John 12:20-26 -- another law of the harvest -- LeGrand Baker

?Created in the cloud with Aspose.Words for Cloud. 12:20-26 -- another law of the harvest -- LeGrand Baker Author : lbakerThe brief story John tells here seems disjointed and asks questions that on first reading it does not seem to answer. The questions are: Who were the Greeks and why did they come to the Jewish Passover? Why did they want to see Jesus? Why did their visit elicit Jesus’s prophecy and explanation about his own death and resurrection? And, was it still in the context of the imagery of the dying seed’s producing greater life that he said to his apostles, “he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be.”As is often so, John tells us just enough so we can understand, but not enough to make his message too obvious. This is the way he tells this story:20 And there were certain Greeks among them that came up to worship at the feast [Passover]:21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.24 Verily, verily, I say unto you, Except [unless] a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.26 If any man serve me, let him follow me; and where I am, there shall also my servant be [life eternal]: if any man serve me, him will my Father honour.27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.30 Jesus answered and said, This voice came not because of me, but for your sakes.31 Now is the judgment of this world: now shall the prince of this world be cast out.32 And I, if I be lifted up from the earth, will draw all men unto me.33 This he said, signifying what death he should die (John 12:20-26).The above questions suggest their own answers. These are the answers they suggest to me.Who were the Greeks and why did they come to the Jewish Passover? Since the Law of Moses required all Israelites attend the Passover, and the Greeks “came up to worship at the feast,” we can safely say they were either Jews who lived in Greece or Greek converts to Judaism.Why did they want to see Jesus? Curiosity might be the answer, but it does not fit Jesus’s response. Another reason might be that they had come to invite either Jesus himself or his representatives to come to Greece to teach the people there. If that were so, then that would account for the answer to the next question.Why did their visit elicit Jesus’s prophecy and explanation of his own death and resurrection?“Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.”In the scriptures, verse numbers and breaks that come in the middle of an idea often divide the parts of the same idea from themselves. If Jesus words are read without the verse numbers then it appears that the grain of wheat that dies to produce new life may be as much about the apostles as it is about Jesus.And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.If that reading is coreect, then the next part might be understood differently also.27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.30 Jesus answered and said, This voice came not because of me, but for your sakes.31 Now is the judgment of this world: now shall the prince of this world be cast out.32 And I, if I be lifted up from the earth, will draw all men unto me.33 This he said, signifying what death he should die.The conclusion of Jesus mission on this earth was not his resurrection but the 40 day ministry during which he prepared his apostles for their world wide missionary work. {1} Later, Jesus would give his apostles this explanation:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.17 These things I command you, that ye love one another.18 If the world hate you, ye know that it hated me before it hated you.19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you (John 15:16-19).The analogy of a dying seed bringing forth new life was easily understood by the people in their agrarian society. It had been used by Isaiah as a promise that the dead who rise in the resurrection. Elsewhere I have identified Isaiah 61as a promise that the temple rites would be vicariously performed for the dead. That promise concludes with this imagery of the resurrection.11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations ( Isaiah 61:11).Paul also used this imagery to explain the resurrection.34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.35 But some man will say, How are the dead raised up? and with what body do they come?36 Thou fool, that which thou sowest is not quickened, except it die:37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:38 But God giveth it a body as it hath pleased him, and to every seed his own body.39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.………………….49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.53 For this corruptible must put on incorruption, and this mortal must put on immortality.54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.55 O death, where is thy sting? O grave, where is thy victory?56 The sting of death is sin; and the strength of sin is the law (1 Corinthians 15:34-56).Paul also used that imagery to say, as Amulek said, that this life is the time to prepare to meet God (Alma 34:32). It is true that people have an opportunity to repent and accept all priesthood and temple blessings in the post-mortal spirit world. However, repentance is still necessary because neither are our natures nor are our inclinations automatically changed simply because we make the transition through death to life in the pre-resurrection spirit world. Paul warned,7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.9 And let us not be weary in well doing: for in due season we shall reap, if we faint not (Galatians 6:7-9).It is still the story of the seed. The principles of creation do not change. The seeds of the plants still bring forth fruit after their own kind. About our own bodies, the Lord instructed the Prophet Joseph,29 Ye who are [present tense] quickened by a portion of the celestial glory shall then receive of the same, even a fulness (D&C 88:29).And an ancient prophet promised, “Sow to yourselves in righteousness, reap in mercy [hesed] (Hosea 10:12).”Resurrecting of this earth, and of the people who live on it, will be the final act of our creation. The earth will be freed from the iniquity that has inhabited it and become the home of celestial beings. They will have a body that will give them power to experience a magnificent, unrestrained adventure.——————–FOOTNOTE{1} Matthew 24:12-15, 28:16-20; Mark 16:14-17; Luke 24:33-53; John 15:14-19, 21:1-25; Acts 1:1-10.<><><><><><><><><><><><><>John 12:12-15 -- Jesus’s Triumphal Entry as an Acknowledgment of his Kingship -- LeGrand Baker Author : lbakerBefore he died, Jacob gave each of his 12 sons a patriarchal blessing. A description of Jesus’s kingship, his Triumphal Entry, his Atonement and second coming are all encoded in Judah’s blessing.8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee.9 Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?10 The sceptre [of kingship] shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.11 Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:12 His eyes shall be red with wine, and his teeth white with milk (Genesis 49:6-12). {1}Notwithstanding the promise, by Jesus’s time the scepter of kingship had in fact departed from them, and no Jew had sat upon the throne of Judah for 600 years. But the Jews had not forgotten. They were deeply concerned about preserving their genealogies. For example, priests had to prove their descent from Levi in order to function in their priesthood, and even though the Zadok family no longer ruled as High Priests in Jerusalem after 150 B.C., they had retained their heritage in exile in Egypt. The identity of the royal family was also kept in the collective memory. Jesus’s genealogies in the New Testament, and the peoples enthusiasm about his entry into Jerusalem testify that they knew who their legitimate king should be.The prophet Zechariah had promised that the King would come again.9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water (Zechariah 9:9-11).Zechariah’s prophecy was literally fulfilled in Jesus’s triumphal entry into Jerusalem. Each of the four gospels describe the event.1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.6 And the disciples went, and did as Jesus commanded them,7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, cerebrate overthrew the tables of the moneychangers, and the seats of them that sold doves (Matthew 21:1-12).As I pointed out last time, in the Feast of Tabernacles temple drama, the king, the Ark of the Covenant (representing the presence of Jehovah) and all the people made a grand, joyous procession around the city, through its gates, and into the temple where the king received his coronation rites.In Jesus’s Triumphal Procession we see that same pattern, a joyous procession where the people hailed their king and led him into the city. Then Jesus also went to the temple, but not to receive his coronation, rather to assert his rights of priesthood and kingship by cleansing the temple of the avarice and corruption of the Jewish leaders.————————-1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.5 And certain of them that stood there said unto them, What do ye, loosing the colt?6 And they said unto them even as Jesus had commanded: and they let them go.7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve (Mark 11:1-11).————————–28 And when he had thus spoken, he went before, ascending up to Jerusalem.29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.32 And they that were sent went their way, and found even as he had said unto them.33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?34 And they said, The Lord hath need of him.35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.36 And as he went, they spread their clothes in the way.37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.41 And when he was come near, he beheld the city, and wept over it,42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.45 And he went into the temple, and began to cast out them that sold therein, and them that bought;46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves (Luke 19:28-46).————————–12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.14 And Jesus, when he had found a young ass, sat thereon; as it is written,15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt (John 12:12-15).In the ancient ceremony, as the people danced and sang in this triumphal procession around the city, they were measuring it with their steps, re-defining it as sacred space. They were creating a New Jerusalem with a new Temple, and the people had become Zion. C. L. Seow described the procession as an expression of triumph:As in comparable rituals from elsewhere in the ancient Near East, the procession was conducted in joy by priests and other cultic participants. It culminated in a feast celebrating the occasion and symbolizing the deity’s acceptance of the city as the divine abode from which blessings would be dispensed to the multitudes. The psalm concludes with a promise by the deity:17 There I will cause a horn to sprout for David; I will prepare lamp for my anointed.18 His enemies I will clothe with shame, But on him his crown will gleam (Psalm 132:17-18). {2}Aubrey Johnson understood this uniting of the king and the people as a “triumph of righteousness.”In the renewed life of the king, the people live again; his ‘Salvation’ is also their ‘Salvation’. The key to life is SEDEK or ‘righteousness,’the loyal functioning of the corporate whole. Thus the procession of the ‘righteous’ moves forward through ‘the Gates of Righteousness;’ through ‘the Gate wherein the righteous do enter,’ to continue the ritual. {3}The procession was a time or rejoicing. Together all the people sang and danced their way around the city, as is shown in Psalm 68:24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary25 The singers went before, the players on intruments followed after: among them the damsels playing with timbrels (Psalm 68:24-25).Gary A. Anderson understood this singing and dancing to be very literal:The experience of deliverance in this psalm is not characterized by a simple journey to the Temple to praise God. The psalmist declares that his deliverance can be observed in his own ritual movement. His state of mourning has become dancing, and his sack cloth has been replaced by festive attire. The ritual movement from mourning to joy has mirrored a spatial movement from Sheol to Temple, from the absence of God to the presence of God.{4}J. Blenkinsopp made this point very well:We begin from the supposition that the entry into Jerusalem, as recorded in all four gospels, is conceived both as messianic and royal parousia. That the First and the Fourth Gospels see it as messianic event is conveyed explicitly by the quotation from Zech 9: 9, but there are indications enough in Mark that he saw it in a similar light. The passing over the Mount of Olives with its unmistakable associations, the ass ‘upon which no man had ever sat,’ the wording of the acclamations to ‘the one that is to come’ point in this direction; and the entry has its expected climax—though not on the same day—in the cleansing of the temple. The significance of most of these elements is very much accentuated by Luke, who makes the progress to Jerusalem centrally thematic in his presentation of the public ministry—beginning from the decisive turning point of 9:51. In particular, we note that the great rejoicing of the disciples begins at the descent of the Mount of Olives, which is, in a special way for Luke, the mountain of revelation and of the Messiah—the scene of his last teaching both before and after the Resurrection, of the eschatological discourse, of his taking up and return.”{5}As they approached the gates of the city, they sang the 24th Psalm. Some modern scholars have called this psalm a “temple recommend.”1 The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.2 For he hath founded it upon the seas, and established it upon the floods.3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation.6 This is the generation of them that seek him, that seek thy face, O Jacob.7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.8 Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors;and the King of glory shall come in.10 Who is this King of glory? The Lord of hosts, he is the King of glory (Psalm 24:1-10).“Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.” The psalm was not only a command that the doors of the city be opened, it was also a implicit declaration of their own worthiness to enter the Temple. The king, and symbolically all the people, entered into the Temple itself. They were in sacred space and in sacred time.When the people accompanied Jesus into Jerusalem, they hoped to be recreating that sacred event. BUT:47 …But the chief priests and the scribes and the chief of the people sought to destroy him,48 And could not find what they might do: for all the people were very attentive to hear him (Luke 19:28-48).—————-FOOTNOTES{1} Several scrilptures mention that the Savior will be dressed in red garments: Isaiah 63:1-9; Luke 22:42-47; Revelation 19:9-16; D&C 76:107-110, 88:102-109, 133:45-50).{2} C. L. Seow, Myth, Drama, and the Politics of David’s Dance (Atlanta: Scholars, 1989), 196.{3} Aubrey Johnson, “The Role of the King in the Jerusalem Cultus.” in The Labyrinth: Further Studies in the Relation between Myth and Ritual in the Ancient World, edited by S. H. Hooke. 73-111 (London: Society for Promoting Christian Knowledge, 1935),106.Johnson’’s “SEDEK” is the same word as zedek.{4} Gary A. Anderson, A Time to Mourn, A Time to Dance: The Expression of Grief and Joy in Israelite Religion (University Park, Pennsylvania: Pennsylvania State University Press, 1991), 91.{5} J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” Journal of Biblical Literature, 80 (1961): 55-64.<><><><><><><><><><><><><>John 12:12-16 -- The Ancient Israelite Temple Drama, precursor to the Savior’s Triumphal Procession -- LeGrand Baker Author : lbakerIt is probable that the Savior’s triumphal entry into Jerusalem expressed a ethnic memory of the ancient Israelite Feast of Tabernacles temple drama. Those temple rites had not been practice by the Jews since before the destruction of Solomon’s Temple 600 years earlier, but the New Testament contains ample evidence that some of the rituals had not been forgotten.12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.14 And Jesus, when he had found a young ass, sat thereon; as it is written,15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him (John 12:12-16).Part 1 of Who Shall Ascend into the Hill of the Lord uses the Psalms to make is a partial reconstruction of that ancient Feast of Tabernacles temple services, including the re-coronation of the king that was the conclusion of the temple rites. The king’s re-coronation was preceded by his triumphal entry into the city and then into the temple.Before we discuss the Savor’s Triumphal Entry, it seems appropriate to review its ancient ceremonial precedent.The New Year Festival began on the first day of the new year and continued for 22 days. The last eight of those 22 days was the Feast of Tabernacles temple drama. The Jews lost their king (who was the main actor of the drama), their Temple, and the Melchizedek Priesthood when Nebuchadnezzar destroyed Jerusalem and transported many of the Jews to Babylon as slaves. After 70 years some of the Jews were allowed to return and build a different temple, but they shifted their ceremonial focus from the Feast of Tabernacles to the Passover, and the temple rites were never performed again.The ceremonies began on New Year’s day (Rosh ha-Shanah) with sacrifices, feasting, and jubilation. That was followed by eight days of solemn preparations for Yom Kippur, the Day of Atonement.The Day of Atonement was the only fast day required by the Law of Moses. It was celebrated on the tenth day of the first month of the year, and was a time for repentance and cleansing. The Lord had instructed Moses that on that day Aaron was to take two young male goats, and by lot select one to be sacrificed as a sin offering. The High Priest laid his hands on the other and transferred to it all of the sins of the people of Israel. Then the goat was driven away. Tradition holds that it was driven over a cliff to make sure it could not return.The ceremonial cleansing of the nation was a necessary prerequisite to the Feast of Tabernacles temple drama that would follow. Now that the people had become clean, they could symbolically enter into God’s celestial temple to participate in the re-enactment of the premortal events portrayed during the first scenes of their temple drama.After Yom Kippur, the eleventh through fourteenth days were used for preparing for the Feast of Tabernacles. During those four days, the people constructed “tabernacles” or booths—actually temporary huts—made of wood, with tree branches and leaves as a covering. The tabernacles were built near the city, and were the homes for individual families during the remaining eight days of the celebration. The Feast of Tabernacles and its temple drama began on the 15th day of the festival, and continued through the 22nd day, when the festival concluded.At Jerusalem, large portions of the drama were probably staged outside, something like our modern-day pageants. Some parts of the performances took place within the city, and others outside of its walls. Some occurred in the Temple itself. All the nation participated in the drama, either on the stage, in the choirs, or as part of the audience. The subject of the play covered the full panoramic scope of cosmic history—from the Council in Heaven before the foundation of the world, through linear time, and concluding with Jehovah’s ultimate triumph over evil, and his reign on a glorified paradisiacal earth.The drama was performed (except when apostate kings prevented it) each year during the approximately 400 years between Solomon’s reign and the destruction of the Jerusalem Temple in the time of Zedekiah, which was also about the time Lehi left Jerusalem.Following is a brief review of the pre-Exilic eight-day Feast of Tabernacles temple drama as it is reconstructed in Who Shall Ascend into the Hill of the Lord (a PDF copy is in “published books” on this website).———————————The drama is in three acts, premortal, mortal, and postmortal. Days 1, 2, and 3 were devoted to the beginning events of the ancient Israelite temple drama.Act 1, The Council in Heaven in the ancient Israelite temple drama.Covenants made at the CouncilThe creationThe Garden, the creation of manAct 2, The Mortal World in the ancient Israelite temple drama. After Adam and Eve were expelled from the Garden, events portrayed in the drama showed that the king (and symbolically all the men in the congregation) received all of ordinances of priesthood and kingship, including the king’s being anointed to become king. After those preparations, there was a ritual combat when the city is attacked by Israel’s enemies. Symbolically, Jerusalem and its Temple are destroyed; the king was killed and entered the world of the dead.During days 4, 5, and 6, while the king remained among the dead, the drama focused on the life and Atonement of the Savior; then on his mission among the dead, and finally on his resurrection. Jehovah himself went into the Underworld to rescue the king from death and hell.On the morning of day 7, Jehovah (represented by the Ark of the Covenant) and the rescued king, emerged from the Underworld. They are joined by all the people in a grand procession that was virtually a dance around the outer walls of the city. By their steps, they measured the city, recreating Jerusalem as sacred space. They stopped at a spring where the king (and symbolically, everyone present) is washed and made clean. The precession entered the city, the gates of the temple precinct and the doors of the Solomon’s Temple are opened. The king entered the Temple, where, in view of everyone outside, he was dressed in sacred robes, anointed, crowned, and given a new name. This coronation and the events that follow were the culminating events of the drama.It was Jehovah and the king’s triumph and procession that the people of Jerusalem were remembering when they celebrated Jesus’s entering the city riding a white colt.In the drama, after his coronation, the king entered the Holy of Holies through the Veil of Solomon’s Temple. Now, as an adopted son of God and legitimate heir to his kingdom, the king sat on the Temple throne and gave a lecture to the people. (There are no examples of that lecture in the Old Testament, but in the Book of Mormon there are probably three: Jacob’s temple sermon in 2 Nephi, King Benjamin’s sermon, and the Savior’s sermon at the temple.)Act 3, The Day of the Great Feast in the ancient Israelite temple drama.Day 8, the festival concluded with a day of sacrificing, feasting, rejoicing, and celebration, representing the fulfillment of Jehovah’s covenants and his millennial reign. This was a symbolic return to the Garden and to the presence of God, where one was again adorned in a garment of light. Now the man and his wife may eat freely of the fruit of the tree of life and drink the waters of live.It was probably during this last day of celebration that they sang the 23rd Psalm, which is a microcosm of the entire ancient Israelite temple drama in three acts.—————————————-The Twenty-third PsalmAct 1, The Premortal WorldThe Lord is my shepherd; I shall not want.He maketh me to lie down in green pastures:He leadeth me beside the still waters.He restoreth my soul:He leadeth me in the paths of righteousnessFor his name’s sake.Act 2, The Mortal WorldYea, though I walk through the valley of the shadow of death,I will fear no evil:For thou art with me;Thy rod and thy staff they comfort me.Thou preparest a table before me in the presence of mine enemies:Thou anointest my head with oil;My cup runneth over.Surely goodness and mercy shall follow me all the days of my life:Act 3, The Eternal WorldAnd I will dwell in the house of the Lord for ever<><><><><><><><><><><><><><><>John 11:45-48 -- ‘the Romans shall come and take away both our place [wealth] and nation’ -- LeGrand Baker Author : lbakerHidden not very deeply under those words is the avaricious rational behind the Jewish leaders’ determination that Jesus must die — the enormous wealth of the Temple along with their own cultural and political power.45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation (John 11:45-48).Jesus’s genealogies in the gospels shows that he was the legitimate heir to the ancient Jewish throne (read that “king,” “Messiah,” or “anointed one”), but no member of that family had ruled since Zedekiah was captured and killed by Nebuchadnezzar, 600 years earlier. However, the regal line was remembered. The title by which Jesus was known, “Son of David,” and the celebration of his “triumphal entry” affirm that his royal heritage was both known and accepted by many of the people. At that time, Judea was ruled by the Romans, but the cultural and political power associated with the Temple were the dominion of the Jewish elite. If there were a popular uprising to put Jesus on the throne, all that would surely end.But there was more at stake than cultural and political power. GOLD ! — lots and lots of gold, and it was all controlled by the High Priest and the Jewish hierarchy.————————————————-On one of the stones in the Roman Colosseum there is a pattern of holes. Scholars believe the holes were where metal letters were attached to the stone, and that the holes can actually be read. Their conclusion is that the holes say that after A.D. 70, when Titus sacked Jerusalem, he used the fabulous treasures taken from the city and the temple to pay for building the Roman Colosseum.Louis Feldman’s article “Financing the Colosseum” (Biblical Archaeology Review, July/August 2001), explains the way the holes on the stone were deciphered, but he also shows that the wealth taken from the temple and the city would have more than enough to pay for its construction.Fildman reports that in 1995, Professor Gaza Alfoldy of the University of Heidelberg published a decipherment of the inscription based on these holes. As reconstructed by Professor Alfoldy, the inscription reads: “The Emperor Titus Caesar Vespasian Augustus ordered the new amphitheater to be made from the (proceeds from the sale of the) booty.” Fildman then asks where the booty came from, and concludes that of all the Roman wars fought at that time, only the sacking of Jerusalem could have produced such wealth.Fildman’s article is fascinating, but what interests us here is his evidence that the Jewish treasure would have been more than sufficient to finance the construction of the Colosseum. The excerpts that follow describe that wealth.By contrast [to other Roman wars], we know that the Romans acquired tremendous treasures in their conquest of Judea, especially in Jerusalem, and above all from the Temple, which Herod had renovated at extraordinary expense and which was still being reconstructed almost on the very eve of its destruction in 70 C.E.41 The Letter of Aristeas states that the Temple “was built with a lavishness and sumptuousness beyond all precedent. From the construction of the doorway and its fastenings to the door-posts and the solid nature of the lintel, it was obvious that no expense had been spared.”……………………….Josephus remarks that it lacked nothing that could astound either one’s soul or one’s eyes. “Being covered on all sides with massive plates of gold,” he adds, “the sun was no sooner up than it radiated so fiery a flash that persons straining to look at it were compelled to avert their eyes, as from solar rays.”……………………….We hear specifically of treasures that were delivered over to the victorious Romans by priests, including lampstands, tables, bowls and platters, all of solid gold and very massive, as well as many other treasures and sacred ornaments. In particular, Josephus asserts that the altar and lampstand, both made of gold, weighed no less than two talents (approximately 66 pounds). When the Temple was razed the Romans burnt the treasury chambers, “in which lay infinite [apeiron, `boundless] sums of money, infinite [again the word used is apeiroi] piles of raiment, and other valuables; for this, in short, was the general repository of Jewish wealth, to which the rich had consigned the contents of their dismanded houses.” The Romans presumably saved for themselves at least some of these valuables.Many people donated houses and fields to the Temple, which were then sold and the proceeds deposited in the Temple treasury. Moreover, the Temple served as a bank for widows and orphans, who entrusted their deposits to it.………………………..When the Romans entered the Temple court, “so glutted with plunder were the troops, one and all, that throughout Syria the standard of gold was depreciated to half its former value.”Moreover, according to Josephus, 97,000 Jews were taken prisoner during the war with the Romans (this may be the source of the tradition, otherwise unattested, that Jews actually built the Colosseum) [Human backs and hands were the machines that did the work, and slaves were as valuable as gold.]……………………….Josephus says that it is impossible to describe the diversity of riches that were displayed in the triumphal procession in Rome after Jerusalem was destroyed-silver and gold in masses flowing like a river. “The spoils in general,” he says, “were borne in promiscuous heaps; but conspicuous above all stood out those captured in the temple at Jerusalem.” The reliefs on the Arch of Titus apparently depict only a small portion of the spoil taken by the Romans. According to Josephus, Vespasian deposited the vessels of gold from the Temple in the Temple of Peace that he established in the Roman Forum, but almost nothing has remained of this building. Josephus adds that Vespasian deposited the Law (nomos), presumably a Torah scroll, of the Jews and the purple hangings of the sanctuary [veil] of the Temple in his palace.……………………….Moreover, the Colosseum was not the only structure built from the money of the spoils. According to a sixth-century Christian historian, John Malalas, out of the spoils from Judea Vespasian built in Antioch, outside the city gate, what are known as the Cherubim, so called because he placed there the cherubim that Titus had taken from the Temple in Jerusalem. He also built in Antioch the theater of Daphne, inscribing on it “Ex praeda Iudaea,” that is, “from the Judean booty,” having destroyed a synagogue that was located at the site, in order to insult the Jews. Malalas also notes that Vespasian built in Caesarea, likewise from the spoils from Judea, a very large odeum, or concert hall, the size of a large theater on a site of what had formerly been a synagogue.Not only did the Temple treasury contain enormous wealth, but it was their never-ending source of a continually flowing river of more money. The Jewish leaders understood that they could buy anything with money and their control of the Temple gave them an unlimited perpetual income. Fildman explains:According to Exodus 30:11-16, every male Jew over the age of 20 had to contribute a half shekel to the Temple each year. If, as there is good reason to believe, the number of Jews was somewhere between four and eight million, and if, as apparently was the case, the great majority of Jews faithfully contributed this amount, the total collected must have been enormous. Cicero mentions that in four cities of Asia Minor (a province that was admittedly wealthy but probably not the wealthiest) 220 pounds of gold intended for the Temple were seized by the Roman governor Flaccus in 59 B.C.E.All this information creates an entirely new scenario. Jerusalem was not a little back-water provincial city that was just a thorn in the side of the Roman Empire. The Jews had wealth and they knew how to wield it to influence contemporary policy and events. That was what made Jesus’s life very expendable.47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation (John 11:45-48).<><><><><><><><><><><><><><><><>John 11:1-5 & John 12:1-11, et al -- The Women in the New Testament whom Jesus Knew and Loved -- LeGrand Baker Author : lbakerJohn the Beloved payed special attention to the story of Lazarus and his two sisters Martha and Mary, telling us “Jesus loved Martha, and her sister, and Lazarus (John 11:1-5).” While these are the only women about whom we are told explicitly that “Jesus loved,” we also know that his entire life and all his dealings with people were an expression of his abundant love. Therefore, it seems appropriate that we look at other instances of Jesus’s interaction with women whom he, no doubt, also loved.The first, of course, was his mother who knew from before his birth who her baby boy really was. She “kept all these things, and pondered them in her heart” until she shared them with Luke so he would write them and we could also know (Luke 2:19, 51). She stood at the foot of the cross where Jesus died, and was among those whom he met after his resurrection, to teach the ultimate mysteries of godliness, as is reported in the apocryphal Pistis Sophia.