The issue examined here is Shane Baldwin’s alleged revelation concerning the law of sacrifice. At first reading, the revelation contains themes deeply rooted in Restoration scripture: Adamic sacrifice, obedience before understanding, broken hearts and contrite spirits, humility, sanctification, and surrender before God. Many portions echo the language and themes of the Book of Moses, 3 Nephi, and the Doctrine and Covenants.

Yet as the revelation progresses, it moves beyond scriptural expansion into doctrinal formulations that create serious tension with canonized Restoration theology.

The revelation begins with one of its strongest sections:

“From the beginning it was known, and from the foundation of the world it was prepared, that all who come unto me must do so with a willing heart and a living offering.”

This harmonizes closely with Restoration scripture. Sacrifice did not originate with the Law of Moses. Adam, Abel, Noah, Abraham, and the patriarchs all offered sacrifice before Sinai.[4] The revelation correctly identifies sacrifice as primordial and rooted in the plan of redemption itself.

The strongest scriptural parallel comes directly from Moses 5:

“And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.”[5]

Shane Baldwin’s revelation accurately reproduces this theological pattern. Adam obeyed before understanding. He acted in faith before explanation was given. The angel then revealed the meaning behind the ordinance:

“This thing is a similitude of the sacrifice of the Only Begotten of the Father.”[6]

This portion of the revelation is solidly Restoration-oriented. The revelation also correctly emphasizes that the true sacrifice was not merely outward ritual, but inward surrender:

“Adam offered not merely the beasts of the field, but his heart, yea, even a broken heart and a contrite spirit.”

This aligns strongly with Christ’s words in 3 Nephi:

“Ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.”[7]

Likewise, the revelation correctly critiques empty outward worship divorced from inward transformation. Scripture repeatedly condemns sacrifice without humility.[8]

However, the revelation becomes unstable when it begins redefining the source and nature of cleansing.

The central doctrinal problem emerges in verses 25–29:

“I sanctify their offering, for they give of themselves, even their blood and their tears and their water, that life may continue… Therefore they are declared clean… Thus they are pronounced clean before me.”

At first glance, this sounds emotionally moving and reverent toward motherhood and female sacrifice. Scripture absolutely teaches that God honors hidden sacrifice, service, and suffering.[9]

Yet the wording creates a profound theological problem.

The revelation does not merely say God honors women. It says they are “declared clean” and “pronounced clean” because of their biological and sacrificial suffering connected to bringing forth life.

This moves beyond honoring sacrifice into salvific language.

In Restoration scripture, cleansing comes through Christ’s atoning blood, repentance, covenant, sanctification, and the Holy Ghost.[10]

Christ Himself taught:

“Whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost.”[11]

Moroni taught:

“By the blood of Christ ye may be purified.”[12]

Helaman declared:

“There is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ.”[13]

The revelation’s wording therefore risks turning biological suffering into a kind of cleansing ordinance.

This becomes clearer when the implications are followed consistently. If women are “declared clean” because they suffer and give life, then theoretically even an unrepentant immoral woman who later bears children could still be viewed as “pronounced clean” through maternal suffering itself.

That is not Restoration doctrine.

Motherhood is sacred. Childbirth is sacred. Sacrifice is sacred. But suffering itself is not the Atonement. Bloodshed alone does not sanctify the soul. If suffering itself cleansed sin, then every wounded soldier, every abused victim, and every suffering mortal would automatically stand justified before God apart from Christ.

Scripture does not teach this.

Rather, scripture teaches:

“No unclean thing can enter into his kingdom.”[14]

And the means of cleansing remains constant throughout all dispensations: Christ, repentance, covenant, sanctification, and the Holy Ghost.[15]

Another major weakness appears in the revelation’s treatment of Cain and Abel.

The revelation says Cain’s offering was rejected because:

“He believed that his labor alone would earn my favor.”

This is partially true, but it significantly softens the scriptural account.

Moses 5 does not merely portray Cain as prideful or self-reliant. It states:

“Cain loved Satan more than God.”[16]

It further says:

“Satan commanded him, saying: Make an offering unto the Lord.”[17]

This is crucial because the Restoration presents Cain not merely as an arrogant worshipper, but as the prototype of counterfeit religion and false sacrifice operating under satanic influence.

Shane Baldwin’s revelation transforms Cain into primarily a moral lesson about ego and self-sufficiency. Scripture presents Cain as something darker: rebellion against divine order itself.

The revelation also states:

“The token matters not without the heart.”

Again, this is only partially true.

Scripture absolutely teaches that ordinances without humility are empty.[18] Yet Restoration theology also teaches that God governs worship through appointed ordinances, covenants, and divine order.[19]

Cain’s offering was not rejected merely because his heart was wrong. It was also contrary to what God had appointed in similitude of Christ’s sacrifice.[20]

Thus the revelation risks implying:

sincerity alone sanctifies worship.