{1}Elisabeth, Mary’s elder cousin and the mother of John the Baptist. We know nothing about her after Jesus’s birth, but they were family, and families are important. So unless there were geographic or other circumstances that prevented their close association, we may assume that she and her son were important to Jesus as he matured.There was a prophetess named Anna who publicly rejoiced when she saw him as a baby in the temple, but we know nothing else about her (Luke 2:22-40).There were many anonymous women who appear throughout the gospel accounts of Jesus’s life. These were those whom Jesus healed, or those who followed and supported him.The 5,000 whom Jesus fed with just five loves and two fishes were all men, “beside women and children.” Even though the women were not counted, there were probably as many or more women among those followers as there were men. (Matthew 14:19-21)Among the unnamed women whose stories are told are these:The woman of Samaria whom Jesus asked for a drink and who testified to the people of her village that he was the Messiah. (John 4:5-44)One who touched the hem of his garment, who was diseased with an issue of blood, and who was made whole from that hour. (Matthew 9:20-22)A woman of Canaan whose “daughter is grievously vexed with a devil.” To whom Jesus said, “O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.” (Matthew 15:21-28)Simon Peter’s wife’s mother whom Jesus healed from a fever. (Mark 1:29 – 33)The woman with “a spirit of infirmity” who was healed on the sabbath day. (Luke 13:11 – 17)There are short lists of women disciples in Luke 8:1-3 and Mark 15:40-41. Mark is quoted hereafter. Luke reads:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,3 And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance. (Luke 8:1 – 3)The statement in Luke, “And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,” is perplexing because its meaning is not explicit. As is frequently shown in the New Testament, those people did not understand the causes of sickness but frequently attributed illness to evil spirits. So the statement in question most probably meant that she had been healed of some physical illness or disability. Another possibility is that “seven” is a sacred number, meaning whole and complete. So “seven devils” might mean that she was cleansed from all spiritual impurities. But it probably does not mean that she had been “possessed” by evil spirits.Another unnamed woman brought “an alabaster box” of very precious ointment.36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment (Luke 7:36-38).The story is told differently in Matthew.7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?9 For this ointment might have been sold for much, and given to the poor.10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.11 For ye have the poor always with you; but me ye have not always.12 For in that she hath poured this ointment on my body, she did it for my burial (Matthew 26:6-14).Even though those women are nameless, the details of their stories are similar to when Mary anointed Jesus feet with a costly ointment. It is told by John as the conclusion of his account of the Savior’s raising her brother Lazarus from the dead.1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.4 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,5 Why was not this ointment sold for three hundred pence, and given to the poor?6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.8 For the poor always ye have with you; but me ye have not always.9 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.10 But the chief priests consulted that they might put Lazarus also to death;11 Because that by reason of him many of the Jews went away, and believed on Jesus (John 12:1-11).The other stories of woman occur either at the cross or at the sepulchre from which Jesus was resurrected.========================The Women at the Cross========================———– Matthew —————55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children (Matthew 27:55-56).———– Mark —————40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem (Mark 15:40-41).———– Luke —————27 And there followed him a great company of people, and of women, which also bewailed and lamented him.28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.31 For if they do these things in a green tree, what shall be done in the dry?………….48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things (Luke 23:27-31, 48-49).———– John —————25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home (John 19:25-27).========================At the Sepulchre========================———– Matthew —————59 And when Joseph [of Arimath?a] had taken the body, he wrapped it in a clean linen cloth,60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre (Matthew 27:59-61).…………………1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.3 His countenance was like lightning, and his raiment white as snow:4 And for fear of him the keepers did shake, and became as dead men.5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me (Matthew 28:1-10).———– Mark —————45 And when he [Pilate] knew it of the centurion, he gave the body to Joseph.46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid (Mark 15:45-47).…………………..1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?4 And when they looked, they saw that the stone was rolled away: for it was very great.5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.10 And she went and told them that had been with him, as they mourned and wept.11 And they, when they had heard that he was alive, and had been seen of her, believed not (Mark 16:1-11).———– Luke —————53 And he [Joseph of Arimath? a] took it down [the body of Jesus], and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.54 And that day was the preparation, and the sabbath drew on.55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment (Luke 23:53-56).…………………1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.2 And they found the stone rolled away from the sepulchre.3 And they entered in, and found not the body of the Lord Jesus.4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.8 And they remembered his words,9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.10 It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.11 And their words seemed to them as idle tales, and they believed them not (Luke 24:1-11).———– John —————1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.3 Peter therefore went forth, and that other disciple, and came to the sepulchre.…………….10 Then the disciples went away again unto their own home.11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord (John 20:1-20).————————–FOOTNOTE{1} Pistis Sophia is an apocryphal that tells of the eleven apostles, and their wives, and Jesus’s mother Mary, and Mary Magdalene meeting together to pray. They were joined by the resurrected Savior who taught them many things.A translation by G. S. R. Mead is available on the website of The Gnostic Society Library.Hugh Nibley has written an excellent summation and explanation in Appendix IV of The Message of the Joseph Smith Papyri: An Egyptian Endowment.<><><><><><><><><><><><><><>John 11:1-45 -- Lazarus whom Jesus loved – LeGrand Baker Author : lbakerThis is a story whose simple beauty makes it one of the most renowned in Christian literature. While its beauty is easy to grasp, its complex meaning seems to be so deeply buried that it cannot be excavated. John uses it as an introduction to a story he is about to tell—or else as the conclusion of that story he has not yet told. He identifies Mary as “It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair.” It is important to him that we know that, even though, in the sequence of his narrative, it has not yet happened.The message of all the gospels in the New Testament can be reduced to a single theme. That theme is the inclusiveness of Jesus’s love for everyone. It says he had compassion for those whom he forgave, or healed, and the 5,000 whom he fed. It says he loved the Twelve as a group. But there are only five individuals who are mentioned by name as persons whom Jesus loved. Those 5 are:(1) John the Beloved— “the disciple whom Jesus loved” (John 13:23, 19:26, 21:7, 20:2, 21:20);(2) The rich young ruler who asked “what shall I do that I may inherit eternal life?” (Matthew 19:16-22, Mark 10:17-22, Luke 18:18-27) Mark tells us, “Then Jesus beholding him loved him, and said unto him, One thing thou lackest… (Mark 10:21).” Circumstantial evidence suggests that this young man would become the apostle Paul.{1}(3,4, & 5) Lazarus and his sisters, Martha and Mary. In telling the story, John mentions Jesus loved the sisters (Martha by name), but John focuses on the Savior’s love for Lazarus.In the first five verses we learn:1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.5 Now Jesus loved Martha, and her sister, and Lazarus (John 11:1-5).Later, as he approached Lazarus’s tomb, we see the depth of Jesus’s love for Lazarus.35 Jesus wept.36 Then said the Jews, Behold how he loved him! (John 11:36)————————The events of Lazarus’s being raised from the dead are only described by John, but we are introduced to the sisters by Luke. From him we learn that the house belonged to Martha, leaving us to surmise that Mary was a younger sister, and was either a guest or a resident in Martha’s home.38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her (Luke 10:38 – 42).The following is the story the way John tells it.1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.5 Now Jesus loved Martha, and her sister, and Lazarus.6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.7 Then after that saith he to his disciples, Let us go into Jud?a again.8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.10 But if a man walk in the night, he stumbleth, because there is no light in him.11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.12 Then said his disciples, Lord, if he sleep, he shall do well.13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.14 Then said Jesus unto them plainly, Lazarus is dead.15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.17 Then when Jesus came, he found that he had lain in the grave four days already.18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.23 Jesus saith unto her, Thy brother shall rise again.24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.25 Jesus said unto her, I am the resurrection, and the life: he that believet h in me, though he were dead, yet shall he live:26 And whosoever liveth and believeth in me shall never die. Believest thou this?27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.29 As soon as she heard that, she arose quickly, and came unto him.30 Now Jesus was not yet come into the town, but was in that place where Martha met him.31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,34 And said, Where have ye laid him? They said unto him, Lord, come and see.35 Jesus wept.36 Then said the Jews, Behold how he loved him!37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. (John 11:1-45)—————————–FOOTNOTE{1}The evidence that the rich young man is Paul is circumstantial but quite convincing.(1) He was rich, as was Paul who was from a free Roman city and a wealthy tent maker.(2) He was a young ruler, that is a member of the Sanhedrin, as was Paul.(3) He was a “young man.” That phrase describes someone who was about 30 or 32, not old enough to be called an elder, but old enough that he could speak in the synagogue, or in his case, in the Sanhedrin. He and Paul were about the same age as Jesus,(5) Paul was then in Jerusalem, so the geography works as well.(6) He describes himself as being very devout, in much the same was as Paul did when he was before Agrippa (Acts 26:1-28).(7) Most important, Jesus’s charge to the young man was an Apostolic call. He did not ask just anyone to sell all they had and follow him. Later, when the resurrected Savior confronted Paul on the road to Damascus, he did not reissue the call, but rather said, “it is hard for thee to kick against the pricks (Acts 9:1-15).” I read that to be something like, “Stop trying to fight it, and get on with what you are supposed to do.”<><><><><><><><><><><><><><><><>John 11:43-44 & Hymn of the Pearl & others -- LeGrand Baker) Author : lbakerBefore we discuss the story of Lazarus, there is some background material we should examine.These are the stories we will visit: (1) Lazarus coming from the tomb to have his burial clothes removed. (2) A young man (probably Mark) coming to Jesus at night, meeting soldiers and running away naked. (3) The young man in the Secret Gospel of Mark who, after being raised from the dead, came to Jesus to be initiated into the secrets of heaven, dressed, like Mark, only “having a linen cloth cast about his naked body.” (4) Enoch’s sode experience beginning with the necessity to remove his worldly clothing so he can be dressed in heavenly garments. (5) The Hymn of the Pearl which follows a boy from his premortal glory, through this world’s experience, to his returning to his Father. The entire story focuses on the importance of the clothes he wears during the different phases of his journey.The crowning portion of the story of Lazarus is very brief.43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go (John 11:43-44).John’s gospel is a carefully crafted testimony that tends to give few details that are not necessary to what John wishes to teach. Here, he does not just tell us that Lazarus came out of the tomb alive, but that the Savior instructed the people to remove his burial clothes. It seems reasonable to suppose that John finds important symbolism in pointing out that removing those graveclothes was a necessary part of Lazarus’s entering his new life.—————————In his gospel, Mark tells the very brief account of a young man who came to Jesus on the night he was arrested. The story seems to be a side issue to the reader, but the detail makes it clear that it was important to the writer. Since New Testament authors often mention themselves in third person, some scholars believe this may be about Mark himself. It uses the same language that is found in Mark’s Secret Gospel.51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:52 And he left the linen cloth, and fled from them naked (Mark 14:48-52).What the young man was wearing—and not wearing—gives us an important insight into what may have happened that evening. In this and in the Secret Gospel, both young men are dressed the same: “wearing a linen cloth over his naked body”—not really a garment, perhaps something more like a sheet, an initiatory “shield.”———————————-The Secret Gospel of Mark brings together both the miracle of Lazarus and the hoped-for ordinances implicit in the story of Mark’s naked young man.A copy of the following letter was found by Dr. Morton Smith in 1958. It was written on the endpaper of a 17th century printed edition of Ignatius. Professor Smith was cataloging the library of the Mar Saba monastery, southeast of Jerusalem, when he discovered it. The book is now lost, but he photographed it so it can still be examined by scholars. No other part of the Secret Gospel is known to exist. The letter is attributed to Clement, Bishop of Alexandria. Most scholars agree that the letter is authentic as to its time and language, but they question its content. Few Christian scholars accept the notion that Jesus would have participated in secret religious rites.The Secret Gospel of Mark, translation by Morton Smith: {1}From the letters of the most holy Clement, the author of the Stromateis. To Theodore. You did well in silencing the unspeakable teachings of the Carpocratians. For these are the “wandering stars” referred to in the prophecy, who wander from the narrow road of the commandments into a boundless abyss of the carnal and bodily sins. For, priding themselves in knowledge, as they say, “of the deep things of Satan,” they do not know that they are casting themselves away into “the nether world of the darkness” of falsity, and, boasting that they are free, they have become slaves of servile desires. Such men are to be opposed in all ways and altogether. For, even if they should say something true, one who loves the truth should not, even so, agree with them. For not all true things are the truth, nor should that truth which merely seems true according to human opinions be preferred to the true truth, that according to the faith. Now of the things they keep saying about the divinely inspired Gospel according to Mark, some are altogether falsifications, and others, even if they do contain some true elements, nevertheless are not reported truly. For the true things being mixed with inventions, are falsified, so that, as the saying goes, even the salt loses its savor. As for Mark, then, during Peter’s stay in Rome he wrote an account of the Lord’s doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed. But when Peter died a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he transferred to his former book the things suitable to whatever makes for progress toward knowledge. Thus he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue, lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum, he prepared matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.But since the foul demons are always devising destruction for the race of men, Carpocrates, instructed by them and using deceitful arts, so enslaved a certain presbyter of the church in Alexandria that he got from him a copy of the secret Gospel, which he both interpreted according to his blasphemous and carnal doctrine and, moreover, polluted, mixing with the spotless and holy words utterly shameless lies. From this mixture is drawn off the teaching of the Carpocratians. To them, therefore, as I said above, one must never give way; nor, when they put forward their falsifications, should one concede that the secret Gospel is by Mark, but should even deny it on oath. For, “Not all true things are to be said to all men.” For this reason the Wisdom of God, through Solomon, advises, “Answer the fool from his folly,” teaching that the light of the truth should be hidden from those who are mentally blind. Again it says, “From him who has not shall be taken away,” and, “Let the fool walk in darkness.” But we are “children of light,” having been illuminated by “the dayspring” of the spirit of the Lord “from on high,” and “Where the Spirit of the Lord is,” it says, “there is liberty,” for “All things are pure to the pure.” To you, therefore, I shall not hesitate to answer the questions you have asked, refuting the falsifications by the very words of the Gospel. For example, after ,”And they were in the road going up to Jerusalem,” and what follows, until “After three days he shall arise,” the secret Gospel brings the following material word for word: “And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, ‘Son of David, have mercy on me.’ But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near Jesus rolled away the stone from the door of the tomb. And straightway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb they came into the house of the youth, for he was rich. And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And thence, arising, he returned to the other side of the Jordan.”After these words follows the text, “And James and John come to him,” and all that section. But “naked man with naked man,” and the other things about which you wrote, are not found. And after the words, “And he comes into Jericho,” the secret Gospel adds only,“And the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them.” But the many other things about which you wrote both seem to be and are falsifications. Now the true explanation and that which accords with the true philosophy…[Here the fragment ends]—————————–The nakedness of these young men seems to be both factual and symbolic, and the symbolism is no less important than the fact. One would expect them to come to Jesus in a near naked state if he were going to dress them in sacred clothing, as was an import part of the ancient Israelite temple drama coronation ceremony. One cannot put on that which is sacred without first removing the mundane this-world clothing. Their coming unclothed is perfectly consistent with two principles. One is the idea of replacing the ordinary clothing with the sacred. The other is being naked in oneself. That is being humble—not wearing masks or facades when coming before the Lord. Those who come before God dressed in their riches or emblems of authority will discover that God can see through their facade into their naked soul. Both John the Beloved and Alma described the consequences. John prophesied,15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb (Revelation 6:15-16).And Alma warned,13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance (Alma 12:13-15).A real and necessary kind of spiritual nakedness is to wear no masks but to simply be unabashedly one’s Self. So Alma asked, “Behold, are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet God (Alma 5:28).”In sacred ordinances, one cannot be clothed in the robes of righteousness until one first removes the “filthy” clothing by which defines in this world, thus becoming “naked” before God. “Naked” does not necessarily mean nude. To be naked is to be stripped of the insignia by which one is defined, as when a court-martialed general is cashiered. He is stripped of medals that denoted his honors and rank, but he is not disrobed. He stands naked, but not nude. Similarly, when Alma instructed the Saints of his day that “they should impart of their substance of their own free will and good desires towards God, and to those priests that stood in need, yea, and to every needy, naked soul (Mosiah 18:27-30),” he was meaning those who were clothed poorly, but not nude.An apocryphal writing reports that Jesus’s disciples asked,“‘When will you become revealed to us and when shall we see you?’ Jesus said, ‘When you disrobe without being ashamed and take up your [clothes] and place them under your feet like little children and tread on them, then will you see the son of the living one, and you will not be afraid’” {2}—————————–The Secrets of Enoch describes that prophet’s sode experience. He arrived at the place where the Council in Heaven meets:8 And the Lord said to Michael: Go and take Enoch from out of his earthly garments, and anoint him with my sweet ointment, and put him into the garments of My glory.9 And Michael did thus, as the Lord told him. He anointed me, and dressed me, and the appearance of that ointment is more than the great light, and his ointment is like sweet dew, and its smell mild, shining like the sun’s ray, and I looked at myself, and I was like one of his glorious ones {3}Enoch was dressed in a garment of light like those worn in the Garden by Adam and Eve. Jewish tradition holds that Adam and Eve were originally clothed in a garment of light, which Nibley suggests was the Shechinah. The loss of their garments meant the loss of all things—one’s personal relationship with God, the clothing that defined one as sacred space, food and drink that kept one’s body forever young—the loss of those things left humankind naked, vulnerable, hungry, and increasingly feeble until only death could release them from their infirmities. Yearning to return home and regaining the garment was the foundation principle of the ancient Israelite religion. The conclusion of their temple drama was an expression of hope that somehow they might regain access to the paradisiacal world, partake of the fruit, and participate in the society of the gods. {4}—————————The Hymn of the Pearl is a most beautiful example pre-exilic writing. It follows the pattern of the ancient Israelite temple drama and is quoted in the New Testament apocrypha in the Acts of Thomas. The poem is unique in that it focuses on the clothing worn, not worn, then worn again by the young prince. As in the cosmic myth, the hero is required to leave his first home among the Gods but first he must remove his royal clothing. He comes to this world where he dresses in mundane clothing just as do the people here. He struggles in this world until he receives a message from his Father which is a renewal of the covenants he made before he left home (the ancient temple blessings). Then he regains his royal robes so he is enabled to return home again. At this place in the story, Nibley comments, “If the whole rest of the poem is applied to the garment only, it is full of strange anomalies, which become perfectly clear in terms of the well-known Veil of the Temple.”{5}The poem is not named in the Acts of Thomas, but is now called The Hymn of the Pearl. Its first translation was titled, The Hymn of the Soul Contained in the Syriac Acts of St. Thomas, Re-edited with an English translation by Anthony Ashley Bevan. {6}Bevan’s translation remains the basic English text, but more recent translators differ in some parts. The following is Bevan’s translation interspersed with the work of other scholars. Those differences are important because they often amplify the meaning and broaden the scope and significance of the poem. {7}——————————–The Hymn of the Pearl by Anthony Ashley Bevan.1 When I was a little child,And dwelling in my kingdom in my Father’s house,2 And in the wealth and the gloriesOf my nurturers had my pleasure,“In my first primeval childhood I was nurtured in the royal house of my Father with loving care in the midst of abundance and glory” (Nibley, Message of the Joseph Smith Papyri, 267).3 From the East, our home,My parents, having equipped me, sent me forth.4 And of the wealth of our treasuryThey had already tied up for me a load,5 Large it was, yet light,So that I might bear it unaided-6 Gold of . …And silver of Gazzak the great,7 And rubies of India,And agates (?) from the land of Kushan (?),8 And they girded me with adamant [diamond ]Which can crush iron.9 And they took off from me the bright robe,Which in their love they had wrought for me,9. They removed from me the garment of light,which they had made for me in love”(Nibley, Message of the Joseph Smith Papyri, 268).10 And my purple toga,Which was measured (and) woven to my stature.11 And they made a compact with me,And wrote it in my heart that it should notbe forgotten:11 And they made with me a covenantAnd wrote it in my heart, that I might not forget”(Hennecke, New Testament Apocrypha, 2: 499).“Covenant” is also in: Nibley, Message of the Joseph Smith Papyri, 268; James, Apocryphal New Testament, 411.12 “If thou goest down into Egypt,And bringest the one pearl,13 Which is in the midst of the seaHard by the loud-breathing serpent,[devouring serpent, ]I4 (Then) shalt thou put on thy bright robeAnd thy toga, which is laid over it,15 And with thy Brother, our next in rank,Thou shalt be heir in our kingdom.”16 I quitted the East (and) went down,There being with me two messengers,17 For the way was dangerous and difficult,And I was very young to tread it.18 I passed the borders of Maishin,The meeting-place of the merchants of the East,19 And I reached the land of Babel.And entered the walls of … [Sarbug ]20 I went down into Egypt,And my companions parted from me.21 I betook me straight to the serpent,Hard by his dwelling I abode,21 (Waiting) till he should slumber and sleep,And I could take my pearl from him.23 And when I was single and alone,A stranger to those with whom I dwelt,24 One of my race, a free-born man,From among the Easterns, I beheld there-25 A youth fair and well favored ….26 …. and he came and attached himself to me.27 And I made him my intimate,A comrade with whom I shared my merchandise.28 I warned him against the EgyptiansAnd against consorting with the unclean;23 And since I was all aloneI was a stranger to my companions of my hostelry.24 But one of my race I saw there, A nobleman out of the East,25 A youth fair and lovable,26 An anointed one, And he came and attached himself to me27 And I made him my intimate friend, My companion to whom I communicated my business.28 I (He ?) warned him (me ?) against the EgyptiansAnd against consorting with the unclean (Hennecke, New Testament Apocrypha, 2:499).29 And I put on a garb like theirs,Lest they should insult (?) mebecause I had come from afar,29 But I clothed myself in garments like theirs,That they might not suspect that I was come from without”(Hennecke, New Testament Apocrypha, 2:499).30 To take away the pearl,And (lest) they should arouse the serpent against me,31 But in some way or otherThey perceived that I was not their countryman;32 So they dealt with me treacherously,Moreover they gave me their food to eat.33 I forgot that I was a son of kings.And I served their king;34 And I forgot the pearl,For which my parents had sent me,35 And by reason of the burden of their… [food]I lay in a deep sleep,36 But all these things that befell meMy parents perceived and were grieved for me;37 And a proclamation was made in our kingdom,That all should speed to our gate,38 Kings and princes of ParthiaAnd all the nobles of the East39 So they wove a plan on my behalf,That I might not be left in Egypt,36. Meanwhile the heavenly parents, aware of what has happened,37. call a family council38. of all the great and noble relatives,39. who decide it is time to act(Nibley, Message of the Joseph Smith Papyri, 269).40 And they wrote to me a letter,And every noble signed his name thereto:41 “From thy Father, the King of kings,And thy Mother, the mistress of the East,42 And from thy Brother, our next in rank,To thee our son, who art in Egypt, greeting!43 Up and arise from thy sleep,And listen to the words of our letter44 Call to mind that thou art a son of kings!See the slavery-whom thou servest!45 Remember the pearlFor which thou didst speed to Egypt!46 Think of thy bright robe,And remember thy glorious toga,47 Which thou shalt put on as thine adornment.When thy name hath been read outin the list of the valiant,48 And with thy Brother, our. ..Thou shalt be …in our kingdom.”48 And thou with thy brother, our crown prince,Be heir in our kingdom”(Hennecke, New Testament Apocrypha, 2:501).45 Remember the pearl for the which thou wast sent into Egypt46 Remember thy garment spangled with gold,47 and the glorious mantle which thou shouldest wearand wherewith thou shouldest deck thyself.Thy name is named in the book of life,48 and with thy brother whom thou hast received (thou shaltbe) in our kingdom (James, Apocryphal New Testament, 413).49 And my letter (was) a letterWhich the King sealed with his right hand,50 (To keep it) from the wicked ones,the children of Babel,And from the savage demons of … [Sarburg]51 It flew in the likeness of an eagle,The king of all birds;51 It flew and alighted beside me,And became all speech.53 At its voice and the sound of its rustling,I started and arose from my sleep.53 At its voice and the sound of its rustlingI awoke and stood up from my sleep,54 I took it and kissed it,Broke its seal and read.55 And even as it was engraven in my heartWere the words of my letter written(Hennecke, New Testament Apocrypha, 2:501).54 I took it up and kissed it,And loosed its seal (?), (and) read;55 And according to what was traced on my heartWere the words of my letter written.56 I remembered that I was a son of kings,And my free soul longed for its natural state.56 I remembered that I was a son of kingsAnd my noble birth asserted itself.(Hennecke, New Testament Apocrypha, 2:501).54 He kisses the letter, breaks the seal, and reads,55 Lo, it is the same letter as that which he broughtwith him from on high written in his heart.56 He remembers that he is a King son,and his royal nature asserts itself(Nibley, Message of the Joseph Smith Papyri, 270).57 I remembered the pearl,For which I had been sent to Egypt,56 I remembered that I was a son of kings,And my freedom longed for its own nature.57 I remembered the pearl,For which I had been sent to Egypt(Grant, Gnosticism, 119-20)58 And I began to charm him,The terrible loud-breathing serpent.59 I hurried him to sleep and lulled him into slumber,For my Father’s name I named over him,60 And the name of our next in rank,And of my Mother, the queen of the East;61 And I snatched away the pearl,And turned to go back to my Father’s house.62 And their filthy and unclean garbI stripped off, and left it in their country,And I snatched the pearl,and I turned to go to my father’s house.I stripped off their dirty robeand left it in their country(Cartlidge and Dungan, Documents for the Study, 48).63 And I took my way straight to comeTo the light of our home, the East.62 And I stripped off the filthy garment and left it in their 1and,63 and directed my way forthwith to the light of my fatherlandin the East (James, Apocryphal New Testament, 413).64 And my letter, my awakener,I found before me on the road,65 And as with its voice it had awakened me.(So) too with its light it was leading me66 … Shone before me with its form,67 And with its voice and its guidanceIt also encouraged me to speed,66 For at times the royal garment of silk (shone) before mine eyes,67 (and with its voice and its guidance it also encouraged meto speed,) (James, Apocryphal New Testament, 414).68 … And with his love was drawing me on.65 And as with its voice it had awakened me[So] too with its light it was leading me66 For the royal garment of silkShone before me with its form,67 And with its voice and its guidanceIt also encouraged me to speed,68 And with its love was drawing me on. (Grant, Gnosticism, 120).69 I went forth, passed by …I left Babel on my left hand,68 And drawing me with its love.69 I went forth, passed through Sarburg,(Hennecke, New Testament Apocrypha, 2:502).70 And reached Maishin the great,The haven of the merchants,71 That sitteth on the shore of the sea …72 And my bright robe, which I had stripped off,And the toga wherein it was wrapped,72 His garment of light and his outer robe were waiting for him here(Nibley, Message of the Joseph Smith Papyri, 270. Nibley adds, “Note that raiment is put on not only at the beginning of the journey and at the end, but is also donned at intermediate stages.”)73 From the heights of Hyrcania (?)My parents sent thither,74 By the hand of their treasurers,Who in their faithfulness could be trusted therewith.75 And because I remembered not its fashion-For in my childhood I had left it in my Father’s house76 On a sudden, as I faced it,The garment seemed to me like a mirror of myself.77 I saw it all in my whole self,Moreover I faced my whole self in (facing) it,78 For we were two in distinctionAnd yet again one in one likeness.79 And the treasurers also,Who brought it to me, I saw in like manner,80 That they were twain (yet) one likeness,For one kingly sign was graven on them,80 That they were two of a single form,For one sign of the king was impressed upon them,(Hennecke, New Testament Apocrypha, 2:502).81 Of his hand that restored to me (?)My treasure and my wealth by means of them,82 My bright embroidered robe,Which …with glorious colours;78 For we were two in distinctionAnd yet again one in one likeness.79 And the treasurers also,Who brought it to me, I saw in like manner,80 That they were twain [yet] one likeness,For there was graven on them one sign of the King,81 Whose hands [they were] “which restored to me [?]My treasure and my wealth by means of them,82 My bright embroidered robe,which was decorated with glorious colours;(Grant, Gnosticism, 121).83 With gold and with beryls,And rubies and agates (?)84 And sardonyxes varied in color,It also was made ready in its home on high (?).85 And with stones of adamantAll its seams were fastened;85 “Fastened everywhere with diamond clasps.” (Nibley, Message of the Joseph Smith Papyri, 271 . Nibley adds this note: “All its seams were sewn with diamonds” [Adam]. This indicates that the garment, though the same one, is now enhanced, gesteigert, the same garment, but a better one, enriched by earthly merits and victory [Hoffmann, p. 286]).”86 And the image of the King of kingsWas depicted in full allover it,86 And the likeness of the king of kingsWas completely embroidered all over it(Hennecke, New Testament Apocrypha, 2:503).———–86 And the image of the King of Kings covered the whole thing. (Nibley, Message of the Joseph Smith Papyri, 271. Nibley adds this note: “If the whole rest of the poem is applied to the garment only, it is full of strange anomalies, which become perfectly clear in terms of the well-known Veil of the Temple.”)87 And like the sapphire-stone alsoWere its manifold hues.88 Again I saw that all over itThe motions of knowledge were stirring,89 And as if to speakI saw it also making itself ready.90 I heard the sound of its tones,Which it uttered to those who brought it down (?)91 Saying, “I …Whom they reared for him (?)in the presence of my father,92 And I also perceived in myselfThat my stature was growing according to his labors.”89 And as if to speakI saw it also making itself ready.90 I heard the sound of its tones,Which it uttered to those who brought it down [?]91 Saying,” I am he who is mighty in deedsI whom they reared for him in the presence of my father,92 And I also perceived in myself (Grant, Gnosticism,121).93 And in its kingly motionsIt was spreading itself out towards me,94 And in the hands of its giversIt hastened that I might take it.91 “I belong to the most valiant servant,For whom they reared me before my father,92 And I perceived also in myselfThat my stature grew according to his labours.”93 And with its royal movementsIt poured itself entirely toward me,94 And in the hands of its bringersIt hastened, that I might take it;(Hennecke, New Testament Apocrypha, 2:503).95 And me too, my love urged onThat I should run to meet it and receive it,96 And I stretched forth and received it,With the beauty of its colors I adorned myself.97 And my toga of brilliant colorsI cast around me, in its whole breadth.98 I clothed myself therewith, and ascendedTo the gate of salutation and homage;99 I bowed my head, and did homageTo the Majesty of my Father, who had sent it to me,100 For I had done his commandments,And he too had done what he promised,101 And at the gate of his princesI mingled with his nobles;102 For he rejoiced in me and received me,And I was with him in his kingdom.103 And With the voice of …All his servants glorify him.104 And he promised that also to the gateOf the King of kings I should speed with him,105 And bringing my gift and my pearlI should appear with him before our King.91 I am of him that is more valiant than all men,for whose sake I was reared up with the Father himself.92 And I also perceived his stature(Greek reads, “I perceived in myself that my staturegrew in accordance with his working).93 And all Its royal motions rested upon me as it grew towardthe impulse of it (And with its kingly motions it was spreading itself toward me).94 And it hastened, reaching out from the hand of (him thatbrought it) unto him that would receive it,95 and me also did yearning arouse to start forth and meet itand receive it.96 And I stretched forth and received it, and adorned myself withthe beauty of the colours thereof,97 and in my royal robe excelling in beauty I arrayed myself wholly.98 And when I had put it on, I was lifted up unto the place ofpeace (salutation) and homage,99 and I bowed my head and worshipped the brightness of theFather which had sent it unto me,100 for I had performed his commandments, and he likewisethat which he had promised,101 and at the doors of his palace which was from the beginningI mingled among (his nobles),102 and he rejoiced over me and received me with him into his palace,103 and all his servants do praise him with sweet voices.104 And he promised me that with him I shall be sent unto thegates of the king,105 that with my gifts and my pearl we may appear togetherbefore the king (James, Apocryphal New Testament, 414-15).————————–FOOTNOTES{1} For the full story of its finding and translation see, Morton Smith, The Secret Gospel, The Discovery and Interpretation of the Secret Gospel According to Mark (Clearlake, CA, Dawn Horse Press, 1982), 14-17.{2}?Gospel of Thomas in James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, Harper & Row, 1988), 130, 37.{3} Book of the Secrets of Enoch, chapter 22:8-9, in The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols., Translated and edited by R. H. Charles. (Oxford: Clarendon, 1976), 2: 431-69.{4} Hugh Nibley, Abraham in Egypt (Salt Lake City: Deseret Book, 1981, 2000), 373; Nibley, Abraham in Egypt, in CWHN 14:373. See “Shechinah” in LDS Bible dictionary.For a discussion of that garment of light and its significance, see Stephen Ricks, “The Garment of Adam in Jewish, Muslim, and Christian Tradition.” in Temples of the Ancient World, edited by Donald W. Parry. 705-39. Salt Lake City: Deseret Book, 1994.For a discussion of the ancient Israelite temple drama see our Who Shall Ascend into the Hill of the Lord (the entire book).{5}There is a careful discussion of the poem in Who Shall Ascend into the Hill of the Lord, first edition, 103-21; second (paperback) edition 83-98. The paperback edition is available on this website.{6}Anthony Ashley Bevan, trans, Hymn of the Soul Contained in the Syriac Acts of St Thomas, Re-edited with an English Translation (Cambridge, University Press, 1897).{7} The other translators are:David R. Cartlidge, and David L. Dungan, Documents for the Study of the Gospels (Philadelphia, Fortress, 1980).Robert M. Grant, Gnosticism (New York, Harper and Brothers, 1966).Edgar Hennecke, New Testament Apocrypha, 2 vols., edited by Wilhelm Schneemelcher. Translated by R. McL. Wilson (Philadelphia, Westminster, 1963). (see “Schneemelcher,” for the revised edition.)Hugh Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment (Salt Lake City, Deseret Book, 1975).Montague Rhodes James, The Apocryphal New Testament (Oxford, Clarendon, 1975).<><><><><><><><><><><><>><><><>John 10:10 -- ‘I am come that they might have life, and that they might have it more abundantly’ -- LeGrand Baker Author : lbakerIt is difficult to know whether the Savior is talking about an abundant life here or hereafter. But that is probably a moot question, because this life and the next are a continuum. The experience we call death appears to us to be a break in life’s continuity, but in terms of our eternal Self, this world and the next are a package deal.9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.10 …. I am come that they might have life, and that they might have it more abundantly.11 I am the good shepherd: the good shepherd giveth his life for the sheep.….14 I am the good shepherd, and know my sheep, and am known of mine.15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.17 Therefore doth my Father love me, because I lay down my life, that I might take it again.18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (John 10:9-18).The words that follow the Savior’s statement are about the power of his resurrection, so the context suggests that the “abundant life” he promises to the faithful is a quality of being that can only be experienced by those whom the scriptures call “the pure in heart” (3 Nephi 12:8; D&C 56:18, 97:15-21). We get to leave this body when it is no longer functional, but our spirits remain the same. Our memory of this world as well as our agency, personality, and integrity all remain intact. On the day we die, the person we have become, is the person we still are. Amulek’s famous words teach that principle very plainly.32 For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.33 And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed.34 Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. (Alma 34:32-34).Modern revelation modifies Amulek’s teachings to show that people do have an opportunity to repent in the post-mortal spirit world. I believe he understood that, but his teaching the apostate Zoramites was neither the time nor the place to offer that as an option. {1}It is often true that people in our time, like the Zoramites, worship a God that is patterned after themselves. When that is so, the God always hates the same people we hate and likes the people who are “on our side.” For example, when I was a boy I read (and history seemed to confirm) that “God is an Englishman.” A similar example is that during the first and second world wars, Christians on both sides prayed to the same God that he would destroy their enemies. Individually, we justify our prejudices by the belief that God shares those prejudices and condones our acts of bigotry. Unkind people worship a ridged and unkind God. People without standards feel justified by a God who also has none, just as Nephi said.8 And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God (2 Nephi 28:8).Those beliefs change nothing that is eternal. God, his love, his justice and mercy are all constants. Our rationalization does not change that. A morbid or greedy person cannot experience selfless joy or believe it is genuine when he sees it in other people. Similarly, a person whose life is dominated by evil, cannot tolerate righteousness in others.But it is possible that we can tap into God’s reality to understand his nature, and when we do, our lives reflect what he is. Heber C. Kimball explained that very well.I am perfectly satisfied that my God is a cheerful, pleasant, lively, and good-natured Being. Why? Because I am cheerful, pleasant, lively, and good-natured when I have His Spirit. That is one reason why I know; and another is the Lord said, through Joseph Smith, “I delight in a glad heart and a cheerful countenance.” That arises from the perfection of His attributes; He is a jovial, lively person, and a beautiful man. {2}The kind of God we worship defines our character, and, as Hugh Nibley explained, our character defines our present and our future Self.The essence of wickedness is meanness [selfishness]. There’s the passage from John Donne that John F. Kennedy used to like to quote: “A dog starved at his master’s gate portends the ruin of the state.” If a man lets his dog starve, he’s that kind of person. Or as Heraclitus would put it: “A man’s character is his fate.” You can tell what’s going to happen if you know who the man is and what kind of character he has. It’s going to lead to a tragic end or a happy end as the case may be. This is it; it’s the character. We read the passages. That’s the kind of people they were. That was what was wrong. It wasn’t the Babylonians or the Egyptians that worried them; it was the people themselves. As Solon said, “These people themselves have brought this ruin upon their state.” They are full of lust; they can never get enough. They rob each other and steal from the state like bandits, etc. It’s the same thing here in our world. It’s that kind of world. {3}That says it all: “A man’s character is his fate.” The abundant life Jesus promised is a product of one’s character. The Prophet Joseph said essentially the same thing when he taught that we must be authorized to believe. {4} That authorization comes through adherence to validating covenants and ordinances, and living to qualify us to have Holy Ghost be our tutor and mentor. If we will permit it, the Savior’s Atonement will enable us to cleanse and purify our characters by the gift and power of the Holy Ghost. That qualifies us to know and live an abundant life, but only those who are faithful to their covenants are able to accept, appreciate, and be a part of that fellowship.Moroni explained that a purpose of the Nephite church was to help its members achieve that end.4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith (Moroni 6:3-4).That cleansing authorizes us to believe and also authorizes us to know what to believe. The Prophet Joseph taught,18 Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection.19 And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come (D&C 130:18-19).I take it that the “principle of intelligence” means something very different from “street smarts” or even a college education. It has more to do with character and being qualified to know, to believe, and to do.40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:40).In the most comprehensive sense, the principle of our intelligence is who/what we are. In this life, we live only in the moment. Our experiences in those moments are as fleeting as time. We can never re-live them again. If they were pleasant we can seek to recreate them in our memory or seek to replicate them in a different time, but once the moment is gone, it can never come back again. Past accomplishments and/or mistakes are who we were, but no longer who we are. The past events define and mold us, but only if we insist on pulling their ghost along with us into our present. The ghosts live only in our uncertain memories, but even our memory is a selective illusion. Notwithstanding the ghosts, we are no longer the person who once succeeded or failed. Rather, we are only the person we are just now.Many ancient and modern philosophers believe that this whole life is an illusion. That belief is understandable because our past is as gone as a forgotten dream. And the future never will be.When I was on my mission in England, the Archbishop of Canterbury published an Easter message that defined his belief in eternal life. He wrote that when we dream, the experience seems real even though there are no rules about time or place. He suggested that as we die and our body grows cold, we may dream a dream that seems to go on forever. He wrote that the advantage of living a good life would be to have a final pleasant dream as our minds fade into a blissful nothingness.That is not the abundance of life the Savior promised, but neither is the abundance that our modern culture creates.We can go to a movie, sit in the dark for a couple hours watching the product of someone else’s imagination, and can artificially stimulate virtually every emotion we can experience in the real world — love, hate; anxiety, security; fear, peace — all can be experienced there. Because those emotions are a counterfeit, we have a right to wonder what they really are. But there is one feeling that is outside those emotions and cannot be artificially created, not even within ourselves. That is the sure witness of the Holy Ghost that Jesus is the Christ. The quality of the pure joy that accompanies that assurance is different from any emotion we can self-generate. When one is acquainted with that joy, then one knows his soul has touched the purest form of eternal reality.Only when we have nothing real to hang on to is life an illusion and the past an irretrievable dream. But when one knows with absolute certainty that Jesus is the Christ, then upon that rock one can build a superstructure of truth that will withstand the ages. I know that the Savior is real because his love defines my own reality. I love therefore I am. I love others and they reciprocate; therefore, I know they are real also.Only those who have never experienced it will challenge the assertion that persons who know the gospel and live it fully have richer and more fulfilling lives than those who do not. The Savior’s metaphor is sheep grazing peacefully and securely under the watchful eye of their shepherd. It portends peace, security in one’s sense of Self, the assurance of belonging, and the ability to give and receive love. These are the qualities of an abundant life in this world and they surely are also the basic qualities of joy in the world to come.An abundant life is a present and eternal fellowship with the Savior, our families and our friends. It is a forever intimate togetherness — a forever not-being-alone.————————–FOOTNOTES{1} I think it is reasonable to assume he understood Isaiah 61, especially since the Savior referenced it in the Beatitudes.{2} Journal of Discourses, February 8, 1857, 4:222.{3} Hugh W. Nibley, Teachings of the Book of Mormon, Semester 1, Transcripts of lectures presented to an Honors Book of Mormon Classat Brigham Young University1988-1990, (Foundation for Ancient Research & Mormon Studies [F.A.R.M.S.], 1993), 74.{4}George A. Smith, while serving in the First Presidency, reported: “Joseph Smith taught that every man and woman should seek the Lord for wisdom, that they might get knowledge from Him who is the fountain of knowledge; and the promises of the gospel, as revealed, were such as to authorize us to believe, that by taking this course we should gain the object of our pursuit.”Teachings of Presidents of the Church: Joseph Smith, A Course of Study for the Melchizedek Priesthood Quorums of The Church of Jesus Christ of Latter-day Saints, [Melchizedek Priesthood manual] (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2007), 266.<><><><><><><><><><><><><><><><>John 10:34-36 & Psalm 82 -- ‘Ye are gods...children of the most High’ -- LeGrand Baker Author : lbaker34 Jesus answered them, Is it not written in your law, I said, Ye are gods?35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? (John 10:34-36)Jesus was quoting Psalm 82 which was a scene in the ancient Israelite Feast of Tabernacles temple drama. It depicts Elohim standing among the members of the Council in Heaven and instructing them in what sounds very much like the law of consecration. Then, in the drama, he asks them to rise and accept those instructions by covenant. I suspect John had several reasons for calling our attention to that psalm by telling us about this incident in Jesus’s life,.One reason might have been that the Jewish leaders (about 600 years earlier) had re-invented their theology in the same way the Christians would later re-define theirs. The Christians took the Father, Son, and Holly Ghost and merged into one intangible, undefinable God that they called Jesus. The apostate Jews during or soon after the Babylonian captivity did essentially the same thing. They took Elohim, Jehovah, and the Council in Heaven and merged them into one God which they called Jehovah. Because this temple psalm takes place in the Council where Elohim presided, it emphasizes the importance of the original Godhead whom the Jewish leaders had rejected. It also shows Heavenly Father’s relationship with the members of that Council.Another reason was that it called attention to the law of consecration, and thereby to the responsibility the Jews and their leaders had to care for the poor. The book of Acts shows that principle became a major focus of early Christian belief and practice.Another reason is that it shows the validity of the Savior’s claim to be the Son of God.32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.34 Jesus answered them, Is it not written in your law, I said, Ye are gods?35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?37 If I do not the works of my Father, believe me not.38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.39 Therefore they sought again to take him: but he escaped out of their hand (John 10:32-39).Psalm 82, which the Savior quoted, is a rather short, but very significant window into covenants we made in our premortal world. It reads,1 God standeth in the congregation of the mighty; he judgeth among the gods.2 How long will ye judge unjustly, and accept the persons of the wicked?3 Defend the poor and fatherless: do justice to the afflicted and needy.4 Deliver the poor and needy: rid them out of the hand of the wicked.5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.6 I have said, Ye are gods; and all of you are children of the most High.7 But ye shall die like men, and fall like one of the princes.8 Arise, O God, judge the earth: for thou shalt inherit all nations (Psalms 82:1-8).The first verse says, “God standeth in the congregation of the mighty; he judgeth among the gods.” Both the words “God” and “gods” are translated from the Hebrew word elohim. Elohim is a plural word that means “the gods.” Elohim is also the name/title of the Father of the gods. So our psalm begins, “Elohim standeth in the congregation of the mighty; he judgeth among the elohim.”In a court of law, a judge sits as an evidence of his superior status. In this psalm God is standing. That is important because in ancient Israel one stood to make a covenant. An example is 2 Kings 23:3. “The king stood by a pillar, and made a covenant before the Lord … And all the people stood to the covenant.”Sometimes in the scriptures, to “stand” is simply code for making a covenant, just as it is here our psalm. The first verse tells us that the Father [Elohim] is standing. In the last verse he says “Arise, O God [also elohim].” That final elohim is also translated as God, but that does not make much sense in this context because God is already standing. That leaves the correct translation to be, “Arise, O elohim” — gods, the members of the heavenly Council. They are asked to stand to make a covenant. Between the first and last verses of Psalm 82 we read the Father’s instructions about one of the most important covenants we made in the premortal world and also one of the most important we re-make here.The Book of Abraham provides us with a probable context where those covenants were made.In Abraham 3 the “spirits” whom God will make his “rulers” are the same as the intelligences who were called the noble and great ones in the previous verse. In the next chapter, when they organize the earth, they are called “the gods.”22 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;23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born (Abraham 3:22-23).1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).Psalm 82 and Abraham 3:22-23 appear to be two versions of the same story. In the psalm God is “judging,” in Abraham 3 he is choosing. To “judge” means the same thing in Hebrew as it does in English. When pronouncing judgment, a judge may condemn or exonerate, or in other situations he chooses and makes assignments (such as assigning ribbons in an apple pie contest). In this psalm he is not sitting as one a judge presiding at a court of law. Rather he is standing, as one would do when making a covenant. Thus, it might be more precise to say, “God standeth in the congregation of the mighty; he chooses [makes assignments] among the gods.”In Psalm 82, the gods among whom Elohim was standing were the members of the Council in Heaven. “God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers.” Significantly, “he stood in the midst of them,” so they were standing around him, probably in a circle, where he made them priests and kings.The original scene depicted by Psalm 82 can more readily be understood by inserting it into the account recorded in Abraham 3, where it fits so perfectly that it does not even break the cadence of the story. Please note, by putting the two scriptures together in this way, I do not wish to imply that they were ever written as a single unit. However, combined this way they illustrate an interesting—perhaps insightful—picture of how things might have been in the Council in Heaven, and also how they might have been portrayed on the stage during the Israelite temple drama.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; And God saw these souls that they were good, and he stood in the midst of them. God standeth in the congregation of the mighty; he judgeth among the gods. [He asked,] How long will ye judge [rule] unjustly, and accept the persons of the wicked?{1} Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. I have said, Ye are gods; and all of you are children of the most High. ye shall die like men, and fall like one of the princes. Arise, O gods, judge the earth: for thou shalt inherit all nations. [After the covenant, God said,] These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born (Abraham 3:22-23 & Psalm 82).The idea that the law of consecration was among the first and most important covenants made by the members of the Council in Heaven, is perfectly consistent with other scriptures. In the Book of Mormon the celestial height to which we reach is charity. In the Doctrine and Covenants it is the law of consecration. They are two sides of the same coin when charity is what one is, the law of consecration is what one does. They are the two great commandments.36 Master, which is the great commandment in the law?37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.38 This is the first and great commandment.39 And the second is like unto it, Thou shalt love thy neighbour as thyself.40 On these two commandments hang all the law and the prophets (Matthew 22:36-40, see D&C 59:6).Charity is love. There is no point in trying to separate loving God from loving his children. They are the same. The human soul cannot love God and harbor hatred or prejudice at the same time. John the Beloved taught that we cannot feign to compartmentalize our bigotry from our charity and pretend both are real.18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.19 We love him, because he first loved us.20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?21 And this commandment have we from him, That he who loveth God love his brother also (1 John 4:18-21).To love God is Charity (hesed — unfailing love based on a prior covenant); to love one’s brother is also charity (hesed). To live the law of consecration is to serve others — “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me (Matthew 25:40).”It is probably true that the Father’s first instructions to his children at the Council was that when they come to this earth they must obey what James called the “royal law.” James describes that law the same way it is described in Psalm 82.8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors (James 2:8-9).Some of the above is taken from two chapters in Who Shall Ascend into the Hill of the Lord: “Psalm 82, The Father’s Instructions to the Council,” and “Psalm 82: Instruction and Covenant,” first edition, 227-45; second edition (paperback), 162-74. The second edition is still in print and it is also available on this website in the section called “published books.”————————–FOOTNOTES{1}Lowell K. Handy’s translation is: “How long will you rule unjustly? And honor the wicked?” (“Sounds, Words and Meanings in Psalm 82,” Journal for the Study of the Old Testament 47 [1990]: 51-66.).The Tanakh, which is the official Jewish translation of the Old Testament, renders verse 2 as “How long will you judge perversely, showing favor to the wicked?” (Tanakh, The Holy Scriptures: The New JPS Translation According to the Traditional Hebrew Text [Philadelphia and Jerusalem: The Jewish Publication Society, 1985]), 1206.<><><><><><><><><><><><><><><>John 10:1-42 -- The Father and The Son -- LeGrand Baker and Benjamin Tingey Author : lbakerTucked away in the parable of the Good Shepherd is a great deal of information about Jehovah/Jesus’s relationship with his Eternal Father, and also about our relationship with both of them. Within the parable, Jesus says:10 I am come that they might have life, and that they might have it more abundantly.………………..15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.……………………..27 My sheep hear my voice, and I know them, and they follow me:28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.30 I and my Father are one (John 10:1-42 ).My old Strong’s definition for “one” in verse 30 reads “a prime number: one” (# 1520). However, the word is also translated as “first” in the phrase “the first day of the week” in Luke 24:1, John 20:1, and Acts 19:34. In the sentence, “I and my Father are one,” the “one” asks all sorts of questions. However, “first” would supply all sorts of answers. It would say the same thing that the Prophet Joseph dictated to his scribe when he and Sidney Rigdon saw the vision that is Section 76.12 By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God—13 Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning;14 Of whom we bear record; and the record which we bear is the fulness of the gospel of Jesus Christ, who is the Son, whom we saw and with whom we conversed in the heavenly vision (D&C 76:12-14).That concept, that Christ was with the Father from the beginning, is what Heavenly Father explained to Moses. It is interesting to me that the Father applies the name/title Only Begotten to the Savior so very early on in the description of their relationship.1 And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest.……………………..26 And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness; and it was so. And I, God, said: Let them have dominion over the fishes of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth ( Moses 2:1, 26).We find more about the Father’s relationship with the Savior, and his with us, in the Great Intercessory Prayer.5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.……………9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.10 And all mine are thine, and thine are mine; and I am glorified in them.11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.……………21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world (John 17:5-24). {1}Paul explains those relationships as our ultimate adoption to be children of the Father. “Ultimate” is the key word here, because we are initially adopted unto Christ when we embrace the Gospel and are baptized, taking upon us the name of Christ through the covenants and ordinances, becoming His Sons and His daughters, as he explained to the brother of Jared.13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters (Ether 3:13-14).But the ultimate reunion occurs when we enter the presence of our Father with Christ are adopted as children of the Father. Paul described that sequence, and it has been elaborated on by other prophets. Paul wrote,3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:5 Having predestinated [foreordained] us unto the adoption of children by Jesus Christ to himself [Heavenly Father], according to the good pleasure of his will,6 To the praise of the glory of his [Heavenly Father’s]grace, wherein he hath made us accepted in the beloved [Christ](Ephesians 1:3-6).As I understand it, the need for that adoption is this: We were Heavenly Father’s children before we came here. But we, like the prodical son, forfeited our birthright when we left home and came to this sin-bound world. Now, through the Atonement of the Savior, and by accepting correct covenants and ordinances, we are adopted back into the family with full rights of birthright as though we had never left. It is like Psalm 2 where the king is anointed king and adopted as a child and heir of Jehovah. Symbolically, all the men in the congregation are also anointed and adopted so they may claim their birthright blessings as priests and kings. {2}Our premortal relationship with the Father and Jehovah are clearly shown in Lehi’s sode experience (1 Nephi 1:8-15). There we see the Father siting upon his throne, presiding. Jehovah conducts the meeting and gives Lehi his assignment. Other prophets who describe their sode experiences also report that it was “the LORD” (Jehovah) who made the assignments. Similarly, in the First Vision, the Father introduced his Son, and the Savior gave Joseph his assignment. When the Savior came to the Nephites in 3 Nephi we see that same pattern.Apparently the Savior’s role as Advocate extends far beyond our accepting the initial blessings of the Atonement. The Savior explained, “unto as many as received me gave I power … to become the sons of God; and … power to obtain eternal life.” His full statement reads:3 Listen to him who is the advocate with the Father, who is pleading your cause before him—4 Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold th e blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;5 Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life.6 Hearken, O ye people of my church, and ye elders listen together, and hear my voice while it is called today, and harden not your hearts;7 For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world—a light that shineth in darkness and the darkness comprehendeth it not.8 I came unto mine own, and mine own received me not; but unto as many as received me gave I power to do many miracles, and to become the sons of God; and even unto them that believed on my name gave I power to obtain eternal life (D&C 45:3-8).John describes that very succinctly where he writes,12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (John 1:12).