But Restoration scripture teaches:

both inward condition and divine order matter.

The revelation’s treatment of the Atonement is more subtle, but still problematic.

Verse 41 states:

“While I hung upon the cross, I had already accomplished the Atonement through the power of the Holy Ghost.”

This statement must be handled carefully.

Restoration scripture absolutely emphasizes Christ’s suffering in Gethsemane.[21] Doctrine and Covenants 19 teaches that Christ suffered until He “bled at every pore.”[22]

Thus it would be unfair to argue that Baldwin’s statement is entirely foreign to Restoration thought.

However, the revelation becomes doctrinally imbalanced because it appears to minimize the theological role of the cross itself. Restoration scripture consistently presents Christ’s suffering, crucifixion, death, blood, and resurrection as one unified redemptive work.[23]

Paul declared:

“We preach Christ crucified.”[24]

Nephi taught:

“The God of our fathers… shall be lifted up upon the cross.”[25]

Thus the problem is not acknowledging Gethsemane. The problem is treating the cross as though the Atonement was already essentially complete before Christ’s death.

The revelation’s Holy Ghost language also requires caution.

The revelation says:

“I gave up the ghost freely.”

In scripture, this phrase ordinarily means Christ died.[26] Yet Shane Baldwin’s surrounding commentary interprets this as Christ “releasing the Holy Ghost” in connection with broader speculative theology concerning the Holy Ghost’s future embodiment.

Now it is true that Joseph Smith reportedly taught that the Holy Ghost may one day receive a body and pass through a course “similar” to the Son.[27] Thus the mere concept is not automatically anti-Restoration.

However, Baldwin’s theological construction goes beyond the canonized scriptures by intertwining the Holy Ghost directly into the mechanics of the Atonement in a way not clearly established in scripture.

This becomes an important distinction between speculative theology and binding revelation.

Finally, the literary cadence of the revelation itself deserves consideration.

Canonized Restoration revelation tends to be compressed, declarative, abrupt, and authoritative.[28] It often speaks with overwhelming prophetic force while leaving symbolic tension unresolved.

By contrast, Baldwin’s revelation repeatedly explains itself in smooth devotional language:

“Not as punishment, but as power.”

“They do it in silence and with courage.”

These phrases sound emotionally reflective and sermonic rather than revelatory in the scriptural sense.

The revelation frequently reads less like divine dictation and more like theological meditation written in scriptural vocabulary.

This does not automatically prove insincerity. A person may genuinely feel spiritual emotion while still producing doctrinally unstable conclusions. Yet sincerity alone is not the measure of revelation.

The Restoration standard remains doctrinal harmony with the revelations already given.

And by that standard, Shane Baldwin’s revelation contains both genuine Restoration themes and serious theological instability.

Its strongest portions are those closest to established scripture: Adamic sacrifice, broken hearts, humility, surrender, sanctification, and inward consecration.

Its weakest portions are those that shift cleansing away from Christ and toward biological suffering, soften Cain’s counterfeit worship into moral symbolism, and treat the cross as though it were secondary to an Atonement already completed beforehand.

The issue is not whether sacrifice matters. It absolutely does.

The issue is whether sacrifice itself cleanses sin.

Restoration scripture answers that question clearly:

“There is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ.”[29]

That remains the measure.

What happens when emotional spiritual language begins redefining established doctrine?
Can sincere religious meditation still produce theological error?
How should believers distinguish between poetic inspiration and binding revelation?
And in a world filled with competing prophetic claims, are the Saints still willing to test every spirit against the revelations God has already given?

⸻

Footnote Reference Section

[1] Doctrine and Covenants 1:38

“Whether by mine own voice or by the voice of my servants, it is the same.”

Used to establish the Restoration principle of continuing revelation.

[2] Doctrine and Covenants 50:31

“He that is ordained of me… shall be able to discern all those spirits.”

Referenced to show that revelations must be spiritually tested.

[3] 1 John 4:1

“Try the spirits whether they are of God.”

Used as the biblical command to test revelatory claims.

[4] Genesis 4; Moses 5; Abraham 1

Referenced because sacrifice predates Sinai and the Mosaic system.

[5] Moses 5:6

“I know not, save the Lord commanded me.”

Used because Shane’s revelation directly builds upon this text.

[6] Moses 5:7

“This thing is a similitude of the sacrifice of the Only Begotten of the Father.”

Shows Adamic sacrifice pointed toward Christ.

[7] 3 Nephi 9:20

“Ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.”

Foundation Restoration scripture on inward sacrifice.