“Name” is often code for covenant because one always receives a new name when he makes a new covenant. So it would probably not change the meaning if it read, “even to them that believe on his covenant.”The covenant is between us and the Father. For his part, the Savior is the terms, the validation and the fulfillment of that covenant. Moroni explained our part of the covenant in the last verses of the Book of Mormon.32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).The fellowships created by these covenants and validated by the ordinances are eternal. Through the Savior’s Atonement we may be adopted again as children and heirs of our Heavenly Father, but even then, our relationship with Savior never changes.When this earthly experience is completed for all of us, the Savior will be triumphant.107 When he shall deliver up the kingdom, and present it unto the Father, spotless, saying: I have overcome and have trodden the wine–press alone, even the wine–press of the fierceness of the wrath of Almighty God.108 Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign forever and ever (D&C 76:106-07).When he delivers his kingdom to his father, the Savior will be crowned with glory and sit upon his own throne as the Only Begotten of the Father. However the promise is that there will be a place for the righteous there as well. With very similar words both John and Mormon promised we would be with them.1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.3 And every man that hath this hope in him purifieth himself, even as he is pure (1 John 3:1-3).48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).For the just, the promise is, “all things are theirs … all are theirs and they are Christ’s, and Christ is God‘s.”50 And again we bear record—for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just—51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.54 They are they who are the church of the Firstborn.55 They are they into whose hands the Father has given all things—56 They are they who are priests and kings, who have received of his fulness, and of his glory;57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.58 Wherefore, as it is written, they are gods, even the sons of God—59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.60 And they shall overcome all things.61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.62 These shall dwell in the presence of God and his Christ forever and ever (D&C 76:50-62).From eternity to eternity our relationships with the Savior and his Father has and will always be the same.——————-FOOTNOTES{1} The word “one” in verses 11, 21, and 22 are also Strong’s # 1520. It would read differently, but interestingly, if “first” were to go in some of those places.2} For an explanation of Psalm 2 see “Psalm 2, The Ancient Israelite Royal King-name,” in Who Shall Ascend into the Hill of the Lord, first edition 499-517; second (paperback) edition, 360-373.<><><><><><><><><><><><><>John 10:1-18 -- The Good Shepherd -- LeGrand Baker Author : lbakerThe parable of the Good Shepherd is a beautiful, pastoral allegory about the relationship between the shepherd and his sheep, but it is also much more than that. In its subtext it is about the Savior’s eternal priesthood and kingship. The concept is taught by Jacob in the Book of Mormon in his review of the veil ceremony of the ancient Nephite temple drama. During his sermon at the temple Jacob said,41 O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name.42 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them (2 N ephi 9:41-42).Jacob’s words might serve as a key to understanding what Jesus intended his faithful followers to hear.1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.2 But he that entereth in by the door is the shepherd of the sheep.3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.8 All that ever came before me are thieves and robbers: but the sheep did not hear them.9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly (John 10:1-10).In other scriptures, the concept of the Good Shepherd is a reference to the Savior’s premortal priesthood and kingship. In its classic overview of the ancient Israelite temple drama, the 23rd Psalm focuses its first act on Jehovah’s premortal role. {1}1 The LORD is my shepherd; I shall not want.2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake (Psalms 23:1-3).In Psalm 80 the term “Shepherd of Israel” is used to describe Jehovah as he sits upon his throne in Solomon’s Temple. The?throne in the Holy of Holies was flanked on each side by two great cherubim. Their wings overshadowed the throne like a golden canopy. The phrase, “dwellest between the cheribims” is about God is sitting upon his throne in the temple.1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth ( Psalms 80:1). {2}Old Testament prophets also used “shepherd” as a title to denote the kings and priests of Israel. For example, Ezekiel uses the phrase “shepherds of Israel” to refer to the temple priests in Jerusalem. This was at the time of apostasy just before Nebuchadnezzar king of Babylon destroyed the city and its temple. Ezekiel’s accusations against the priests paint a vivid picture of the situation in Jerusalem at about the time Lehi and his family left there.1 And the word of the LORD came unto me, saying,2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them (Ezekiel 34:1-4).Jeremiah, who was also a contemporary of Ezekiel and Lehi, made the same accusations, but it is difficult to tell if he was talking about the king or the priests, or both.34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.35 And the shepherds shall have no way to flee, nor the principal of the flock to escape.36 A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture (Jeremiah 25:34-36).Another example is the authors of that part of Isaiah which perported to transfer ?the kinship of Judah from the house of David to Cyrus the Persian. They represent God as saying,28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid (Isaiah 44:28). {3}Even so, Ezekiel promised that non-Israelites would not always rule Israel. His famous prophecy about the Bible and the Book of Mormon coming together as a single testimony begins,19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand (Ezekiel 37:19).He then teaches about the gathering of Israel, including a restoration of its kingship to the house of David.24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them (Ezekiel 37:24).When the Savior referred to himself as “the Good Shepherd,” he was making a sharp contrast between himself and the crocked, apostate “shepherds of Israel” the earlier prophets had bemoaned. Jesus said,11 I am the good shepherd: the good shepherd giveth his life for the sheep.12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.13 The hireling fleeth, because he is an hireling, and careth not for the sheep.14 I am the good shepherd, and know my sheep, and am known of mine.15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.17 Therefore doth my Father love me, because I lay down my life, that I might take it again.18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (John 10:11-18).Paul understood what Jesus meant that he would lay down his life for his sheep. After the Savior’s resurrection, Paul described him as “the great shepherd.” His letter to the Hebrews concludes,20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen (Hebrews 13:20-21).Alma had a clear understanding of the principle that Christians must follow the Savior of their own accord, only because they chose to. Much of his sermon to the people of Zarahemla is about that principle and an admonition to hear the voice of the Good Shepherd and follow him.38 Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.39 And now if ye are not the sheep of the good shepherd, of what fold are ye? Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this? Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.40 For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.…….60 And now I say unto you that the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed.61 And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you (Alma 5:33, 60-61).And finally, in this last dispensation the Savior explained what it meant that he was the Good Shepherd in the triangular relationship between himself, his Father, and us. To us he says, “fear not little children, for ye are mine.”40 Behold, ye are little children and ye cannot bear all things now; ye must grow in grace and in the knowledge of the truth.41 Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me;42 And none of them that my Father hath given me shall be lost.43 And the Father and I are one. I am in the Father and the Father in me; and inasmuch as ye have received me, ye are in me and I in you.44 Wherefore, I am in your midst, and I am the good shepherd, and the stone of Israel. He that buildeth upon this rock shall never fall.45 And the day cometh that you shall hear my voice and see me, and know that I am.46 Watch, therefore, that ye may be ready. Even so. Amen (D&C 50:40-46).The parable of the Good Shepherd is no so much an allegory as it is a declaration to the Savior’s eternal priesthood and kingship.——————-FOOTNOTES{1} For a discussion of Psalm 23 as an ancient temple text see Who Shall Ascend into the Hill of the Lord, first edition, 619-40; second (paperback) edition, 441-57. (You can read or download the second edition from this website.){2} For a discussion of the throne and cherubim in Solomon’s temple, see Who Shall Ascend into the Hill of the Lord, the chapter called, “Act 2, Scene 11: The King Enters the Holy of Holies of Solomon’s Temple,” first edition 557-62; second (paperback) edition, 400-403.{3} I am convinced that this part of Isaiah is a forgery created by the Jewish leaders during the Babylonian captivity. For an explanation of why I believe that, use the search engine in this website to find “2 Nephi 20, introduction.”<><><><><><><><><><><><><>><><><><><>John 8:31-36 -- the truth shall make you free -- LeGrand Baker Author : lbakerThere are always physical, political, cultural, and economic restraints that prevent us from doing what we want to do. This discussion is not about those. It is about the strengths that make us free. It is also about the conditions we impose upon our Selves that take away our own ability to see, to hear, to empathize, and to BE.31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;32 And ye shall know the truth, and the truth shall make you free.33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?The historical fact was that the Jews had been ruled by foreign powers ever since the reign of Zedekiah, 600 years earlier, and still, at that time they were ruled by the Romans.34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.35 And the servant abideth not in the house for ever: but the Son abideth ever.36 If the Son therefore shall make you free, ye shall be free indeed (John 8:31-36).Paul added:22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:22-23).TRUTH — The definition of truth is given by the Savior:24 And truth is knowledge of things as they are, and as they were, and as they are to come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:24-28)Truth is knowledge of reality in sacred time. Example: That Jesus is the Only Begotten Son of his Father is an eternal truth.For the sake of this paper only, I would like to define two other words. These definitions do not hold in all instances, but in this essay I use them this way so we will be on the same page and can communicate.TRUE is our perception of reality in linear time. Example: I attended church last Sunday is true, but would not be quite as true if I slept through most of the meetings. In either case my being in the building is hardly an eternal truth.SIN, as I wish to use the word here, is also defined in the quote above.25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.An example of something that is more than truth is the notion that God saves everybody.8 And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God (2 Nephi 28:8).An example of something that is less than truth:5 And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men (2 Nephi 28:5).One’s being unmovable in believing what is currently accepted as true may deflect his ability to know what is eternal truth. Sin (as I use it here) is believing something that is false—a greater sin is acting on it—an even greater sin is imposing that belief on others, insisting that they believe and that they live according to its rules. Alma described it in simple economic terms.41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.42 And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works (Alma 5:41-42)——Our ability to be free agents hinges on a number of conditions. They all revolve on our integrity and our knowing what is real. Again, I am not talking about physical or cultural restraints that limit our freedom; I am only talking about the restraints we do or do not impose upon our Selves. Those qualities are:(1) To not be bribable – If we can be bribed with money, popularity, power, or adulation, or whatever else strokes our pride, we are not free. As soon as someone meets the price (pay our wages, as Alma said), to that degree they own us and our freedom is lost.(2) Not able to be intimidated. When we feel vulnerable or threatened, we are not free to be our Self. That is why bullying is such a detestable thing. A child, teenager, or adult that is threatened often takes on a pretended persona for self-preservation. Letting that pretended “self” become his real Self is the tragedy. The antidote to that is the covenant of invulnerability we describe in Who Shall Ascend into the Hill of the Lord (check its index).(3) To not have access to, or to not believe in correct information. Without accurate information one is free to guess, but not free to choose.(4) So the last one must be the ability to process information and the willingness sort out that which is truth from that which is currently true: fashionable, popular, or culturally correct. One of our greatest deterrents of knowing truth is confusing it with what we accept as true. But when truth is available, the greatest barrier to freedom is the lack of intelligent thought. One’s freedom to think may be eroded by falsehoods currently accepted by science or social science, but unless they are permitted to encroach upon religious truth, or upon our ability to love others, they are not usually bad enough to harm our eternal Self. Nevertheless, there are ideas that are considered to be true by persons in our culture that do inhibit one’s ability to recognize truth. Consequently, the first step in learning the truth is frequently to unlearn a cultural fantasy. Mormon warned,14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil.15 For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged (Moroni 7:11-18).Ultimately, the key to personal freedom is just what the Savior said it is:36 If the Son therefore shall make you free, ye shall be free indeed.And there is one standard by which truth/freedom can be judged as real. James called it the royal law.8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:(James 2:8).It is the royal law because where it is not there can be no valid priesthood or kingship—at least not the kind that will save us on judgment day.Even though we do not—cannot—now have access to all truth, we do have full access to the most important truth of all— God is Love. And we are clearly taught how to arrive at that truth.If it does not sound like love it is not gospel!Loving people does not mean one must also be trusting and gullible, but it does mean one must not be unkind or hurtful. Some people are a lot easier to love than they are to like. The Savior taught his apostles how to navigate that problem.16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves (Matthew 10:16).Truth gives us freedom because it enables love, while counterfeit truth gives us license to hate without a cause. Bigotry and prejudice preclude intellectual, emotional, social, and spiritual freedom for the one who indulges in those biased attitudes. Calling prejudice truth, and refusing to acknowledge it for what it really is, is a crippling sin. One who uses that attitude to justify unkindness presumes to magnify that which he believes to be true into what he presumes is eternal truth. As long as he insists that the falsehood is truth he is hobbled by its inaccuracies or its lies. Those attitudes prevent one from having charity because they fill up the place in one’s soul where love should be with contempt and fear. Such a person does not keep the most basic commandment, so cannot know the most basic truth, so cannot respond to it. The Savior explained,34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35)In 1 John, the Beloved Apostle projected that commandment back to the very beginning of our beginnings.11 For this is the message that ye heard from the beginning, that we should love one another (1 John 3:11).I have shown elsewhere that even though the priesthood sealing ordinances are necessary to answer the demands of justice and to preserve continuity and order, no ordinance can override personal unrighteousness. For example, having been baptized means nothing if one refuses to repent. Similarly, the efficacy of the priesthood sealing ordinances is reserved to those who keep that royal law: Love the Lord (charity) and love your neighbor as thyself (law of consecration).In the Doctrine and Covenants the ultimate objective to which we reach is the law of consecration. In the Book of Mormon it is charity. The law of consecration is what we DO when charity is what we ARE. I believe charity/love/hesed is the ultimate sealing power. Without it we cannot be in the celestial kingdom with God, our family, and our friends. If charity is the sealing power then that leaves the contemptuous soul with serious problems.Near the end of his life, Jesus had another conversation about truth.37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all (John 18:35-38).There is no indication that Jesus answered Pilate’s question, “what is truth?” If he had answered the question, the only correct answer Jesus could have given would have been ? ? ? ? ??“I AM Truth.”<><><><><><><><><><><><><><><>John 8:12-69, Moses 5:18-26, Jude 1:3-6 --- The Power of Jesus’s Words --- LeGrand Baker Author : lbakerHow literally should we understand the Savior’s accusation: “Ye are of your father the devil, and the lusts of your father ye will do.”In our egalitarian society, where “equality” is the cultural and political watchword, it is difficult to wrap our minds around the idea that some people chose to be bad in the premortal world, still choose to be bad in this life, and will always be bad. Yet, the authors of the ancient scriptures believed and taught that is true. If we take Jesus’s words at face value, he also believed that about some of the Jewish leaders. I would like to discuss Jesus’s language in John 8, and some of the implications of his accusations against the men who would eventually preside at the legal farce by which they murdered him.Before I discuss the Savior’s words in John 8, I would like to examine the problem of cultural code language, then examine Moses 5:18-26 and Jude 1:3-6, both of which contain ideas that are key to understanding what the Savior said.———————–THE PROBLEM OF CULTURAL CODE LANGUAGE: “Why do ye not understand my speech? even because ye cannot hear my word (John 8:43).”Just as it is true that the important thing is not what you look at, but what you see; so it is true that it is not so important what you hear, as it is to which words you actually listen.Language is used for a whole spectrum of purposes, and conveying ideas is one of the most important. Words are used to give information, and the more precise the information the more precise the words must be. The other side of that same coin is that words are also used to misinform. In that case, the more sophisticated the listener, the more adroit the speaker must be, for the intent of his language is to give the false impression that he is conveying accurate information without outright lying.When spoken honestly, words have power, but the extent of the power is determined by the meaning the speaker attaches to them, and the meaning the listener understands them to convey. Words have the most power when the speaker and the listener can converse in the same language—including the same cultural or sub-cultural, academic or vernacular languages.People in each culture, or subculture speak a language that is unique to themselves. A translation changes the words to those with somewhat similar meanings used by a different culture, but translation usually cannot transfer the cultural innuendoes of the first language into the cultural language of the second. {1}Code language has a unique power because not everyone who hears or reads its words can understand their intent. The code words themselves select their own audience and no others are welcome into their secret space.Language of all cultures is code when spoken between people within the culture. To know the language, one must also know the culture. Three examples: (1) The Mormon church is its own subculture with its own language. Consequently, new converts must learn Mormonese or they cannot understand all that they hear other church members say. (2) Another example is that the pre-Civil War African slaves communicated their hopes and frustrations in songs that were deeply encoded in language that reflected their African culture. Their white masters had little to no idea what their slaves were saying to each other. (3) The reason the code words of the Feast of Tabernacles temple drama are so important in the Book of Mormon and the New Testament is that they establish a cultural unity between those ancient Christians and modern Latter-day Saints.Similarly, there are two different ancient gospel code languages. One is in the code words and the other is in priesthood ordinances and covenants and their relationships with those code words. Persons who had received those covenants and ordinances were initiated into a sacred order and given a new identity which included a new covenant name.The wonderful power of the symbolism of the ordinances is that it transcends culture and speaks to everyone in their own language. That must be so because it enables perfect continuity within God’s kingdom.The Lord explained this in two places in the Doctrine and Covenants. The first one says everything must be done correctly (zedek) or it is counted as not done at all.7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion (D&C132:7-8).The second is about the importance of people being able to understand what they are taught.11 For it shall come to pass in that day, that every man shall hear the fulness of the gospel in his own tongue, and in his own language, through those who are ordained unto this power, by the administration of the Comforter, shed forth upon them for the revelation of Jesus Christ (D&C 90:11).————————MOSES 5:18-26 — THE CONSTANCY OF CAIN’S REBELLIONHugh Nibley has suggested that the way the Lord’s statement to Cain, that he would “rule over” Satan, should be understood with a backdrop of Goethe’s Faust — and that is the only way that makes sense to me.In the story, Faust makes a pact with the devil exchanging his immortal soul for unlimited knowledge and worldly pleasures in this life. So, while he lives, Faust rules over the devil in that the devil will give Faust anything he desires. However, when his life ends, the terms of the contract reverses, and the devil claims Faust’s soul. The story of Cain follows that same pattern.18 And Cain loved Satan more than God. And Satan commanded him, saying: Make an offering unto the Lord.19 And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord.20 And Abel he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering;21 But unto Cain, and to his offering, he had not respect. [Not because of the nature of the fruit offering, but because he was obeying Satan rather than God.] Now Satan knew this, and it pleased him. And Cain was very wroth, and his countenance fell.22 And the Lord said unto Cain: Why art thou wroth? Why is thy countenance fallen?23 If thou doest well, thou shalt be accepted.These words are the key to the whole story. God does not close the door to anyone’s salvation. It can only be one’s Self who closes that door.23b And if thou doest not well, sin lieth at the door, and Satan desireth to have thee; and except thou shalt hearken unto my commandments, I will deliver thee up, and it shall be unto thee according to his desire. And thou shalt rule over him;This is the Faust covenant/relationship. For as long as Cain lives, Satan will give him everything he wishes. The Faustian nature of the covenant, and the beginning of the fufillment of its terms are shown just a few verses later.The Lord’s warning to Cain continued.24 For from this time forth thou shalt be the father of his lies; thou shalt be called Perdition; for thou wast also before the world.That last phrase does not say “you also had a premortal existence.” Everyone has that, so that would not make Cain at all unique. I read those words to say, “you were perdition before you were born into this world.” If that is correct then it asks a very important question: How was Cain able to be born into this world as an innocent baby if he had already shown himself to be perdition? I think the answer is simple. We come into this world with things: our agency, our personality, and our integrity. Our agency is a given. Without it we could not exist (“All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence” — D&C 93:30).We have been developing and perfecting our personalities forever. That isn’t going to change much while we are in this world.It is our integrity that is challenged by this world. In the premortal spirit world we were asked “Will you obey?” In this world we are asked, “Why did you obey?” and thereby is our integrity put to the test.The Lord’s warning to Cain continued.25 And it shall be said in time to come—That these abominations were had from Cain; for he rejected the greater counsel which was had from God; and this is a cursing which I will put upon thee, except thou repent.26 And Cain was wroth, and listened not any more to the voice of the Lord, neither to Abel, his brother, who walked in holiness before the Lord (Moses 5:18-26).So Cain had a tantrum and made a covenant with Satan.30 And Satan sware unto Cain that he would do according to his commands. And all these things were done in secret.31 And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called Master Mahan, and he gloried in his wickedness.32 And Cain went into the field, and Cain talked with Abel, his brother. And it came to pass that while they were in the field, Cain rose up against Abel, his brother, and slew him.33 And Cain gloried in that which he had done, saying: I am free; surely the flocks of my brother falleth into my hands (Moses 5:30-33).—————-JUDE 1:3-6 — SATAN’S FIFTH COLUMNApparently there were two groups who followed Satan in the war in heaven. One group never received physical bodies, but as evil spirits taunt men and try to thwart the work of God on the earth. Others, like Cain, came here as a fifth column to work within God’s system to destroy it.“Fifty column” is a military term. The four columns of an army attack the city from the north, south, east, and west, but the fifth column attacks from within, like the men in the Trogon horse. During World War II the French underground cooperated with the Germans in the day, but sabotaged them at night. They were called the “fifth column.”The people on Satan’s side who enter this world as a fifth column are not slouches. Among them are Cain, who was “perdition” before he was born (Moses 5:22-25), and the leaders in Jerusalem who took it upon themselves to kill the Savior and destroy his Kingdom. The Savior said to them:Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. (John 8:44)There were others of the same ilk who came shortly thereafter, who infiltrated the Church of Christ so they could destroy it from within. Jude (who, like James, was Jesus’s half-brother) warned against such people. Before we read this, there is one phrase we ought to define. The phrase “of old” frequently refers to the time of the Council in Heaven. (Psalm 25:6, 68:33, 93:2, 102:25; Isaiah 25:1; 2 Peter 2:5. The Prophet Joseph used them interchangeably in D&C 76 and in his poetic version of the vision he wrote ten years later. In the Doctrine and Covenants we find:And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom. (D&C 76:7)In the poetic version, those lines map to:From the council in Kolob, to time on the earth,And for ages to come unto them I will showMy pleasure and will, what the kingdom will doEternity’s wonders they truly shall know.(Times and Seasons, February 1, 1843)The other thing we need to know is that he uses “Egypt” as code for the pre-mortal spirit world. That will become apparent as we read the scripture. With that in mind, here is what Jude wrote:3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith that was once delivered unto the saints.4. For there are certain men crept in unawares [into the church], who were before of old ordained to this condemnation,My Heavenly Father most certainly did not ordain them “to this condemnation.” Jude was referring to a premortal covenant with Satan’s fifth column. He continues,ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.5. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt [code for the pre-mortal spirit world.], afterward destroyed them that believed not.6. And the angels that 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 1:3-6)———————JESUS’S AWARENESS OF THE ETERNAL NATURE OF HIS ANTAGONISTS.John’s gospel repeatedly gives us examples of how well Jesus knew who and what people were. In the very first chapter:47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! (John 1:47)In the second chapter:23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.24 But Jesus did not commit himself unto them, because he knew all men,25 And needed not that any should testify of man: for he knew what was in man. (John 2:23 – 25)In my discussion of chapter 3, I showed how Jesus immediately recognized Nicodemus as a trusted friend.Before his death, Jesus explained how he had exposed the duplicity of the religious leaders who sought to kill him.22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin (John 15:22).These men could reveal their true nature only if they believed they had a chance to destroy the God of Heaven.If good people were insulated from bad people, how could the bad people define, identify, and expose themselves?Or if bad people could not hurt good people, how could the good people know that they were strong in their integrity and testimony? A world without contrasts or contradictions would do nothing for our eternal growth.Jesus understood that, and he also knew the intent of his enemies. During his conversation with them, recorded in chapter 8, he was not just sparring with them, calling each other names like teenagers and pouting. Actually, I see the Pharisees acting that way, being driven to frustration by their failure to counter this man whom they both hated and feared.The way I read this confrontation is that Jesus is dignified, imperturbable, logical and straightforward, answering questions with accuracy, and describing his antagonists just as he sees them.Now, with all that as background, let us read what Jesus said to his accusers in Jerusalem.———————JOHN 8:12-69 — YE ARE OF YOUR FATHER THE DEVIL, AND THE LUSTS OF YOUR FATHER YE WILL DO.12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.15 Ye judge after the flesh; I judge no man.16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.17 It is also written in your law, that the testimony of two men is true.18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.27 They understood not that he spake to them of the Father.28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.30 As he spake these words, many believed on him.31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;32 And ye shall know the truth, and the truth shall make you free.33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.35 And the servant abideth not in the house for ever: but the Son abideth ever.36 If the Son therefore shall make you free, ye shall be free indeed.37 I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.43 Why do ye not understand my speech? even because ye cannot hear my word.44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.45 And because I tell you the truth, ye believe me not.46 Which of you convinceth [convict] me of sin? And if I say the truth, why do ye not believe me?47 He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.50 And I seek not mine own glory: there is one that seeketh and judgeth.51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by (John 8:12-69).————————-FOOTNOTE{1} Thanks to Garret Nash for the following note:The idea of socio-linguistic codes is readily accepted by anthropologist, linguists, and semioticians. Signs (words, images, sounds, gestures and objects which convey meaning) make sense only when they are placed in cultural context in which they are meant to be understood. (See Chandler, D. (2007). Semiotics: the basics. Routledge.)<><><><><><><><><><><><><><><>John 5 -- Jesus openly declares he is the Son of God -- LeGrand Baker Author : lbakerWe know that Jesus is the Christ, but when did he claim that about himself?That is a very important question, for if Jesus had not vigorously made that claim about himself, we would not be justified in making it for him. That is not only true about the Savior, but it is also true about the prophets.I once heard a Mormon scholar criticize the members of the church because we call Joseph Smith “the Prophet.” He argued that other people are simply called by their last name, like Washington, Jefferson, and others. So, he said, since Joseph Smith never called himself “the Prophet,” we should not impose that title on him. Years later, I discovered that the scholar was wrong.When I was doing the research for my book, Murder of the Mormon Prophet, my student assistants read every newspaper (that was available on microfilm) published in the United States between November 1843 and November 1844, and copied every article about the Mormons. Then I read and analyzed all of those articles. One of the things that surprised me was that in papers published all over America, Joseph Smith was sometimes referred to, not by name, but simply as “the Mormon Prophet.” That was what Joseph called himself so that was the title by which he was known.There is a famous story about Joseph’s first coming to Kirtland. He walked into Newell K. Whitney’s store, extended his hand and introduced himself, “I am Joseph the Prophet, You’ve prayed me here; now what do you want of me?” {1}That kind of assertiveness was even more true of the Savior. Jesus did not just go about doing good and let others guess who he was. Rather, he frequently and vigorously declared himself to be the Son of God. Much of the gospel of John is devoted to showing and validating those claims, but they do not surface publically until chapter 5.John’s gospel is a carefully crafted testimony built upon a biography, rather than a biography that incidentally bears testimony. By ‘carefully crafted’ I mean that it says all that it needs to say and in the order it needs to say them. A random order would have neither served the purposes nor had the power that John clearly intended.John the Beloved begins his gospel with the testimony of John the Baptist.1 In the beginning was the Word, and the Word was with God, and the Word was God.………………..14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.15 John bare witness of him, and cried, saying, This was he of whom I [John the Baptist] spake, He that cometh after me is preferred before me: for he was before me.16 And of his fulness have all we received, and grace for grace.17 For the law was given by Moses, but grace and truth came by Jesus Christ.18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:1-18)[JST John 1:19 And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can be saved.]Thereafter, the gospel shows that Jesus identified himself to others in a very systematic and purposeful way. He first told his family and close friends about himself, then when he was ready, he dramatically made himself known to the Jewish people and their leaders.Jesus’s semi-private early ministry began with John’s testimony of Jesus’s baptism.29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.31 And I knew him not [JST: “I knew him”]: but that he should be made manifest to Israel, therefore am I come baptizing with water.32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.33 And I knew him not [JST: “I knew him”]: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.34 And I saw, and bare record that this is the Son of God.Jesus chose the first of his Apostles from among John’s followers. Then he chose others, one was Nathanael who declared he knew that Jesus was the Son of God and the rightful king of Israel.47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man (John 1:47-51).In the next chapter Jesus is shown to be the creator-God, having power over the elements, when he turned water to wine at the marriage in Cana. But that story also tells of Jesus’s early reluctance to show the world who he was.Then John reports Jesus’s private conversation with Nicodemus who became his trusted friend. Near the end of that conversation Jesus explained his Sonship to his new friend.14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:15 That whosoever believeth in him should not perish, but have eternal life.16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God (John 3:14-18).John the Baptist’s testimony is again reiterated in chapter 3 when some of his disciples complained that Jesus was attracting a greater following than John. When we think of him, we often think of the man in camel hair who had the Aaronic Priesthood. So it is easy for us to overlook the power of John’s testimony, but Jesus understood who John was and the importance of his message.26 A prophet? Yea, I say unto you, and much more than a prophet.27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he (Luke 7:26-6).There is no greater prophet than John the Baptist! That statement is difficult to grasp until we remember that the beginning of John’s gospel, and the beginning of Section 93, are both John the Baptist’s testimony of Jehovah/Jesus. John the Baptist’s testimony is almost always centered on the Savior’s premortal power and glory as the Only Begotten Son of God.25 Then there arose a question between some of John’s disciples and the Jews about purifying.26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.27 John answered and said, A man can receive nothing, except it be given him from heaven.28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.30 He must increase, but I must decrease.31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.33 He that hath received his testimony hath set to his seal that God is true.34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.35 The Father loveth the Son, and hath given all things into his hand.36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (John 3:25-36).Then the gospel tells of another private conversation with the Samaritan woman where Jesus tells her who he is:25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.26 Jesus saith unto her, I that speak unto thee am he. (John 4:25-26).In all of this, John has introduced us to Jesus as Jehovah/Jesus/Messiah, and rightful Priest and King of Israel. However, during this time, while Jesus was privately establishing his position among his friends and a few followers, he had not gone public about who he was, as John explained:23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.24 But Jesus did not commit himself unto them, because he knew all men,25 And needed not that any should testify of man: for he knew what was in man (John 2:23-25).But now, in chapter 5, Jesus announces himself to the public, and in a very dramatic way—one that challenges the traditions, and therefore the authoritarian religious beliefs of the Jewish leaders, as well as the legitimacy of their political authority.Traditions, like prejudices, are very convenient for those who use them, because both traditions and prejudices preclude the necessity of intelligent, analytical thought. Traditions are a cultural language—a form of speech and actions within a culture that is always an unknown code to those who do not know the culture. (That is one of the reasons it is difficult for us to read the Bible. We do not know its cultural language. That is also why it is important that the ancient Israelite temple drama gives us the key to the code language of the book of Mormon.)In human cultures and sub-cultures there are two kinds of sins. The first are those that would actually hurt one’s soul (theft, lying, murder), and are usually defined and punishable by law. The second group of sins are those that do no damage to one’s soul but violate cultural norms (not wearing traditional clothes, eating meat or other taboo foods, living a different lifestyle, reading and teaching from the wrong books). If one is going to be stoned (ancient Israel), or burned to the stake (medieval Europe), or ostracized from acceptable society (present day), it will usually be because of cultural—not real—sins. Cultural sins often bring on the most severe retaliation, as in this instance when Jesus went to a pool in Jerusalem and did a very good/bad thing. He healed a man, making the man physically whole—but he did it in violation of the Jewish cultural norms and his crime was punishable by death. As John explains, “therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.”So in this story, Jesus is about to openly declare himself and by doing so will challenge the very foundation of the Jewish leaders religious prestige and political authority. As their tensions in this conversation escalate, “the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.” This is the story as John tells it.5 And a certain man was there, which had an infirmity thirty and eight years.6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.8 Jesus saith unto him, Rise, take up thy bed, and walk.9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath (John 5:5-9).……………..15 The man departed, and told the Jews that it was Jesus, which had made him whole.16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.17 But Jesus answered them, My Father worketh hitherto, and I work.18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.22 For the Father judgeth no man, but hath committed all judgment unto the Son:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;27 And hath given him authority to execute judgment also, because he is the Son of man.28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.31 If I bear witness of myself, my witness is not true.32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.33 Ye sent unto John, and he bare witness unto the truth.34 But I receive not testimony from man: but these things I say, that ye might be saved.35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.40 And ye will not come to me, that ye might have life.41 I receive not honour from men.42 But I know you, that ye have not the love of God in you.43 I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.46 For had ye believed Moses, ye would have believed me: for he wrote of me.47 But if ye believe not his writings, how shall ye believe my words? (John 5:5-47 )———————FOOTNOTE{1} Andrew Jensen, Latter-day Saint Biographical Encyclopedia (Salt Lake City, Andrew Jensen Historical Company, 1901), 1:223.<><><><><><><><><><><><><>John 7:15 & John 9 -- “How knoweth this man letters.” John uses his wit, education, and testimony to poke fun at Jesus’s detractors -- LeGrand Baker and Chauncey C. Riddle Author : lbaker15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?Simple translation: How could he possibly know the scriptures when WE have not taught him.Later, they would issue this challenge to some officers who were sent to arrest Jesus.45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?46 The officers answered, Never man spake like this man.47 Then answered them the Pharisees, Are ye also deceived?48 Have any of the rulers or of the Pharisees believed on him?49 But this people who knoweth not the law are cursed.Then Nicodemus sought to defend them, but was countered with name-calling and an argument that had nothing to do with what Jesus was teaching.50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)51 Doth our law judge any man, before it hear him, and know what he doeth?52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.53 And every man went unto his own house (John 7:45-52).The Pharisees’s arguments against Jesus are a catalog of logical fallacies. These learned men were trapped by the arrogance of their already knowing, and the superiority of their education. John persists in drawing attention to those fallacies by giving us the dialog between these scriptural experts and an unlearned blind man and his parents. The Pharisees “win” the argument, but only when they cannot match his simple logic, so they “cast him out.”When I was a student at BYU, I took some classes from Professor Chauncey C. Riddle. {1} One of those classes was an “Introduction to Logic.” That was a pivotal experience in my life. From Chauncey I learned how to Think. After I came back to BYU as a member of the faculty, I worked with him in both professional and church assignments. One of the great blessings of my life is that we became friends.With the background of his logic class I took years ago, I read John 7 and 9 with great delight. I realize that John was using the Pharisees’s own arguments to show both the weakness and the absurdity of their claims against Jesus. However, even though I was able to recognized the fallacies in their logic, I did not remember the names philosophers have given to those fallacies. So I did what any fumbling student would do: I called my teacher and asked for help. He has been retired for a long time, and now is a sealer in the Provo Temple. He responded to my request with characteristic modesty.LeGrand:I am too rusty to trust my judgment on these questions. But here is what I think:7:15 lack of credential (no formal training=lack of ability)7:48 appeal to authority (only our sources are valid)7:52 appeal to lack of evidence (only our evidence counts)9:16 He doesn’t play by our rules9:21 not a fallacy9:24 ad hominem (attacking the person instead of his ideas)9:28 false claim: they are Moses’ interpreters, not his disciples9:29 lack of credential9:34 ad hominemNow we know what to call them, lets enjoy the story as I believe John intended us to enjoy it. I will begin with the three fallacies I have already mentioned.7:15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?7:15 lack of credential (no formal training=lack of ability)7:48 Have any of the rulers or of the Pharisees believed on him?7:48 appeal to authority (only our sources are valid)7:52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.7:52 appeal to lack of evidence (only our evidence counts)In chapter 9, John introduces us to a blind man who is assailed by all the pomp, educated sophistication, and authority the Pharisees can muster. He and his parents respond with simple truth and testimony.1 And as Jesus passed by, he saw a man which was blind from his birth.2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.5 As long as I am in the world, I am the light of the world.6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?9 Some said, This is he: others said, He is like him: but he said, I am he.10 Therefore said they unto him, How were thine eyes opened?11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.12 Then said they unto him, Where is he? He said, I know not.13 They brought to the Pharisees him that aforetime was blind.14 And it was the sabbath day when Jesus made the clay, and opened his eyes.15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.9:16 He doesn’t play by our rules16b Others said, How can a man that is a sinner do such miracles? And there was a division among them.17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?20 His parents answered them and said, We know that this is our son, and that he was born blind:21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.9:21 not a fallacy.In its simplicity, this statement is a magnificent contrast to the arguments the Pharisees are using. As one reads this story, one gets the impression that John is almost teasing the Pharisees with their own show of arrogance.22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.23 Therefore said his parents, He is of age; ask him.24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.9:24 ad hominem (attacking the person instead of his ideas)25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.26 Then said they to him again, What did he to thee? how opened he thine eyes?27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?28 Then they reviled him, and said, Thou art his disciple; but we are Moses’ disciples.9:28 false claim: they are Moses’ interpreters, not his disciples.Had the Pharisees truly been disciples of Christ, they would have heeded the admonition to love God with all of our heart, soul and might. (Deuteronomy 6:5) Instead, they taught that it was their (the Pharisees’) interpretation of Moses that should take first precedence in the lives of the “ordinary” people. CCR29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.9:29 lack of credential30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.32 Since the world began was it not heard that any man opened the eyes of one that was born blind.33 If this man were not of God, he could do nothing.34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us?9:34 ad hominemAnd they cast him out.9:34 This comment shows that what they really were after was power over the people. Because Joshua of Nazareth (Jesus, in Greek) threatened their position of power, they took great lengths to protect their monopoly on interpreting the scriptures and wielding control over the people. CCRSome people who have authority believe it gives them a monopoly on truth. This belief is a dangerous two edged sword. Not only does it give them a presumed licence to judge others as inferior to themselves, it also clouds their ability to learn from those “inferior” people. It distorts their own sense of Self. Seeing themselves as the ultimate academic and/or spiritual authority, they spend their energy cultivating the perfection of thir illusion, rather than trying to perfect their reality—leaving their reality to actually diminish in the presence of the growing illusion. Their pride is a smoke screen—a facade behind which they hide themSelves, and they distort their sense of Self by doing homage to that facade.35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?36 He answered and said, Who is he, Lord, that I might believe on him?37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.38 And he said, Lord, I believe. And he worshipped him.39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth (John 9:1-41)Jesus could have put all of the haughtiness to rest if they had listened when he said,Judge not according to your traditions, but judge righteous judgment (JST John 7:24).————————FOOTNOTE{1} Professor Riddle’s writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: His book, Think Independently (Provo, Utah, Rescate Publishing, 2009), can be purchased on <><><><><><><><><><><><><><><><>John 7:6-17 -- Jesus knew him-Self—who he was, what he would do, and when he would do it -- LeGrand Baker Author : lbakerIt is apparent to me, that from the time he was very young, Jesus not only understood his mission, but he also knew the sequence of events that would lead him to the fulfillment of that mission. You and I forget our premortal past, but Jesus knew his Father, and his Father still lived in that eternal past/present/future world. I believe that Jesus’s relationship with his loving Father was similar to my relationship with my dad. If that is true, then there never was a time when Jesus’s Father did not talk with him and care for him just as any loving father would do.{1} I admit that it is difficult to understand what a little boy’s relationship might be with the Eternal Father (actually the implications of that are way beyond the reach of my understanding), yet I am convinced that it is true. The story of the twelve year old boy in the temple is evidence of that. Some of its details are especially interesting in that regard.46 And it came to pass, that after three days they [his parents] found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.47 And all that heard him were astonished at his understanding and answers.48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?50 And they understood not the saying which he spake unto them.51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.52 And Jesus increased in wisdom and stature, and in favour with God and man (Luke 2:40-52).Jesus was “hearing them [the doctors], and asking them questions.” Asking intelligent questions often reveals more about a person’s comprehension than giving good answers. Answers often stifle a discussion, but a series of well considered questions can send a conversation into wonderful depths. Jesus was asking questions.47 And all that heard him were astonished at his understanding [the depth of his questions, as well as his] and answers.Then, in response to his parents’ chiding, he explained,49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?50 And they understood not the saying which he spake unto them.Jesus’s mother understood.51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.52 And Jesus increased in wisdom and stature, and in favour with God and man.That last phrase, “Jesus increased … in favour with God and man,” can mean he was a smart, nice boy, or it can be taken literally. If literally, it describes a relationship between Jesus and his Father that is beautiful to contemplate. Therefore, he was able say with the simplicity of a child, “wist ye not that I must be about my Father’s business?”After several years had passed there is even more evidence that Jesus understood both the timing and the purpose of his mission. While he and his disciples were discussing their going to Jerusalem for the feast of tabernacles, he said he would not go with them, then explained:6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.9 When he had said these words unto them, he abode still in Galilee.10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.….14 Now about the midst of the feast Jesus went up into the temple, and taught.15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?16 Jesus answered them, and said, My doctrine is not mine, but his that sent me.17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself (John 7:6-17).When he spoke to the crowd, some believed in him, others did not.43 So there was a division among the people because of him.44 And some of them would have taken him; but no man laid hands on him (John 7:43-44).It happened again then next day with the same results.20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world (John 8:20-23).It happened other times as well. For example, when he spoke in the synagogue at Nazareth,28 And all they in the synagogue, when they heard these things, were filled with wrath,29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.30 But he passing through the midst of them went his way (Luke 4:28-30).Eventually, Jesus taught his disciples who he was and what his mission was.20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day (Matthew 16:18-21).However, what he told them was beyond anything they had experienced, so they did not understand.In Jerusalem, the last time, it had been almost a week since Jesus had publically announced himself as King and Priest by riding into the city upon a colt in his “triumphal entry.” The people recognized it for what it was. Perhaps because it was the way the ancient kings had entered Jerusalem for their re-coronation at the conclusion of the Feast of Tabernacles, but certainly because it was the fulfillment of Zechariah’s prophecy.9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zechariah 9:9).Jesus knew his time had now come, and he instructed his disciples accordingly:17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples (Matthew 26:18).The message here is that during his mortal life, Jesus was—and knew he was—absolutely in control of his own life and was invincible. No power on earth or in hell could interfere with his mission, change its timing, or prevent his accomplishing the Atonement. He was God, the Son of his Eternal Father. He was also the son of his mortal mother. He looked, acted, loved, and felt pain like other men, and thereby is able to understand our emotions and our hurts. But unlike other men, he was in absolute control of the events of his own life and his own destiny—even to his own death and resurrection. That makes him very different from us.Nevertheless, there is an echo of his power in our own destiny—a covenant, explicit in some scriptures, but implicit throughout the subtext of the whole. In Who Shall Ascend into the Hill of the Lord, we call it “the covenant of invulnerability.” When God gives us an assignment which we accept, there is an understanding that just as it is our part to fulfill our assigned responsibilities, so it is God’s part to remove whatever obstacle (whether human or circumstantial) that may be designed to prevent us from keeping our covenants. For that reason, Nephi could say with absolute certainty, “I will go and do, because….”There is a great deal of difference between the Savior’s invincibility that guaranteed his absolute success, and our invulnerability which is a product of the covenant between ourselves and God. Our invulnerability is dependent upon our keeping our part of the covenants. Jesus’s invincibility was not conditional: it presupposed that he would keep all of the covenants he had made with his Father. That is a truth born in the very essence of who the Savior is.All creation hangs upon that reality. Our very existence as free agents is, and always has been, a consequence of the constancy of his truth, light, and love. That will never change.Moroni’s last words are our testimony that that is truth.32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).As he explains, the covenant is between ourselves, and the Father (v. 33). The Savior’s Atonement is the promise, substance, evidence, assurance, and fulfillment of the Father’s covenant.Our promise of invulnerability is a subset of the Savior’s invincibility: if we do our part, we are guaranteed that God will move aside every obstruction that would prevent us from keeping the covenants we made with him before the world was.———————FOOTNOTE{1} On the cross, Jesus was quoting Psalm 22. The psalm is a vivid description of the Savior’s suffering on the cross, then concludes with his mission in the spirit world among the dead. It begins,1 MY God, my God, why hast thou forsaken me?Then after describing his agony it says,22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard (Psalm 22:1, 22-24).For a discussion of Psalm 22 see Who Shall Ascend into the Hill of the Lord, first edition, 425-37; second (paperback) edition, 308-18.<><><><><><><><><><><><><><><>John 6:24-66 -- The Bread of Life -- LeGrand Baker Author : lbakerWhen Jesus identified himself as the bread of life, he was calling on a very ancient symbol that equated Jehovah/Jesus with the tree of life, his body as the fruit of that tree, and his blood as the waters of life. The Jews who listened to him would have understood that this was another assurance from him that he was the Jehovah of the Old Testament. But most did not listen.During the ancient Israelite Temple drama, Psalm 45 was sung as part of the ceremony that represented their experiences at the Council in Heaven. That psalm gives the foreordination blessings of both the earthly king (think: King David or King Benjamin) with all the men who participated in the congregation, and his queen and all the women. After the king received his blessing, he did obeisance to Elohim, who had spoken the words of the blessing, and then turned to Jehovah and said,7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad (Psalm 45:7-8).The reference to Jehovah’s fragrant smell is very important. In ancient Israel, kings and priests were anointed with perfumed oil. Even though the Old Testament editors do not describe the oil with which the kings of Israel were anointed, the record does give an explicit recipe for perfuming the oil with which the High Priests were anointed. The formula is given along with the command that this sacred oil may be used for no other purpose except that anointing (Exodus ch. 30 & 40).We see a similar situation in Psalm 45:8, where the king acknowledges that Jehovah’s garments still hold the fragrant smell of the anointing oil. In doing so, he also gives us the formula by which the sacred oil was perfumed: “All thy garments smell of myrrh, and aloes, and cassia.” The oil was, of course, olive oil, the product of the fruit of the olive tree, which in ancient Israel represented the Tree of Life. Myrrh is a perfume made from the sap of a small tree. Aloes is a perfume made from the heartwood of another tree, and cassia is a perfume made from the bark of still a different tree. So, on the stage of the ancient Israelite temple rites, the one who played the role of Jehovah had just been anointed with a sacred oil whose fragrance were a composite of all the parts of a tree—either an acknowledgment or a declaration that Jehovah is the Tree of Life. {1}Nephi reiterates that belief when he tells us that the angel described the fruit of the tree and the waters of life as the love of God8 And it came to pass that the Spirit said unto me: Look! And I looked and beheld a tree; and it was like unto the tree which my father had seen; and the beauty thereof was far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow.9 And it came to pass after I had seen the tree, I said unto the Spirit: I behold thou hast shown unto me the tree which is precious above all.10 And he said unto me: What desirest thou?11 And I said unto him: To know the interpretation thereof—for I spake unto him as a man speaketh; for I beheld that he was in the form of a man; yet nevertheless, I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh with another.………………20 And I looked and beheld the virgin again, bearing a child in her arms.21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.23 And he spake unto me, saying: Yea, and the most joyous to the soul.24 And after he had said these words, he said unto me: Look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him.25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.26 And the angel said unto me again: Look and behold the condescension of God!……………………31 And he spake unto me again, saying: Look! And I looked, and I beheld the Lamb of God going forth among the children of men. And I beheld multitudes of people who were sick, and who were afflicted with all manner of diseases, and with devils and unclean spirits; and the angel spake and showed all these things unto me. And they were healed by the power of the Lamb of God; and the devils and the unclean spirits were cast out.32 And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.33 And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world (1 Nephi 11:7 – 36).Alma uses its imagery to teach us how our faith may mature from only a desire to know the Savior, through a sequence of growth experiences until we can taste the light, pluck the fruit of the tree of life, and then become an expression of the tree itself (Alma 32:35-43).In the sacrament prayers, those concepts become very real. The blessing on the bread is a covenant and the blessing on the water is an assertion that one is keeping that covenant.In John 6 the Savior uses the manna that the Israelites ate in the wilderness as an example of the fruit of the tree, then identifies himself as that manna, saying he is the bread sent from heaven.Reverences to the tree of life are found throughout the scriptures and other ancient writings. The tree was at the center of the Garden of Eden. Adam’s royal scepter was said to have been a branch of the tree of life. The menorah in the Tabernacle, and then in the Temple, was a lampstand that burned olive oil and gave light to the building. It is said to have represented the tree of life and it is also a symbol of prayer. {2}There are many kinds of trees and other plants that have been used to represent the tree of life. Anything that nourishes might be appropriate as that symbol. For example, the 23rd Psalm begins in a Garden of Eden-like setting where the sheep represent the people, the “green pastures” are the fruit of the tree and the “still waters” are the waters of life.