[8] Isaiah 1:11–17

Referenced because scripture condemns empty ritual without repentance.

[9] Mark 14:8

“She hath done what she could.”

Used to support the valid doctrine that God honors hidden sacrifice.

[10] Moroni 6:4; 3 Nephi 27:19

Referenced because cleansing is consistently tied to Christ and covenant.

[11] 3 Nephi 9:20

Used because it directly connects cleansing to Christ and the Holy Ghost.

[12] Moroni 6:4

“By the blood of Christ ye may be purified.”

Direct Restoration teaching on purification.

[13] Helaman 5:9

“There is no other way nor means whereby man can be saved.”

Central Restoration scripture on salvation through Christ alone.

[14] 3 Nephi 27:19

“No unclean thing can enter into his kingdom.”

Used to establish universal need for cleansing through Christ.

[15] 2 Nephi 31:17

“By water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified.”

Critical Restoration passage on sanctification.

[16] Moses 5:18

“Cain loved Satan more than God.”

Shows Cain’s rebellion was deeper than pride alone.

[17] Moses 5:18

“Satan commanded him, saying: Make an offering unto the Lord.”

Used to demonstrate counterfeit sacrifice.

[18] Isaiah 29:13

Referenced because outward worship without inward surrender is condemned.

[19] Doctrine and Covenants 132:8

“Mine house is a house of order.”

Used to establish divine order in ordinances and worship.

[20] Moses 5:5–8

Referenced because sacrifice was specifically appointed in similitude of Christ.

[21] Alma 7:11–13

Used because Restoration scripture emphasizes Christ’s premortal suffering.

[22] Doctrine and Covenants 19:18

“Which suffering caused myself, even God… to bleed at every pore.”

Referenced because Baldwin emphasizes pre-cross suffering.

[23] 1 Nephi 11:33; 2 Nephi 9:21; Alma 34

Used to show the unified nature of the Atonement.

[24] 1 Corinthians 1:23

“We preach Christ crucified.”

Shows the cross remains central in apostolic Christianity.

[25] 1 Nephi 11:33

“Lifted up upon the cross.”

Used because the Book of Mormon repeatedly emphasizes crucifixion.

[26] Matthew 27:50

“Jesus… yielded up the ghost.”

Shows the normal biblical meaning of the phrase.

[27] Franklin D. Richards account of Joseph Smith discourse, August 27, 1843

Referenced because Joseph Smith reportedly taught the Holy Ghost may one day receive a body.

[28] Doctrine and Covenants 1:1

“Hearken, O ye people of my church…”

Representative of the declarative cadence of Restoration revelation.

[29] Helaman 5:9

Final doctrinal anchor establishing Christ alone as the source of salvation and cleansing.

1. My son, thou hast inquired of the law of sacrifice. From the beginning it was known, and from the foundation of the world it was prepared, that all who come unto me must do so with a willing heart and a living offering.
2. In the days of Adam, when your first parents walked in the lone and dreary world, the man built an altar and offered sacrifice.
3. And when the angel of my presence came near him and asked why he did this thing, the man replied, “I know not, save the Lord commanded me.”
4. Yea, this pleased him me greatly, for Adam acted in faith.
5. And the angel said, “This is in the likeness of the sacrifice of the Only Begotten Son of the Father.”
6. Now hear, my son, that I own the earth and all that is upon it.
7. Man may build and labor and gather, yet the elements remain mine.
8. What then can he offer unto me?
9. Behold, I say unto thee, the only thing he truly owns is his will, his soul, his body, and the words of his mouth; and it is these that I desire.
10. Adam offered not merely the beasts of the field, but his heart, yea, even a broken heart and a contrite spirit.
11. His sacrifice was a living testimony that he would obey me in all things, even when he understood not.
12. This is what I accept.
13. And now I say unto thee: consider Abel and Cain.
14. For Abel was pure in heart, and his offering was full.
15. He gave the firstlings of his flock as a sign, but the true sacrifice was within him: his humility, his love, and his full devotion.
16. But Cain’s offering was empty.
17. Though he brought the fruit of his field, his heart was proud.
18. He believed that his labor alone would earn my favor.
19. He sought reward before surrender, and he placed value upon his works more than upon my word.
20. Thus I say unto thee: the law of sacrifice is not about the tokens placed upon the altar.
21. It is about the soul of the one who offers.
22. I require a broken heart and a contrite spirit.
23. Not as punishment, but as power.
24. For the broken shall be made whole, and the humble shall be lifted up.
25. And behold, my daughters also walk in the pattern of sacrifice from the beginning.
26. I sanctify their offering, for they give of themselves, even their blood and their tears and their water, that life may continue.
27. They suffer for the sake of others, and they do it in silence and with courage.
28. Therefore they are declared clean, and I do honor their sacrifice.
29. Thus they are pronounced clean before me.
30. Let the sons of men learn from this pattern.
31. Let them offer not for praise nor for gain, but in thanksgiving and love.
32. Let them give me their will, their mind, and their strength, not to be seen of men, but to be changed from within.
33. For this is the path of sanctification, and this is the foundation of the baptism of fire and of the Holy Ghost.
34. When a man or woman kneels before me with nothing to offer but themselves, truly they are clean.
35. And if they continue faithful, they shall be sanctified, and I will call them mine, yea, even my sons and my daughters.
36. This offering is greater than gold.
37. It is more pleasing to me than money, for it flows from gratitude, not from obligation.
38. It draws down the Spirit and brings about the rebirth of the soul.
39. And again I say unto you: if one offers the fruit of their labors in the spirit of Abel, with love, with reverence, and with no thought of reward, this too is acceptable of me.
40. For the token matters not without the heart.
41. Behold, while I hung upon the cross, I had already accomplished the Atonement through the power of the Holy Ghost.
42. The labor was done, and I gave up the ghost freely.
43. Yet even in my final moments I cared for my mother and forgave my persecutors.
44. This too was part of the sacrifice.
45. Therefore let all who call themselves my sons and my daughters consider my example.
46. Let them live lives of sacrifice, not of pain and punishment, but of purpose and purity.
47. For this is the law that governeth all holy orders.
48. Thus saith the Lord God.