{3}The Savior also identified himself with a symbol of the tree of life when he described himself as the “true vine.” The vine is the tree, the grape is the fruit of the tree of life, and the wine is the waters of life.1 I am the true vine, and my Father is the husbandman.2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.3 Now ye are clean through the word which I have spoken unto you.4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.9 As the Father hath loved me, so have I loved you: continue ye in my love.10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.12 This is my commandment, That ye love one another, as I have loved you.13 Greater love hath no man than this, that a man lay down his life for his friends.14 Ye are my friends, if ye do whatsoever I command you.15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.17 These things I command you, that ye love one another (John 15:1-17).The name/title the Savior uses here, “I am the true vine,” is not found in the Old Testament, but was apparently a part of the ancient Israelite religious tradition. It was probably on the brass plates, for it is cited by both Nephi and Alma.15 And then at that day will they not rejoice and give praise unto their everlasting God, their rock and their salvation? Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? (1 Nephi 15:15).17 That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God (Alma 16:17).In ancient Israel, as in most of the ancient Near East, the olive tree was most frequently used as a symbol of the tree of life. The olive represented the fruit of the tree and olive oil represented the waters of life. Olive oil was very precious. It was used for cooking, as a lotion to sooth and heal the skin, as a lamp fuel that gave light to the house. In early Christian times it was used to anoint the sick with a prayer that they might be healed (James 5:14).Jesus is “the Christ.” That name is equivalent to the Hebrew word Messiah. Both mean “The Anointed One.” Jehovah was anointed with perfumed oil in the Heavenly Councils, as depicted in th Israelite temple drama, but the only mention in the New Testament of Jesus actually being anointed during his life in this world is this statement by Peter.37 That word, I say, ye know, which was published throughout all Jud?a, and began from Galilee, after the baptism which John preached;38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:37-38)Early Christians also apparently received a ritual anointing, for they were reminded by John the Beloved, “But ye have an unction [that word is “anointing”] from the Holy One, and ye know all things (1 John 2:20).”Olive oil was used to anoint kings and priests, and was, therefore, symbolic of their kingship and priesthood authority.All three—the olive tree, the bread, and the wine— came together at the culmination of the Savior’s earthly mission.The olive tree was also symbolic of the Savior’s Atonement. The cross was made of olive wood. Some early Christians thought of the cross as the tree of life, with the Savior’s body was the fruit of that tree, and his blood was the waters of life. {4}At the Last Supper the Savior used the same language he had used in his “bread of life sermon.” He taught how his body is the bread of life and his blood is the waters of life. Thereby, he explained what he meant in the John 6 sermon when he said one must eat his body and drink his blood. At the Last Supper he said:26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;28 For this is my blood of the new testament, which is shed for many for the remission of sins (Matthew 26:26-28, see Mark 14:22-24. For Paul’s explanation see 1 Corinthians 11:23-34).An even better explanation is found in 3 Nephi. In his account of Jesus coming to the Nephites, Mormon made a point of telling us that Jesus himself provided the food and drink for the entire multitude.4 And when they had eaten he commanded them that they should break bread, and give unto the multitude.5 And when they had given unto the multitude he also gave them wine to drink, and commanded them that they should give unto the multitude.6 Now, there had been no bread, neither wine, brought by the disciples, neither by the multitude;7 But he truly gave unto them bread to eat, and also wine to drink.8 And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled (3 Nephi 20:4-8).The meaning was unmistakable. The Savior had symbolically—and literally—reintroduced the sons and daughters of Adam and Eve back into their paradisiacal Garden home, where they could be in God’s presence and eat freely of the fruit of the tree of life and drink from the river of the waters of life.We also get a sense of that at the beginning of Revelation where John writes,7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Revelation 2:7).In the last chapters of John’s Revelation, those who reside in the Holy City (celestial kingdom) have the right to eat the fruit of the tree of life and drink freely of the waters of life.6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son (Revelation 21:6-7).1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.….14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.….16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely (Revelation 22:1-2,14-17).Now, having discussed the meaning of the bread of life and of Jesus’s saying, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him,” here is the context of those teachings in John 6.24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.28 Then said they unto him, What shall we do, that we might work the works of God?29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.34 Then said they unto him, Lord, evermore give us this bread.35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.36 But I said unto you, That ye also have seen me, and believe not.37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.38 For I came down from heaven, not to do mine own will, but the will of him that sent me.39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day [JST: “and I will raise him up in the resurrection of the just at the last day”].41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?43 Jesus therefore answered and said unto them, Murmur not among yourselves.44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.[JST John 6:44 No man can come unto me, except he doeth the will of my Father who hath sent me. And this is the will of him who hath sent me, that ye receive the Son; for the Father beareth record of him; and he who receiveth the testimony, and doeth the will of him who sent me, I will raise up in the resurrection of the just.]45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.48 I am that bread of life.49 Your fathers did eat manna in the wilderness, and are dead.50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.55 For my flesh is meat indeed, and my blood is drink indeed.56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.59 These things said he in the synagogue, as he taught in Capernaum.60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?62 What and if ye shall see the Son of man ascend up where he was before?63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.66 From that time many of his disciples went back, and walked no more with him (John 6:24-66 – emphases added).——————–FOOTNOTES{1}Psalm 45 is a three act play. It is discussed in Who Shall Ascend into the Hill of the Lord. These two paragaraphs are taken largely from that book, first edition, 292-93; 207-08, second (paperback) edition, the one on this website. The full psalm is discussed on pages 255-305 and 181-217 respectively.For discussions of these trees and their perfumes, see the articles about myrrh, aloes, and cassia in The Interpreters’ Dictionary of the Bible.{2}The Savior referenced it in the Sermon on the Mount when he said,14 Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid.15 Behold, do men light a candle and put it under a bushel? Nay, but on a candlestick, and it giveth light to all that are in the house;16 Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven (3 Nephi 12:14-16){3}Psalm 23 is also a three act play. It is discussed in Who Shall Ascend into the Hill of the Lord, first edition, 619-41 second (paperback) edition, the one on this website, 441-57.{4} See C. Wilfred. Griggs, “The Tree of Life in Ancient Cultures.” Ensign 18, 6 (June, 1988): 27-38.The Gospel of Philip says the cross was made of olive wood, in The Nag Hammadi Library in English, ed. James M. Robinson,153.<><><><><><><><><><><><><><><>John 6:22-71 -- God already knows who will be saved, so why do we need free agency? -- LeGrand Baker Author : lbakerIf God already knows everything from the beginning to the end, then the question is, “Do we really have free agency or are we just acting out a script that is already written?”The Savior’s sermon on the Bread of Life poses that question. Its context also provides the answer.Our knowing that God already knows changes nothing. The conditions of salvation are still the same. The promise, replete in the scriptures, is that God will enable us to keep our covenants, but only if we choose to keep them. That help is there because the covenants are in place. That could not be so if God had not known what or who might seek to prevent us from keeping our covenants and what arrangements must be made in advance to counter those challenges. Nephi’s writing the Small Plates to offset Lucy Harris’s taking the 116 page manuscript of the Book of Mormon is a good example. God did not take away her agency by preventing Mrs. Harris from stealing the pages, but 2,500 years earlier he gave Nephi instructions that would make her duplicity irrelevant. {1}We came into this life with three things: our agency, our personality, and our integrity. We have been working on our personality for eons, so that is not going to change much. It is our integrity that is challenged by this world’s environment and the experiences we have here.We could have no integrity if we did not also have agency. Our agency is an integral part of what we are. Without it we would not exist.29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light (D&C 93:29-31).We are not puppets who abandon our will to God and let him pull the strings. We would have no value if we were. We can not give our agency to God because without it we would become a nothing. We came to this world to develop our Self in the full power of our individual personalities. As intelligent entities we not only have the power to distinguish good from evil, but we have the power to chose good or to chose evil. That power enables us to keep our premortal covenants and aline our present will with God’s wisdom. The more perfectly we aline our will and actions with his, the greater our power to be our Self. When we were children we were are taught to obey, not because we are expected to forfeit our agency, but so we could learn the advantage of doing things that are compatible with God’s purposes. After we have learned that lesson, then it is love, not compulsion, that drives our decisions. It was our “obedience,” powered by our own self-will and unfailing reciprocal love that generated those covenants in the first place. Ultimately, our keeping those covenants will give us full power to be all that we are capable of being. It gives us the insight to know our Selves and our relationship with eternity. That opens the way whereby we may come to know all truth, and knowing all gives one absolute freedom to BE. This is the promise:26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:26-28).9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell (Alma 12:8-11).A covenant is based on the mutual ascent of two parties. In our eternal covenants, God is one party, we are the other. Just as God had to know the conditions of our this-world experience, we had to know and therefore agree to what those conditions would be. The difference is that we have forgotten the terms of our premortal covenants and must rely on the Holy Ghost to teach us how and when to fulfill them. Our greatest assurance is that God remembers. He knows our situation. Our purpose is to listen to the Spirit, follow its instructions, and act in the full power of our own integrity.The question we came here to answer is the one Job’s wife asked,9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips (Job 2:9-10).If we read in John 6:22-71 only those parts that show the Savior’s foreknowledge of whether his listeners would believe him, then this is what we get. (Italics added)37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.38 For I came down from heaven, not to do mine own will, but the will of him that sent me.39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.————————-44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.————————-64 But there are some of you that believe not. [For Jesus knew from the beginning who they were that believed not, and who should betray him. – JST]————————-70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.So why can’t God just put us in heaven, if he already knows. The answer is, he knows, but it is left to us to find out. In that regard, the end of this story is as important as the beginning.64 But there are some of you that believe not.65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.66 From that time many of his disciples went back, and walked no more with him.67 Then said Jesus unto the twelve, Will ye also go away?68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.69 And we believe and are sure that thou art that Christ, the Son of the living God.70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.Jesus already knew which of his apostles would betray him and which would stay faithful. So why did he ask, “Will ye also go away?” Jesus was not seeking information or affirmation—he already knew the answer. He asked because it was important that they answer that question for themselves. They had the right to be asked that question just as we have a right to be asked similar questions when we sit in a temple recommend interview. The account says that Peter answered for all of them, but he spoke with the authority of their individual integrity.—————–FOOTNOTE{1}For Mrs. Harris’s story see Joseph and Moroni under “published books” on this website.<><><><><><><><><><><><><><><>John 6:1-14 -- Feeding the 5,000 -- LeGrand Baker Author : lbakerThere is a clear pattern in John’s gospel. It begins with the testimony that Jesus is Jehovah; then teaches about John the Baptist’s premortal call and Jesus’s calling of the Twelve based on his foreknowledge of who they were (Nathanael: “in whom there is no guile” – John 1:47 – is an example).Then, in this world, John’s message is that Jesus is still God. He controls the elements turning the water to wine. He teaches Nicodemus that he is the eternal and present author of the gospel. By teaching the woman at the well and her Samaritan neighbors he shows his authority to save everyone who will be saved. By feeding the 5,000 he shows he is the creator who can bring things into being. By walking on the water he shows that his power is greater than the forces of nature. Then, at the end of chapter 6, he announces his Messiahship and explains that his body and blood are as the fruit of the tree of life and the waters of life.This story of feeding the 5,000 comes early in John’s account, thereby setting an immediate comparison between those who look to Jesus as a Messiah who is a potential military leader and, in contrast, those who look to him as the Anointed Savior. Both are well represented in this story.Notwithstanding the boast with which the Jews challenged Jesus [“We be Abraham’s seed, and were never in bondage to any man (John 8:33)”], the Jews had not had their own king for 600 years. In fact, they were in bondage. They were an occupied Roman territory that was ruled by a hated, non-Jewish king.Jesus was “son of David,” and would have been the heir to the now defunct Jewish throne. There was a strong belief among the Jews that a descendent of David would come as a military leader who would free them from Roman rule and reestablish the kingdom of David. If Jesus were that general, what a general he would be! Just think what Jesus’s army could accomplish if he would heal their wounded and feed them without concern for food supplied by ambling supply wagons.During the events surrounding his feeding the 5,000, Jesus identified himself as the Messiah – but not as a military Messiah. Still, some were more eager to eat than to listen.This is one of the stories about Jesus that is told in detail in all four gospels. My original intent was to combine them as my own study tool to glean information for this short essay. As I worked to that end, it became apparent that I had the wrong goal. There would not be much value in my presenting you with a recreated and abridged account when the primary sources are so readily available. So here are the interlocked accounts.As you read them, do not think of them as simply repetitious. There are details in some that are not in others. It takes all of them together to make a complete whole. One of those interesting details is the relationship between Jesus and Philip as Jesus teaches his apostle the power of priesthood authority.Another is the special relationship between Jesus and John. When writing about the Last Supper, John identified himself as “one of his disciples, whom Jesus loved” (John 13:23). When Jesus was on the cross John again identified himself as the disciple “whom he loved.” He did so again when he was at the tomb after Jesus resurrection; and in Galilee when John was the first to recognize the resurrected Lord. All of those are at the end of Jesus life or after his resurrection. But in this story of Jesus’s feeding the 5000 we get an early glance of their special relationship. As a sidenote to Jesus’s conversation with Philip, John writes, “And this he said to prove him: for he himself knew what he would do.” There is only one way John could have known Jesus’s intent, and that is if Jesus told him.Another insight comes from Matthew. Normally in that culture only men were usually considered and therefore only men were counted. So it was typical that John reported, “And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.” Luke tells us the same thing. “For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.” However, Matthew adds an important bit of information. “And they that had eaten were about five thousand men, beside women and children (Matthew 14). {1}If men, their wives, and an average of just two children per family, were all there, then Jesus did not feed only 5,000 men, but as many as 20,000 people. That is an enormous croud, and what happened there most certainly would have caught the attention of the Jewish and Roman rulers.—————————In the following, John’s words are in bold, and Matthew, Mark, and Luke’s are indented. The scriptures cited are Matthew 14:14-21, Mark 6:33-44, Luke 9:11-17, and John 6:10-14—————————1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.3 And Jesus went up into a mountain, and there he sat with his disciples.4 And the passover, a feast of the Jews, was nigh.5 When Jesus then lifted up his eyes, and saw a great company come unto him,14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick (Matthew 14).34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things (Mark 6).11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing (Luke 9).15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.16 But Jesus said unto them, They need not depart; give ye them to eat (Matthew 14).12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place (Luke 9).36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat (Mark 6).he saith unto Philip, Whence shall we buy bread, that these may eat?37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?(Mark 6)6 And this he said to prove him: for he himself knew what he would do.7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him,9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?17 And they say unto him, We have here but five loaves, and two fishes.18 He said, Bring them hither to me (Matthew 14).38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes (Mark 6).13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people (Luke 9).10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude (Matthew 14).39 And he commanded them to make all sit down by companies upon the green grass.40 And they sat down in ranks, by hundreds, and by fifties.41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all (Mark 6).14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.15 And they did so, and made them all sit down.16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.17 And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets (Luke 9:14 – 17).12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.42 And they did all eat, and were filled.43 And they took up twelve baskets full of the fragments, and of the fishes.44 And they that did eat of the loaves were about five thousand men.45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people (Mark 6:42-44).20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.21 And they that had eaten were about five thousand men, beside women and children (Matthew 14:20-21).——————————FOOTNOTE{1} As an interesting contrast, men, women, and children were counted in 3 Nephi.23 And he spake unto the multitude, and said unto them: Behold your little ones.24 And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and encircled those little ones about, and they were encircled about with fire; and the angels did minister unto them.25 And the multitude did see and hear and bear record; and they know that their record is true for they all of them did see and hear, every man for himself; and they were in number about two thousand and five hundred souls; and they did consist of men, women, and children (3 Nephi 17:23-25).<><><><><><><><><><><><><><>John 5:15-47 -- Jesus’s relationship with his Father -- LeGrand Baker Author : lbakerThe Gospel of John is a testimony rather than a history. The Book of Mormon is the same. Their authors selected sermons that taught principles, then stories that reinforced the messages of the sermons. Both follow the encoded pattern of the ancient Israelite temple drama. However, both also follow a chronological order that creates an internal structure like a history. Both begin in the Council in Heaven. John is more obvious: “In the beginning ….” Nephi began by telling about his father’s sode experience “He thought he saw God sitting on his throne….” Then Mormon followed the same formula, using Nephi’s temple drama sequence as an introduction to his own. {1}John tells the story of Jesus healing the impotent man who sat by the pool on the sabbath day, and then telling the man to “take up thy bed, and walk.” Thereby he broke all the taboos of what the Jews were then attributing to the Law of Moses. They challenged, first the man, and then Jesus. After telling that story, John gives us a very long speech that Jesus delivered to the Jews. At the beginning of the speech we are told,16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.17 But Jesus answered them, My Father worketh hitherto, and I work.18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God (John 5:16-18).Given their twice expressed determination to kill him, it seems unlikely that they stood around long enough to hear the long speech that follows. But given the purpose and pattern of John’s gospel, this story of Jesus’s defying the irrationality of the Jewish distortions of the Law of the Sabbath is the perfect setting for John’s declaration that Jesus has the authority to do exactly what he has just done.So what follows is John’s brilliant, virtually comprehensive analysis of the Savior’s eternal relationship/heirship with his Heavenly Father. It does not matter if Jesus said these things at one time to an angry mob, or if this is John’s compilation of what Jesus said on several occasions. John has made his point: Jesus is the Son of God, and his Father has put all authority into his hands.This is one of those places in the scriptures where breaking it into verses can easily distort the intent of the writer. For that reason I am going to quote it here without the verse interruptions. Where the Joseph Smith Inspired Version is substantially different I will put those in italics and use them instead.As is true with most scriptures, the key to understand them is to pay attention to the relationships of the ideas as established by in the verbs and conjunctions. I will structure this to emphasize those relationships and bold most conjunctions and some verbs.———————-Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.? ? ?For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.? ? ?For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.? ? ?For the Father judgeth no man, but hath committed all judgment unto the Son:? ? ?That [so that] all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.? ? ?For as the Father hath life in himself; so hath he given to the Son to have life in himself;? ? ?and hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: For the hour is coming, in the which all that are in the graves shall hear his voice,? ? ?and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. [JST: resurrection of the unjust.]? ? ?And shall all be judged of the Son of man. For as I hear, I judge, and my judgment is just;? ? ?For I can of mine own self do nothing; because I seek not mine own will, but the will of the Father who hath sent me.? ? ?Therefore if I bear witness of myself, yet my witness is true.? ? ?For I am not alone, there is another who beareth witness of me, and I know that the testimony which he giveth of me is true.Ye sent unto John, and he bare witness unto the truth.? ? ?And he received not his testimony of man, but of God, and ye yourselves say that he is a prophet, ? ? ?? ? ? ? ? ? ? ??therefore ye ought to receive his testimony. These things I say that ye might be saved.He was a burning and a shining light: and ye were willing for a season to rejoice in his light.? ? ?But I have a greater witness than the testimony of John;?For the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.? ? ?And the Father himself who sent me, hath borne witness of me. And verily I testify unto you, that ye have never heard his voice at any time, nor seen his shape;? ? ?For ye have not his word abiding in you; and him whom he hath sent, ye believe not.Search the scriptures; For in them ye think ye have eternal life: and they are they which testify of me.? ? ?And ye will not come to me that ye might have life, lest ye should honor me.I receive not honour from men.? ? ?But I know you, that ye have not the love of God in you.I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.How can ye believe, who seek honor one of another, and seek not the honor which cometh from God only?Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.? ? ?For had ye believed Moses, ye would have believed me: For he wrote of me.? ? ?But if ye believe not his writings, how shall ye believe my?words?———————————FOOTNOTE{1} In Who Shall Ascend into the Hill of the Lord we examined Nephi’s very closely and only showed Mormon’s outline. In the first edition the chapters are: “Nephi’s Review of the Festival Temple Drama,” 651-63; “Mormon’s Outline of the Book of Mormon,” 655-69. In the second edition (the one on this website), the same chapters are on pages 464-72 and 473-75.<><><><<><><><><><><><><><><><><>John 4:23-26 & Isaiah 42:5-16 -- “I am he” -- LeGrand Baker Author : lbakerDuring the conversation between Jesus and the woman at the well,25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.26 Jesus saith unto her, I that speak unto thee am he (John 4:23-26).The Prophet’s Inspired version says it even more clearly.28 Jesus said unto her, I who speak unto thee am the Messias (John 4:26 is verse 28 in JST).The King James Version continues:28 The woman then left her waterpot, and went her way into the city, and saith to the men,29 Come, see a man, which told me all things that ever I did: is not this the Christ?……40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.41 And many more believed because of his own word;42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.Then follows something that seems strange in this place, but is found and explained in the other gospels.43 Now after two days he departed thence, and went into Galilee.44 For Jesus himself testified, that a prophet hath no honour in his own country (John 4:2 8-44).One would expect people who knew a prophet would accept him as such, but history affirms—and reaffirms—that Jesus’s lament is true.In Jerusalem the chief priests and Pharisees feared that if Jesus became too popular “the Romans shall come and take away both our place and nation….[therefore] from that day they took counsel together for to put him to death (John 11:48,53). The Roman danger was perceived as real because Jesus was the legitimate heir to the throne of David just as John the Baptist had been the legitimate High Priest. Consequently the Pharisees and high priests feared that Jesus might have the power to topple their political control of the Temple and their very real control of its treasure.But in Galilee, where Jesus grew up and where his family still lived, Jesus was feared for different reasons. The people in the local synagogues objected to his teachings and to the fact that those teachings seemed to be validated by the mighty works he did. Matthew and Mark tell the same story. The one with more detail is in Mark.1 And he went out from thence, and came into his own country; and his disciples follow him.2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.6 And he marvelled because of their unbelief. And he went round about the villages, teaching (Mark 6:1-6, a shorter version is in Matthew 13:54-58).Luke actually tells us what Jesus taught. If, as it is likely, Jesus taught the same things in the Samaritan village as he did in Nazareth, then we can understand why the Samaritans (who looked for a spiritual Messiah) where so willing to acknowledge Jesus as the Christ, and why the Jews (who anticipated a military Messiah) were so resentful and feared that Jesus might be he.To understand this story, we must also understand how the people in Jesus’s time referenced the scriptures. They did not have printed copies of bound in books with chapters and verses as we have. They read from scrolls that had the text written in what was essentially one long sentence. There was no way to reference the specific parts of that scroll except to quote some of its words. So that is what they did. For example, the Beatitudes are very short snippets of quotes from Isaiah and the Psalms. When Jesus spoke to his audience it was sufficient for him to only quote those few words and leave it to the audience to know the full context.The first chapter of Hebrews is written the same way. It makes little sense unless one recognizes that it is a series of quotes from the Old Testament that are all about priesthood and kingship. The author of Hebrews is using those quotes to assert that Jesus was the legitimate heir to the ancient priesthood and kingship. When one knows the contexts of those quotes, then that first chapter carries a powerful message. Jesus does somewhat the same thing on the cross when he calls attention to Psalm 22 by quoting, “My God, My God, why hast thou forsaken me.”Similarly, when Luke tells us what Jesus taught that enraged the people in Nazareth, he quotes only a few words— just enough that we can tell what parts of Isaiah Jesus read to them.14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.15 And he taught in their synagogues, being glorified of all.16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.17 And there was delivered unto him the book of the prophet Esaias [Isaiah]. And when he had opened the book, he found the place where it was written,18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,19 To preach the acceptable year of the Lord.20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.21 And he began to say unto them, This day is this scripture fulfilled in your ears.22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.24 And he said, Verily I say unto you, No prophet is accepted in his own country.25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.28 And all they in the synagogue, when they heard these things, were filled with wrath,29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.30 But he passing through the midst of them went his way,31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.32 And they were astonished at his doctrine: for his word was with power (Luke 4:14-32).The Savior quoted two chapters of Isaiah. “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives,” is from Isaiah 61. “And recovering of sight to the blind, to set at liberty them that are bruised,” is from Isaiah 42. The phrase, “To preach the acceptable year of the Lord,” is in Isaiah 61, but it is also a declaration of authority that rings through chapter 42.Isaiah 61 is a deeply encoded description of the vicarious temple rites for the dead. An affirmation of that interpretation is that it is quoted twice in D&C 138 where President Joseph F. Smith tells that Jesus visited the dead and authorize missionary work to begin there.30 But behold, from among the righteous, he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men; and thus was the gospel preached to the dead.31 And the chosen messengers went forth to declare the acceptable day of the Lord and proclaim liberty to the captives who were bound, even unto all who would repent of their sins and receive the gospel.…..42 And Isaiah, who declared by prophecy that the Redeemer was anointed to bind up the broken–hearted, to proclaim liberty to the captives, and the opening of the prison to them that were bound… (D&C 138: 30-31, 42).When Jesus said to the people in Nazareth, “This day is this scripture fulfilled in your ears,” he was saying that it was he who would release those in spirit prison by authorizing the gospel to be taught to them. Jesus taught that same doctrine when he quoted Isaiah 61 in the Beatitudes, “And again, blessed are all they that mourn, for they shall be comforted (3 Nephi 12:4 and Matthew 5:4).”I will not quote more of Isaiah 61 here because I have already done a pretty thorough analysis of that chapter. To find it, use the search engine to locate, 3 Nephi 12:4/Isaiah 61 — Salvation for the Dead.To his audiences, Jesus’s quoting Isaiah 61 may have been even less provocative than his next reading which was probably all of Isaiah 42:5-16. There, when he said, “This day is this scripture fulfilled in your ears,” he was declaring that he is Jehovah, the God of the Old Testament. The entire section of scripture is remarkable, but he apparently emphasized these words:6 I the LORD [Jehovah] have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.8 I am the LORD [Jehovah]: that is my name: and my glory will I not give to another, neither my praise to graven images.The whole quote is just as explicit.5 Thus saith God the LORD [Jehovah], he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:6 I the LORD [Jehovah] have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.8 I am the LORD [Jehovah]: that is my name: and my glory will I not give to another, neither my praise to graven images.9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.10 Sing unto the LORD [Jehovah] a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.12 Let them give glory unto the LORD [Jehovah], and declare his praise in the islands.13 The LORD [Jehovah] shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them (Isaiah 42:5-16).There can be no doubt that the people actually understood what Jesus was teaching. One can always know that because when they did understand they tried to kill him, just as they did in this story.28 And all they in the synagogue, when they heard these things, were filled with wrath,29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.30 But he passing through the midst of them went his way (Luke 4:28-30).These scriptures might give us pause. I wonder how we?would have responded if we had been in that synagogue that day.<><><><><><><><><><><><><><><><><><>John 4:23-24 -- ‘God is a spirit’ [?] -- LeGrand Baker Author : lbakerThe Savior said to the woman at the well,23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.24 God is a Spirit: and they that worship him must worship him in spirit and in truth (John 4:23-24).That can be a very confusing scripture. It sounds like John is saying God is a spirit, and we must worship with our spirit. That might sound reasonable for people who believe that their “faith” is all that is necessary for salvation because the way they live their lives has no bearing on the matter. The renowned Bible scholar David Noel Freedman characterized that kind of faith this way.Faith is a peculiarly Christian concept. While other religious traditions have aspects of what the churches have come to name “faith,” none has the specific quality of intellectual assent that distinguishes faith from fidelity. The problem of faith and the central discussion of it arises in the context of the medieval attempts to codify and integrate the Christian experience into the emerging philosophical language of the scholastics. {1}As Latter-day Saints, we know that God is more than just a spirit and that worshiping him requires much more than a “spiritual” adherence to what one supposes is the truth. So the question is, “How do we deal with this strange passage of scripture?”The word “spirit” (Strong # 4151) is used three times in those verses, but even the definition of the Greek word from which they are translated does not help us understand what the sentence means.My old copy of Strong defines # 4151, pne?ma, as:a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ’s spirit, the Holy Spirit:–ghost, life, spirit(-ual, -ually), mind.We came across that word not long ago when we were discussing Jesus’s conversation with Nicodemus. There the word is used five times, and one of them is translated as “wind.”5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit [# 4151], he cannot enter into the kingdom of God.6 That which is born of the flesh is flesh; and that which is born of the Spirit [# 4151] is spirit [# 4151].7 Marvel not that I said unto thee, Ye must be born again.8 The wind [# 4151] bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [# 4151].9 Nicodemus answered and said unto him, How can these things be? (John 3:5-9). {2}In the account of Jesus’s baptism, it may represent the shechinah. {3}32 And John bare record, saying, I saw the Spirit [# 4151] descending from heaven like a dove, and it abode upon him (John 1:32).It has an even richer meaning in Luke 23:46.44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.45 And the sun was darkened, and the veil of the temple was rent in the midst.46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit [# 4151]: and having said thus, he gave up the ghost. [#1606 breathed his last]47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man (Luke 23:44-47).An online version of Strong’s Concordance, breaks down its uses this way:The KJV translates Strongs G4151 in the following manner: Spirit (111x), Holy Ghost (89x), Spirit (of God) (13x), Spirit (of the Lord) (5x), (My) Spirit (3x), Spirit (of truth) (3x), Spirit (of Christ) (2x), human (spirit) (49x), (evil) spirit (47x), spirit (general) (26x), spirit (8x), (Jesus’ own) spirit (6x), (Jesus’ own) ghost (2x), misc (21x). {4}So by simply analyzing the meanings of the word, we really have no clue what is meant by “God is a Spirit.”Fortunately, the Prophet Joseph has done the job for us. In place of the KJV’s “God is a Spirit,” the Inspired Version has, “For unto such hath God promised his Spirit.” So the sentence reads,25 And the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.26 For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth (JST John 4:25-26). {5}——————————-A really important line is, “The Father seeketh such to worship him.” We can passively read that as being about missionary work, but there is nothing passive about the verb “seeketh,” especially when Jesus uses it to describe his Father’s involvement in our salvation. A fascinating scripture that suggests what that may mean is this one:11 Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe?A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn (D&C 77:11).Another is at the conclusion of the Beatitudes. I have described the Beatitudes as saying everything we need to know during this entire lifetime, but it takes a lifetime to know what the Beatitudes say. In that light, it is interesting and important to note that they are followed immediately by a charge to teach the gospel.13 Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men (3 Nephi 12:13).Some time ago I wrote a short article that appeared in the Ensign called, “What does it Mean to be the ‘Salt of the Earth?’” It is not very long, and I would like to quote it here.——————————The scriptural phrase “salt of the earth” has come to mean many things. In likening the scriptures unto ourselves (see 1 Ne. 19:23), we may sometimes overlook the author’s primary intent and the key points of comparison in his use of metaphor. A full understanding and appreciation of a given passage of scripture may thus elude us.That sometimes appears to be the case with the metaphor of salt. Perhaps we have observed that just as salt enhances the taste of certain foods, so we must be as salt, living our lives to bless and enhance the lives of others and make the gospel palatable to them. We may have also noted that salt is a preservative not unlike the preserving influence of righteous Saints who uphold gospel ideals in a world of shifting values.While such applications are relevant and meaningful to Latter-day Saints worldwide, to the ancients the central figurative meaning of salt had to do not with taste but with smell.When sacrifices were offered upon the altars of ancient Israel, the Israelites did not give the Lord the flesh of the animal, the fruit of the ground, or the ashes or smoke of such sacrifices. The acceptable part of the offering presented to the Lord was the smell, “a sweet savour unto the Lord” (Leviticus 1:17).In the Bible, the word savour most often refers to the pleasant smell of burning sacrifice in the Temple. To ensure that the smell would be sweet, the Mosaic law required that the offering be liberally sprinkled with salt.The scent of an unsalted burnt offering would be the stench of scorched flesh. But if the meat were generously salted, the odor would be quite different, due to the reaction of the salt upon the cells that compose animal flesh. Under high-salt conditions, cellular fluid rapidly escapes the cells to dilute the salts outside cell membranes. When accentuated by heat, these fluids cause a sweet savor to emanate.The Lord’s requirements concerning their offerings was clear. Referring to “the salt of the covenant,” the Lord instructed ancient Israel, “With all thine offerings thou shalt offer salt” (Lev. 2:13). Flavius Josephus, the ancient Jewish historian, explained how that was done. He wrote that the priests “cleanse the bodies [of the sacrificial animals], and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another and the fire is burning. … This is the way of offering a burnt offering” (Josephus, Antiquities of the Jews, trans. Whiston, 1876, 3:9:1).The purpose of the law of performances and ordinances given to the children of Israel through Moses was to point their souls to Christ and to bear witness of His gospel.The atoning sacrifice of Jesus Christ perfectly fulfilled the law of Moses and ended blood sacrifice. The resurrected Lord explained the new law of sacrifice to His followers on the American continent: “Ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away.“And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost” (3 Ne. 9:19-20).In this context the charge to be the “salt of the earth” takes on marvelous significance. The Lord said, “I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted?” (3 Ne. 12:13). The Savior’s audience no doubt understood the law of Moses and the close connection between salt and acceptable sacrifice.It is clear that under the new covenant the followers of Christ, as “salt,” are responsible for extending gospel blessings to the whole earth. “When men are called unto mine everlasting gospel, and covenant with an everlasting covenant,” the Lord explains, “they are accounted as the salt of the earth and the savor of men” (D&C 101:39). It is our privilege and blessing to lovingly lead our brothers and sisters to Christ, helping them receive their covenant blessings. As we do so, we become the figurative salt that makes it possible for them to offer the acceptable sacrifice of a broken heart and a contrite spirit. In addition, our own covenant sacrifice of time, talents, and means is pleasing to the Lord.This tremendous responsibility of helping bring salvation to others is coupled with caution: “But if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men” (3 Ne. 12:13). Salt used anciently for sacrifice could easily lose its savor, and always for the same reason—impurity. If such impure salt was heated, the combination of impurities and salt can result in an unpleasant odor. It was therefore discarded, lest its use desecrate the sacrifice and offend the Lord.Likewise, we are displeasing to the Lord to the degree that we are impure and ineffective “not the saviors of men,” but instead “as salt that has lost its savor” (D&C 103:10).So how do we become the salt of the earth? The Apostle Paul points out that charity is a key to this process: “Be ye therefore followers of God, as dear children; “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:1-2). We must seek to love others purely, as the Savior loves us. It is through this love that we can help bring souls to Him, that they and we might be found acceptable “unto God a sweet savour of Christ” (2 Cor. 2:15). {6}——————————FOOTNOTES{1} David Noel Freedman, “Faith,”The Anchor Bible Dictionary, Doubleday, New York, 1992, vol. 2 p. 744-745{2} For a discussion of this passage use the search engine to find “John 3:8-12 — The Breath of Life (Nicodemus, part 3).”{3} Use search engine to find, “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah.”{4} The online version of Strong’s Concordance is lexicon.html{5} John 4:23-24 are verses 25-26 in JST.{6}LeGrand L. Baker, “What does it mean to be the ‘salt of the earth’?” Ensign 29, (4 April 1999): 53-54<><><><><><><><><><><><><><><><><>John 4:5-44 -- Teach without Prejudice -- LeGrand Baker Author : lbakerMany species of animals are territorial and will defend their home or hunting ground with great vigor. Humans are territorial in that same way, but in many other ways as well. Our territory might be the high school “in-group” that the nerds are not allowed to join; or the conservative social club where the newly rich are not invited; or the academic elite where the “others” do not have the right to have an opinion; or the “good old boys” and their wives where new comers are looked down on with distrust. They are all territories (political, religious, social, cultural, economic) where the “chosen” may belong but where the “others” are not welcome. Most religions teach that their community is made up of God’s “chosen” people, where strangers are not welcome, or where converts must learn to fit in and conform in order to be “chosen” also.The Jews were, by definition, God’s chosen people. That is their greatest strength because it is the cohesive power that has enabled them to keep their identity for the last 3,000 years. It was also their greatest weakness because it alienated them from other people, and the “others” from the Jews.The way the Jews understood their special relationship with their God was at the root of their hatred for the Samaritans. The Jewish version of their history says that when the Assyrians captured the ten tribes and deported to the north, they filled Samaria with non-Israeliltes who were deported from other conquered lands. The Samaritan version of their history is that some Israelites remained there after the Assyrian conquest and others returned later, so the people in Samaria were as much “Israel” as were the Jews (The truth probably is a combination of both versions.)When the Jews returned from Babylon and began to build their Second Temple, the Samaritans offered to help. The Jews rejected the offer because the Samaritans were not “chosen” and therefore were not worthy to worship Jehovah or to be in the temple. So the Samaritans build their own temple on their sacred mountain, Mount Gerizim. The two temples were centers of two different religions, and both worshiping Jehovah, until about 129 B.C. After the Jews rebelled against their Greek overlords and estabilashed their own government, the Jewish leader, John Hyrcanus, invaded Samaria and razed their temple on Mt. Gerizim. They could destroy the Samaritans temple, but their military superiority could not ameliorate the Samaritan hatred for the Jews, nor did it it lessen the Jewish contempt for the Samaritans. (That mutual repugnance has remained unchanged for 2,500 years.)In Jesus’s time the Jews read the Law differently from the way Moses wrote it. After the Babylonian captivity they edited the Law completely. The editors left so many fingerprints in its new wording that many modern scholars believe that the Law was not written earlier than the third or fourth century B.C. After the editing, the Jews understood the Law of Moses to say they could neither share food nor drink with non-Jews, that included the Samaritans. {1}So one can understand the Samaritan woman’s surprise when Jesus spoke to her, and her even greater surprise when he asked her for a drink.5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.6 Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.8 (For his disciples were gone away unto the city to buy meat.)9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.16 Jesus saith unto her, Go, call thy husband, and come hither.17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.19 The woman saith unto him, Sir, I perceive that thou art a prophet.20 Our fathers worshipped in this mountain [their temple on Mount Gerizim]; and ye say, that in Jerusalem is the place where men ought to worship.21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.24 God is a Spirit: and they that worship him must worship him in spirit and in truth.25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.26 Jesus saith unto her, I that speak unto thee am he.27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?28 The woman then left her waterpot, and went her way into the city, and saith to the men,29 Come, see a man, which told me all things that ever I did: is not this the Christ?30 Then they went out of the city, and came unto him.31 In the mean while his disciples prayed him, saying, Master, eat.32 But he said unto them, I have meat to eat that ye know not of.33 Therefore said the disciples one to another, Hath any man brought him ought to eat?34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.37 And herein is that saying true, One soweth, and another reapeth.38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.41 And many more believed because of his own word;42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.43 Now after two days he departed thence, and went into Galilee.44 For Jesus himself testified, that a prophet hath no honour in his own country (John 4:5-44).Jesus did not acknowledge the prejudices that either side felt for the other. We do not know how far the gospel spread among the Samaritans after the Savior was there. However, the resurrected Christ instructed the apostles to preach the gospel to the Samaritans as well as to the Jews. Luke reports,1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Jud?a, and in Samaria, and unto the uttermost part of the earth.9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight (Acts 1:1-9).One who went to Samaria was Philip who was a very successful missionary there (Acts 8:4–25).As members of the LDS Church, we have the same charge that the resurrected Savior gave to his disciples. We must embrace others without prejudice. Sometimes that is as difficult for us to do as it was for the Jews to accept the Samaritans or the early Christians to accept the gentiles. We also live in cultures with built-in biases, and sometimes it is as hard for us to overcome those artificial boundaries as it was for them — and that is no more a valid excuse for us than it was for them.——————–FOOTNOTE{1} See Who Shall Ascend into the Hill of the Lord, the chapters called “The Ancient Jewish Apostasy that Rearranged the Order of the Psalms and Changed the Festival Drama” and “Evidences of Ancient Jewish Apostasy.”<><><><><><><><><><><><><><><><>John 3:21-33 -- to do Truth – & – Nicodemus remained a trusted friend (part 10) – LeGrand Baker Author : lbakerSo far as we are told, the conclusion of the conversation between Nicodemus and Jesus was Jesus’s explaining that he is the Light of the World.16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:16-21).The implications of that are enormous. Earlier this year, in several discussions of John 1:1-4, I wrote about what it means that Jesus is the Light. Briefly the ideas are these (In the following paragraph I make no attempt to justify my rationale, but you can use the search engine to find the16 discussions of John 1:1-4 that deal with those ideas).Christ is the Spirit of Truth and knows all truth. Truth is knowledge of reality in sacred time. When an intelligent entity assimilates truth he exudes light. Because Jesus knows all truth, his light “fills the immensity of space.” That light (not just the photons we see) is the energy from which all spiritual and physical things are made, and it is our source of life. When an individual exudes pure (celestial) light, that light is love, therefore love is tangible in the same way that light/energy is tangible. Truth/light/love are equivalents, the words are simply different ways of describing the same characteristics of deity and of persons who are becoming like God. Love is the power that binds together the souls of all intelligent beings. The quality of one’s light/love defines the quality of his eternal nature, therefore of the glory of his resurrected body, and therefore the quality of his eternal life. The product of truth/light/love is joy. The quality of one’s joy is determined by the quality of his truth/light/love. As the Savior is the source of the light from which our bodies are made, so is his love the power that enables us to both experience and repent. His Atonement enables us to choose to love or not love, and to exude the quality of light that defines the quality of our love. While we are free and independent beings, our freedom and our power to grow are nurtured and made possible by the power of the Savior’s love.I believe that is what Jesus explained to Nicodemus. Therefore he could conclude,19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:18-21).When the Savior taught Nicodemus (and ourselves) about the power of truth, he did not limit our relationship with truth to what we know, but he broadened the meaning to include what we do. He said, “he that doeth truth cometh to the light” The Prophet Joseph elaborated on that principle in his Inspired Version where he used two other words in place of “doeth.”21 But he who loveth truth, cometh to the light, that his deeds may be made manifest.22 And he who obeyeth the truth, the works which he doeth they are of God (JST John 3:21-22).He divides “do” into two separate parts: to love and to obey the truth we know.To love truth is easy to understand. Truth/light/love are equivalents, so to love truth is simply to bask in the beauty of its glory. One cannot love truth without first loving God and his children.To obey truth is to bring our lives into conformity with the Truth/light/love in which we rejoice. To do this, we must first rely on the Church to enable us to make the necessary priesthood covenants and participate in the ordinances which affirm and validate those covenants. When we do that and begin to be cleansed by power of the Holy Ghost we also begin to obey truth.Whether we read it as “do truth” or “obey truth,” it is the same. There is a propriety that rules the kingdom of God, and everything must be done accordingly or it is not acceptable. Elsewhere I have discussed the word zedek which is translated as “righteousness.”{1}Zedek means absolute correctness in priesthood and temple things. In ordinances like baptism it means doing it in the right place, dressed the right way, using the right words with the right authority, holding one’s arm the right way, burying the person in the water and lifting him up again. If anything is added and taken away, the ordinance is not performed in zedek and therefore is not valid. But when they are done correctly, the love one exudes — and accepts from God and others — seals the covenants and ordinances and makes them eternal. As the psalmist sang,142 Thy righteousness is an everlasting righteousness, and thy law is the truth.143 Trouble and anguish have taken hold on me: yet thy commandments are my delights.144 The righteousness of thy testimonies is everlasting: give me understanding, and I shall live (Psalms 119:142-44).—————————Even though that ends John’s account of the conversation between Jesus and Nicodemus, it does not end the story. The story concludes with these words:22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized (John 3:22).In the next chapter we learn that, “Jesus himself baptized not, but his disciples (John 4:1-3).”{2} Now the questions are, Who is ‘them’ and who is ‘he’ in the words, “he tarried with them, and baptized”? ‘Them’ is Jesus and the twelve. ‘He’ is Nicodemus. Otherwise, to say that Jesus tarried with himself and his disciples is a redundancy and makes no sense whatever. The meaning has to be that “Nicodemus tarried with them and baptized,” which tells us that Nicodemus became a disciple of Jesus, received the priesthood, and acted in Jesus’s behalf.John mentions Nicodemus twice more, once when he defends Jesus before the Pharisees (7:50); and again when he brings spices and helps prepare Jesus’s body for burial (19:39).My conclusion is that Nicodemus became — and remained — Jesus’s dear and trusted friend.—————————FOOTNOTES{1} Check zedek in the search engine. I always use that spelling, but it is sometimes also spelled tsedeq.{2} The Inspired Version says “he [Jesus] himself baptized not so many as his disciples (john 4:23).” While it says Jesus did baptize some people, it does not change the meaning of “he tarried with them.”<><><><><><><><><><><><><><><>John 3:18-20 -- He that believeth not is condemned already (Nicodemus part 9) -- LeGrand Baker Author : lbakerJesus speaks as though their condemnation is a given, as though no further judgement is necessary. How can that be?18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name [covenant] of the only begotten Son of God.19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.As far as I can tell, there are two kinds of sins: bad thoughts and bad actions. A bad action that is not initiated by a bad thought but has unintended consequences may not be sin (stupid, perhaps, but not a sin), just as an accident is different from a premeditated crime in our courts of law. But a bad thought, even though it may not be followed through by an action, still has a cankering effect upon one’s soul and, therefore, may be a very serious sin. That principle is the focus of part of the Savior’s Sermon on the Mount. For example, the Savior said,27 Behold, it is written by them of old time, that thou shalt not commit adultery;28 But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart (3 Nephi 12:27-28, Matthew 5:27-28).Adultery is a sin that only married people can do because it is primarily about breaking a covenant and secondarily about sex. The covenant may be broken without sex being involved. But when sex is involved, the covenant is shattered.I have wondered about the origin of evil, and this is my opinion: When we were intelligences, as soon as we began to be cognizant, we were confronted with the most important question of our existence: What is in my best interest? The answer fits on a huge spectrum with good on one end and evil on the other. However, the possibilities are all shades of only two answers. The object of our existence is to seek what is pleasurable to our Selves, and only we have the power to define what makes us happy. Lehi said our object is to have joy, but joy is a very refined kind of pleasure that fits high on one end of that spectrum. At the other end of that spectrum is a total contempt for the needs or worth of other people.Ultimately, the answers to the great question are these: It is in my best interest to use others to my advantage. Or, Is it in my best interest to bless others and accept blessings from them that we may be exalted together. We are confronted with some form of those options every moment of our lives, and the way we respond to them defines who and what we are.It is for that reason that Alma could say with confidence,13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence (Alma 12:13-14).It grinds upon our egalitarian principles, and on our sense of democracy (and sometimes on our understanding of agency) to suppose that some people are evil, and are not capable of repentance or salvation. Yet the Savior was surrounded by such people, and he knew who they were. John tells us,23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.24 But Jesus did not commit himself unto them, because he knew all men,25 And needed not that any should testify of man: for he knew what was in man (John 2:23-25).Jesus taught ordinary sinners that they must repent, but he issued no such invitation to those whom he called children of the devil. He challenged them,43 Why do ye not understand my speech? even because ye cannot hear my word.44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.45 And because I tell you the truth, ye believe me not.46 Which of you convinceth [convict] me of sin? And if I say the truth, why do ye not believe me?47 He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God (John 8:43-47).Jesus knew what was in men. They could not hide the intent of their hearts, and John’s gospel exposes them for what they were.The aftermath of Jesus’s raising Lazarus from the dead is a prime example of their hatred and even fear.43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.46 But some of them went their ways to the Pharisees, and told them what things Jesus had done47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.…………….53 Then from that day forth they took counsel together for to put him to death (John 11:43-53).Judas conspired with the chief priests to trade Jesus for money, and probably thought that his betrayal must remain undetected or it would not succeed. But Jesus knew.21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.22 Then the disciples looked one on another, doubting of whom he spake.23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.25 He then lying on Jesus’ breast saith unto him, Lord, who is it?26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.28 Now no man at the table knew for what intent he spake this unto him.29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.30 He then having received the sop went immediately out: and it was night (John 13:21-30).Jesus knew who would be responsible for his mock trial and execution, but he also knew who would not be responsible. Consequently, he showed empathy rather than judgment toward the soldiers who were simply obeying orders.33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.34 Then said Jesus, Father, forgive them; for they know not what they do.35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God (Luke 23:33-35).The story of the Savior’s murder by people who should have supported him is not unique because evil men and women have always sought to eliminate the prophets. The Savior explained,19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved (John 3:18-20).Bad people who are uncomfortable in the presence of good people try to justify themselves in the same way the chief priests did when they mocked Jesus on the cross. “And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.”With that same rational King Noah and many others in the Book of Mormon sought to destroy the prophets. Similarly, there were men who tried to murder Joseph Smith: William and Wilson Law; Joseph Jackson; John C. Bennett; Thomas Sharp; Governors Ford, Reynolds, and Boggs; and many others. Some of these men were the leaders of the church and had claimed to be Joseph’s friends. Others were leaders in government and were legally bound to protect him. They all acted in lurid self defense because they hated the light that exposed the darkness of their own souls.Like Abinadi, the Lord’s anointed cannot be stopped before they have completed their mission. But, like Noah, the eternal fate of those who would kill them is not imposed upon them by some external judge. Their damnation is simply a product of who they are. As the Lord explained in a revelation to the Prophet Joseph,19 For after it [the earth] hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory………………..33 For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.34 And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same.35 That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.……………….40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:19-40).The principle is very simple. God never prevents anyone from repenting, neither does he punish those who refuse to repent. Each person is simply defined by who he is, so even though a formal final judgement is requisite for the sake propriety and order, in fact, everyone judges himself by simply having acted upon to his own desires. Thus, the Savior explained,18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name [covenant] of the only begotten Son of God.19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.<><><><><><><><><><><><><><><>John 3:18 -- ‘Name’ as Code for Covenant (Nicodemus part 8) -- LeGrand Baker Author : lbaker18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.There is always a new name associated with each new covenant. To not believe in the name of the only begotten Son of God is to deny the validity of the covenants that enable our salvation.