This part grieves me because Shane’s revelation appears to teach one thing, while Restoration scripture teaches another.

In verses 25–29, Shane’s revelation says women are “declared clean” and “pronounced clean” because they give “their blood and their tears and their water, that life may continue.”

But scripture says we are made clean through Christ’s blood, repentance, a broken heart and contrite spirit, and baptism by fire and the Holy Ghost.

Verses 28–29 risk turning biological suffering into a kind of saving ordinance.

The gospel absolutely teaches that motherhood is sacred, sacrifice is honored, and suffering is seen by God. But none of those things replace the Atonement of Jesus Christ.

That is the difference.

God may honor a woman’s sacrifice, but only Christ can cleanse sin.

This video is not arguing against sacrifice, motherhood, or sincere spiritual experience.

The issue is much narrower and much more important:

Can suffering itself cleanse sin, or does cleansing come only through the Atonement of Jesus Christ?

That distinction matters.

God may honor sacrifice, but scripture consistently teaches that sanctification comes through Christ’s blood, repentance, covenant, and the Holy Ghost.

I encourage everyone watching to compare every claim directly against the scriptures themselves.

What if a revelation contains real scripture themes… but subtly shifts the meaning of salvation itself?

What happens when sacrifice begins replacing sanctification?

And how do you test a revelation that sounds deeply spiritual while quietly redefining established doctrine underneath?

Tonight we are going verse by verse through Shane Baldwin’s alleged revelation on the law of sacrifice and comparing it directly against Restoration scripture.

If this discussion helped you think more deeply about revelation, sacrifice, and doctrinal discernment, consider subscribing and sharing the video.

And I want to hear your thoughts:

Can sincere spiritual language still produce false doctrine?
Where is the line between inspired meditation and binding revelation?
And how should believers test revelations in the last days without rejecting genuine light from God?

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This channel is dedicated to deep Restoration theology, scriptural analysis, prophecy, covenant doctrine, Zion, the Holy Order, the baptism of fire and the Holy Ghost, the mysteries of the kingdom, and the testing of modern claims against the standard of canonized scripture.

Here we examine difficult questions that many avoid:

What is true revelation?
What does it mean to become sanctified?
Has modern Christianity drifted from the ancient covenant path?
What did Joseph Smith actually teach?
What is the role of sacrifice, consecration, and Zion in the last days?
And how do believers discern between true light and counterfeit spiritual authority?

This channel is not built on emotionalism, institutional loyalty, or personality worship. Everything must be tested against scripture, revelation, and the doctrine of Jesus Christ.

Topics include:

* Restoration scripture
* Dead Sea Scrolls
* Isaiah
* The Book of Mormon
* Joseph Smith teachings
* Zion and consecration
* Temple symbolism
* Prophecy and apocalyptic themes
* Messiah ben Joseph traditions
* The heavenly order
* Spiritual discernment in the last days

If you are searching for serious theological discussion rooted in Restoration scripture and willing to ask difficult questions, subscribe and join the discussion.

The hour of declaration is come.

Does This Revelation Contradict the Gospel of Jesus Christ? Testing...

Address

P. O. Box 455
Elmo, UT
84518

Website

http://www.fundamentallymormon.com/

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Church of the Living Messiah

05/29/2026

05/26/2026

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