“The Only Begotten Son of God” is a name/title that identifies Jesus as the Son and heir of his Father. That name connotes the full spectrum of his identities, among which are Creator, Redeemer, Savior, First Fruits of the Resurrection, Eternal Judge, and many others. To not believe in his names is to deny both the authority and the covenants that the name denotes. {1}When one makes a new covenant, that adds a new dimension to a person’s being and the new name is the title of that new identity. In our culture, as well as in our Church, every time we make a new covenant we get a new name.For example Mr. Richards is elected as governor. He takes an oath (which is making a covenant) and gets a new name/title. His name is now “governor.” Brother Jackson is called to be bishop. He does not make a new covenant because he did that when he was endowed and renews it every time he takes the sacrament. However, he is ordained and the ordination was preceded by a new promise rather than by a new formal covenant, and he receives a new name, “Bishop.” The new assignment carries inherent responsibilities and powers; and the new name describes his new identity; and that identity defines him as a new person. The same thing is true when a young man goes on a mission and is called “elder.” Mormon describes the people at the time of Captain Moroni that same way.15 And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come (Alma 46:15).For that reason, the word “name” is often used in the scriptures to refer to both the person and his covenant. A few examples where the Savior’s name also means his covenants in the psalms are:3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake (Psalm 23:3).11 For thy name’s sake, O LORD, pardon mine iniquity; for it is great (Psalm 25:10-11).9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake. Psalms 79:1 – 13)John the Beloved reminded the Saints of his day,|12 I write unto you, little children, because your sins are forgiven you for his name’s sake.13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father (1 John 2:7-17).By the mouth of Isaiah, Jehovah himself declared,9 For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another (Isaiah 48:8 – 14; 1 Nephi 20:9 – 12).Probably the best explanation of the relationship of covenants and names is by King Benjamin.7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God (Mosiah 5:3-10).When the Lord spoke to Alma and assured him that all would be well, he commended Alma and his friends for their faith in his name. It is significant that in this conversation the Lord makes a real, though subtle distinction between himself and his name.14 And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him, saying:15 Blessed art thou, Alma, and blessed are they who were baptized in the waters of Mormon. Thou art blessed because of thy exceeding faith in the words alone of my servant Abinadi.16 And blessed are they because of their exceeding faith in the words alone which thou hast spoken unto them.17 And blessed art thou because thou hast established a church among this people; and they shall be established, and they shall be my people.18 Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine.19 And because thou hast inquired of me concerning the transgressor, thou art blessed.20 Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep.21 And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive.22 For behold, this is my church; whosoever is baptized shall be baptized unto repentance. And whomsoever ye receive shall believe in my name; and him will I freely forgive.23 For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand (Mosiah 26:12 – 23).Mormon put it all in a very neat package when he placed our faith (pistis) and the Savior’s name is the same equation. {2}37 And may the Lord Jesus Christ grant that their prayers may be answered according to their faith; and may God the Father remember the covenant which he hath made with the house of Israel; and may he bless them forever, through faith on the name of Jesus Christ. Amen (Mormon 9:34 – 37).In ancient Israel there were some covenant names that were much more significant than others, just as some covenants were much more long-lasting than others. The most important publicly known covenant name was “son”—the one formally bestowed on the king at the time of his coronation. It was the epitome of those names because his adoption as a son of God contained the implicit assurance that his sonship would not terminate with his death. It was that name that established the eternal covenant relationships between the king and God, and by extension, between the people, the king, and God.{3}New names often represented a covenant where no written contract was necessary. All that was necessary were mutual agreements on the terms of the covenant, and a verbal exchange of names, as illustrated in the following hypothetical story: Two persons make a covenant. Sam and Joe covenant that they will be friends forever. The agreement is that if Sam still remembers Joe in ten years, Joe will give him $100 that he will spend taking both families to dinner. The responsibilities are these: Sam will contact Joe, and Joe will provide the $100. To bind the covenant, they exchange new names. Sam’s new name is Green, Joe’s is Brown. Each person is now a larger and more complex individual than he was before because something new has been added to his Self. The new covenant names are more than just an affirmation of friendship, they are an evidence of an expansion of their Selves. They are each a larger and more complex person because their friendship made them so. Their covenant names represent their new realities. The covenant names relate to, and are only known by each other. However, those new extensions of Self will only survive for as long as the covenant remains unbroken. (So, in 1 Nephi 20:11 we hear the Lord say, “For mine own sake, yea, for mine own sake will I do this, for I will not suffer my name to be polluted, and I will not give my glory unto another.”) Ten years pass, a child knocks on Joe’s door and says, “You are Brown, and my daddy is Green,” and she holds out her hand for the money. She need say no more than that. She is not Sam, but she knows the names, and the covenant is embodied in the names. If Joe does not respond, the covenant isbroken and both Green and Brown cease to exist. For example, Nibley writes that in ancient Egypt, preserving the name was of the utmost importance because “the name is a person’s essence. If his name perishes, he himself does not exist any more.”{4} However, the converse is also true. If Joe does respond correctly, and gives the little girl the $100, then the covenant is sealed, and both Green and Brown—and their bond of friendship—live forever.Mowinckel understood the significance of new names, and explained why it was so important to the king of Israel. He wrote:[The king’s] anointing was related to his endowment with the spirit. The later tradition says explicitly that when David was anointed, ‘the spirit of Yahweh leaped upon him’.In virtue of his endowment with the divine spirit, the king is filled with superhuman power. He receives ‘a new heart’; he is changed into a new man (1 Sam. x, 6, 9). …He receives a new disposition expressed, according to oriental custom, in giving to him a new name which indicates his new, intimate relationship with the God who has chosen him, and whom he represents.Through his anointing and endowment with the divine spirit, the king also receives superhuman wisdom. {5}The new name that the king received at the time of his coronation accorded to him the responsibilities and powers embodied in the ancient concepts of covenants, treaties, adoption, and heirship. His anointing had been the confirming evidence of the validity of those powers, and his new name was the personal verification of them. As was true with all other parts of the ceremony, when the king received his new name, each participant in the audience received the same covenant new name. When a person received a new name, both the name and the covenant become a part of the individual’s living Self. If one were to break the covenant and lose the name, he violated that part of the law of his own being, and consequently he became less than he would have been otherwise. It was understood that God could not break his part of the covenant, so that left the king (and his individual subjects) entirely free to define their own destinies. The underlying concept was that God’s children had the power to shrink or to expand their individual Selves by breaking or keeping the covenants they had made with God.——————-FOOTNOTES{1}See “Christ, Names of” in the Bible Dictionary.{2}Faith is pistis which means covenant or contract. See pistis using the search engine in this website.{3}This and the following paragraphs are from Who Shall Ascend into the Hill of the Lord.{4} Hugh Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment (Salt Lake City: Deseret Book, 1975), 139.{5} Sigmund Mowinckel, He that Cometh (New York: Abingdon, 1954), 66.<><><><><><><><><><><><><><><><><>John 3:16-17 & Psalm 103 -- For God so loved the world (Nicodemus part 7) -- LeGrand Baker Author : lbaker16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.To understand the conversation between Jesus and Nicodemus, we must put each part in the context of the whole. I have already shown that Jesus has explained that he has the authority to perform the ancient ordinances; that he is a true prophet who had a sode experience, that he is Jehovah who presided at the Council in Heaven and is the Creator; that he is Messiah who is the Redeemer; and that he is the Only Begotten Son of God. Now he is explaining that he is the ultimate source of everlasting life.There are several psalms in the ancient Israelite canon that speak clearly about the saving role of Jehovah. One of the most explicit of those is Psalm 103. Whether that psalm was actually discussed during their conversation, we cannot know, but it is reasonable to suppose that its ideas served at least as the backdrop for what they did say. I would like to look closely at that psalm.Psalm 103 is an overview of the most important principles taught during the Israelite Feast of Tabernacles temple drama. Since Who Shall Ascend into the Hill of the Lord is a review of that drama, I will make frequent references to its pages. {1} Consequently, some of my friends will find part of this discussion to be a review.The message of Psalm 103 is carried by the relationship of two words, hesed and LORD.Hesed is a Hebrew word that means unfailing love based on a prior covenant.{2} As it is used in this and other psalms, hesed denotes premortal friendships with Jehovah that were sealed by covenant before we came to this life. In that context, the word also suggests that the friendship covenant persists during this life, and then continues on forever. The Theological Dictionary of the Old Testament shows the power of that friendship/relationship:We may venture the conjecture that even in cases where the context does not suggest such mutuality it is nevertheless implicit, because we are dealing with the closest of human bonds.{3}One of the most beautiful discriptions of the power of that covenant of love was penned by John the Beloved.1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.4 And these things write we unto you, that your joy may be full.5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:1-7).In the King James Version, whenever the Hebrew text reads “Jehovah” (Yahweh), it is translated as either LORD or GOD in full caps. An example is Psalm 117 which is a simple two verse hymn of praise. It focuses on the eternal and universal power of Jehovah, and on his hesed relationship with us. To emphasize the covenant of love, hesed is used twice, giving it a double impact.1 O praise the LORD [Jehovah], all ye nations: praise him, all ye people.2 For his merciful [hesed] kindness [hesed] is great toward us: and the truth of the LORD [Jehovah] endureth for ever. Praise ye the LORD [Jehovah] (Psalm 117:1-2).Like Psalm 117, the 103rd Psalm is a celebration of our eternal hesed relationship with the LORD. The difference is that Psalm 103 is much more complete. I quote it here in full for your pleasure. Then I will go through it again to show how comprehensive it is.1 Bless the LORD, O my soul: and all that is within me, bless his holy name.2 Bless the LORD, O my soul, and forget not all his benefits:3 Who forgiveth all thine iniquities; who healeth all thy diseases;4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness [hesed] and tender mercies;5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s.6 The LORD executeth righteousness and judgment for all that are oppressed.7 He made known his ways unto Moses, his acts unto the children of Israel.8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy [hesed] .9 He will not always chide: neither will he keep his anger for ever.10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.11 For as the heaven is high above the earth, so great is his mercy [hesed] toward them that fear him.12 As far as the east is from the west, so far hath he removed our transgressions from us.13 Like as a father pitieth his children, so the LORD pitieth them that fear him.14 For he knoweth our frame; he remembereth that we are dust.15 As for man, his days are as grass: as a flower of the field, so he flourisheth.16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.17 But the mercy [hesed] of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;18 To such as keep his covenant, and to those that remember his commandments to do them.19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.21 Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul (Psalms 103:1-22).In a very real sense, this psalm is a review of the purpose and meaning of the ancient Israelite Feast of Tabernacles temple drama. It is also a review of the gospel as it was taught and understood by those who worshiped in Solomon’s Temple, and also by the people of Nephi. (“Part One” of Who Shall Ascend into the Hill of the Lord is a reconstruction of the Israelite temple drama. “Part Two” shows that each of the sermons in the Book of Mormon is based on their temple experience.)====================PSALM 1031 Bless the LORD [Jehovah], O my soul: and all that is within me, bless his holy name.The first several verses of this psalm are addressed to one’s own soul. The understanding of the eternal continuance of the soul is fundamental to many of the psalms. They were the liturgy of the Feast of Tabernacles temple drama. The drama began with our experiences in the Council in Haven, and concluded with our return to the presence of God.2 Bless the LORD [Jehovah], O my soul, and forget not all his benefits:3 Who forgiveth all thine iniquities; who healeth all thy diseases;My working premise is that the Book of Mormon is the very best discussion we have of pre-exilic Biblical theology. So it is appropriate to observe that, also in the context of the Feast of Tabernacles temple drama, King Benjamin explains the “benefits” of the Savior’s Atonement.1 And again my brethren, I would call your attention, for I have somewhat more to speak unto you; for behold, I have things to tell you concerning that which is to come.2 And the things which I shall tell you are made known unto me by an angel from God. And he said unto me: Awake; and I awoke, and behold he stood before me.3 And he said unto me: Awake, and hear the words which I shall tell thee; for behold, I am come to declare unto you the glad tidings of great joy.4 For the Lord hath heard thy prayers, and hath judged of thy righteousness, and hath sent me to declare unto thee that thou mayest rejoice; and that thou mayest declare unto thy people, that they may also be filled with joy.5 For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity, shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay, and shall go forth amongst men, working mighty miracles, such as healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases.6 And he shall cast out devils, or the evil spirits which dwell in the hearts of the children of men.7 And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people (Mosiah 3:1-7).4 Who redeemeth thy life from destruction;There are three valid definitions of redeem. The one that is used in Job and most frequently in the Book of Mormon means to bring one into the presence of God. {4} That, and that alone, can save one’s “life from destruction.”4 … who crownethIt is important to remember that in the ancient temple drama, the king was the chief actor, and whatever ordinances he performed or covenants he made while he was on the stage, were symbolically also performed by each man in the congregation. {5} A crown is part of the priesthood/kingship clothing of the coronation rites that concluded the ancient temple drama.{6}The same language that describe his royal garments is also used to describe the clothing worn by God.{7} So it is reasonable to suppose that the royal robes and crown are designed to represent God’s priesthood and kingship authority. God’s crown is shown in facsimile No. 2 as a sun disk. The description reads:Fig. 3. Is made to represent God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-word s of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.4 … who crowneth thee with lovingkindness [hesed] and tender mercies;The king’s coronation was a dual ordinance. It was an adoption ceremony by which he was made a legitimate heir of God, and it also designated him king and the representative of God on the earth. (King Benjamin is a good example.) The king’s being crowned with hesed (unfailing love based on prior covenants) and tender mercies denotes that the adoption was the fulfillment of an eternal loving covenant. The entire coronation ceremony is described in Isaiah 61:3 and explained in Who Shall Ascent into the Hill of the Lord. {8}5 Who satisfieth thy mouth with good things;In most contexts that might mean all sorts of things, but in the context of the Feast of Tabernacles temple drama it can mean only one thing. The conclusion of the eight day temple drama was a great feast. It represented the return to the Garden of Eden where one was in the presence of God and had free access to the fruit of the tree of life and to the waters of life.{9}5 … so that thy youth is renewed like the eagle’s.In the Garden where there is no death, one is perpetually young.As young eagles mature, their early feathers must be replaced with larger more powerful ones which can sustain the bird’s increasing weight. In the context of the ancient temple drama, priesthood maturation and growth comes as one’s burdens increase and his priesthood authority grows to meet those challenges.6 The LORD [Jehovah] executeth righteousnessRighteousness is zedek, as in the name Melchizedek. Melchi means king, and zedek means priesthood and temple correctness. To be zedek, ordinances must be done correctly. That is: doing the right things; in the right time and place; with the right authority; using the right words; dressed the right way; holding one’s arm or hands the right way. {10} All that has to be correct or the ordinances and covenants are not valid. If Jehovah executes righteousness judgement then all of the ordinances and covenants associated with that judgement must be according to zedek.6 The LORD [Jehovah] executeth righteousness and judgment for all that are oppressed. 7 He made known his ways unto Moses, his acts unto the children of Israel.8 The LORD [Jehovah] is merciful and gracious, slow to anger, and plenteous in mercy [hesed].This world is not a very nice place. If niceness were enforced bad people would not have free agency. That means good people get hurt. In the end, there must be justice for the oppressed. The rectitude of the Savior’s Atonement heals those hurts, while the actions of bad people will inflict their own punishments. To exercise judgement in righteous is to judge with charity. The Savior emphasized that in the Beatitudes where he said,7 And blessed are the merciful, for they shall obtain mercy (3 Nephi 12:7).This Beatitude is a paraphrase of Psalm 18 which reads25 With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright (Psalms 18:25).That verse uses the Hebrew word hesed twice, but in different forms: “With the merciful [hesed as an adjective] thou wilt shew thyself merciful [hesed as a verb].”So the Beatitude reads:And blessed are those who give hesed, for they shall obtain hesed (3 Nephi 12:7).There, hesed, like everything else in the gospel’s plan of salvation, calls us back to reflect upon our eternal covenants.9 He will not always chide: neither will he keep his anger for ever.God’s love is immutable. I am convinced that in his entire existence God has never punished anyone for anything. He instructs, warns, pleads, even threatens, but in the end it is not God but our Selves who inflict the punishments. The “punishments” we receive are an integral part of, and therefore cannot be separated from, our inappropriate and hurtful decisions, attitudes, and actions. As Alma explained to his son Corianton,15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also.16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.17 Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment?18 Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.19 Now, if there was no law given—if a man murdered he should die—would he be afraid he would die if he should murder?20 And also, if there was no law given against sin men would not be afraid to sin.21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice (Alma 42:15-23).The Lord explained the same principle to the Prophet Joseph.11 Eternal punishment is God’s punishment.12 Endless punishment is God’s punishment.13 Wherefore, I command you to repent, and keep the commandments which you have received by the hand of my servant Joseph Smith, Jun., in my name;14 And it is by my almighty power that you have received them;15 Therefore I command you to repent—repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.16 For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;17 But if they would not repent they must suffer even as I;18 Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—19 Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.20 Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit (D&C 19:11-20).These are not new principles. They are clearly taught by Isaiah and in the Psalms.1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.………………………25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified (Isaiah 43:1, 25-28).Speaking of David the Lord said,28 My mercy [hesed] will I keep for him for evermore, and my covenant shall stand fast with him ( Psalms 89:28).10 He [Jehovah] hath not dealt with us after our sins; nor rewarded us according to our iniquities.11 For as the heaven is high above the earth, so great is his mercy [hesed] toward them that fear him. 12 As far as the east is from the west, so far hath he removed our transgressions from us.13 Like as a father pitieth his children, so the LORD [Jehovah] pitieth them that fear him.That promise is also in Ether 3, in King Benjamin’s address, Abinadi’s words to Alma, and the psalms repeatedly tell us of that parent-child covenant relationship. In the psalms that relationship is established during the coronation when the king is anointed. That anointing occurred when Psalm 2 was sung, when the king quotes Jehovah as saying, “Thou art my son, this day have I begotten thee (Psalm 2:7).14 For he knoweth our frame; he remembereth that we are dust.15 As for man, his days are as grass: as a flower of the field, so he flourisheth.16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.There are nothing more tentative than the power, glory, prestige, wealth, and fame that we accumulate in this world. They become zilch, just as a summer flower has no glory come a winter’s day. For example, no one is more dead than a dead king, as the medieval herald announced, “The king is dead–long live the king.” It was a single sentence, there was not even a transition between the old king’s demise and the new king’s taking his place. That sentiment in Psalm 103 is echoed by Isaiah when he wrote of the futility of those who would not hear the testimony of John the Baptist.3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:7 The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever (Isaiah 40:3-8).The contrast is striking. The size of their realm may be different, but the qualities of temporal power are the same whether we are talking about medieval kings, contemporary politicians, corporate bosses, academic department chairs, or parents who belittle their children. It is not the size of the kingdom but the quality of their souls’s seeking dominance that are the same.In contrast, the qualities of priesthood kingship are the same as charity, whether their domain is the whole church, a Sunday school class, or just being caring parents. Such people will be comfortable in an environment of love, just as the Prophet Joseph wrote,34 Behold, there are many called, but few are chosen. And why are they not chosen?35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson——36 That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.38 Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God.39 We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion.40 Hence many are called, but few are chosen.41 No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned;42 By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—43 Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy;44 That he may know that thy faithfulness is stronger than the cords of death.45 Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven.46 The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever (D&C121:34-46).17 But the mercy [hesed] of the LORD [Jehovah] is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;18 To such as keep his covenant, and to those that remember his commandments to do them.“To such as keep his covenant” is a phrase found in only this psalm and one other. That other is Psalm 25 which focuses entirely on the hesed relationship of Jehovah and his covenant children. That is my favorite psalm because it is full of ancient temple code and is as personal as the Israelite temple drama. In Psalm 25, hesed brings our premortal covenants into sharp focus. Its message is central to the theme of Psalm 103. I only quote part of it here but there is a careful analysis in Who Shall Ascend into the Hill of the Lord.{11}1 Unto thee, O LORD, do I lift up my soul.2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.4 Shew me thy ways, O LORD; teach me thy paths.5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.6 Remember, O LORD, thy tender mercies and thy lovingkindnesses [hesed]; for they have been ever of old.7 Remember not the sins of my youth, nor my transgressions: according to thy mercy [hesed] remember thou me for thy goodness’ sake, O LORD.8 Good and upright is the LORD: therefore will he teach sinners in the way.9 The meek will he guide in judgment: and the meek will he teach his way.10 All the paths of the LORD are mercy [hesed] and truth unto such as keep his covenant and his testimonies.11 For thy name’s sake, O LORD, pardon mine iniquity; for it is great.12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose.13 His soul shall dwell at ease; and his seed shall inherit the earth.14 The secret [sode] of the LORD is with them that fear him; and he will shew them his covenant. (Psalms 25:1-14).19 The LORD [Jehovah] hath prepared his throne in the heavens; and his kingdom ruleth over all. 20 Bless the LORD [Jehovah], ye his angels [members of the Council in Heaven], that excel in strength, that do his commandments, hearkening unto the voice of his word.21 Bless ye the LORD [Jehovah], all ye his hosts; ye ministers of his, that do his pleasure.22 Bless the LORD [Jehovah], all his works in all places of his dominion: bless the LORD [Jehovah], O my soul.—————————FOOTNOTES{1}LeGrand L. Baker and Stephen D. Ricks, Who Shall Ascend into the Hill of the Lord, The Psalms in Israel’s Temple Worship In the Old Testament and In the Book of Mormon. Salt Lake City: Eborn Books, 209 [first edition]); second edition (paperback) 2011. The second edition is in PDF in “published books” on this website{2}Hesed, unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship. John R. Kohlenberger III and James A. Swanson, The Strongest Strong’s, Exhaustive Concordance of the Bible (Grand Rapids: Zondervan, 2001), Hebrew dictionary # 2617.Katherine Doob Sakenfeld of Princeton University Seminary wrote a dissertation on “hesed” in which she argued that it meant “to do what is expected of one.” With regard to the covenant, God does what is expected (keep his covenant promises); man should also maintain “hesed” (keep his covenant promises).Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana; Scholars Press for the Harvard Semitic Museum, 1978).{3} G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48). Emphasis added.{4}?Who Shall Ascend into the Hill of the Lord, “A Meaning of Redeem —— to Come Unto Christ,” first edition, 725; second edition (paperback), 510-20.{5} Who Shall Ascend into the Hill of the Lord, audience participation in the drama, first edition, 161-84 ; second edition (paperback), 120-27.{6}?Who Shall Ascend into the Hill of the Lord,”the garment of praise instead of the spirit of heaviness,” first edition, 349-58; second edition (paperback), 483-95.{7} Who Shall Ascend into the Hill of the Lord, “The Royal Garments of Priesthood and Kingship,” first edition, 265 -67; second edition (paperback), 189-91.{8} Who Shall Ascend into the Hill of the Lord, “Act 2, Scene 9: The Coronation Ceremony in Isaiah 61,” first edition, 461-517 ;second edition (paperback), 336-73.{9} Who Shall Ascend into the Hill of the Lord, “Act 3 The Day of the Great Feast,” first edition, 605-41; second edition (paperback), 431-57.{10} Who Shall Ascend into the Hill of the Lord, “Meaning of “Righteousness — zedek and Zadok –– Priesthood Correctness,” first edition, 279- 285; second edition (paperback), 198- 201.{11} Who Shall Ascend into the Hill of the Lord, “The Meek in Psalm 25,” first edition, 525-43; second edition (paperback), 378-90.<><><><><><><><><><><><><><><><><><>John 3:16 -- “The Only Begotten Son of God” -- (Nicodemus part 6) -- LeGrand Baker Author : lbakerThis encapsulation of part of the conversation between Jesus and Nicodemus contains what may be the most beautiful sentence in the scriptures.16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).In the New Testament, only John uses the Savior’s name, “the Only Begotten Son of God.” That may be significant because it is also true that only John uses a discussion of the premortal Christ as the beginning point of his gospel, and also of letter we call First John. When John uses that name, he always does it with great reverence.(John 1:14-18; 3:17, 18; 1 John 4:1-21). {1}One wonders if there is more to “the disciple whom Jesus loved” than just their comradery in this life. It may be that when John focuses his writings on the glory of the premortal Christ, that John is reminiscing about their earlier friendship as well. The admonition that concludes in his letter to the Saints includes these tender words that express his total devotion.7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.8 He that loveth not knoweth not God; for God is love.9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.11 Beloved, if God so loved us, we ought also to love one another (1 John 4:1-21).The fact that Jesus used that name/title, “only begotten Son,” in his conversation with Nicodemus, is another evidence that the Jewish scholar had access to, and was familiar with, historical documents that we do not now have in our Old Testament.The name, “Only Begotten Son,” is very ancient, but it is not found anyplace in the Old Testament. However, it is found throughout the version of Genesis that is the Book of Moses . Of the 54 times the Savior is called “the Only Begotten” in our scriptures, 26 (almost exactly half) are in the Book of Moses, indicating that even though the name was known by the early Israelites, it had been lost — probably along with the temple rites, during the Jewish apostasy that happened about the time Lehi and his family left Jerusalem.The name is both a statement of the Savior’s relationship with his Father, and also an assertion of his royal heritage, and his eternal kingship and priesthood.Jesus used this name/title twice during his conversation with Nicodemus. The second time was near the end when he explained,17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God (John 3:18).Like those in the Book of Moses, this reference also calls our attention back to the very beginning by asserting that we must believe “in the name of the only begotten Son of God.”In that verse, as elsewhere, “name” denotes “covenant.” One always receives a new name when one makes a new covenant (as, for instance, when we are baptized and take the sacrament, and elsewhere, we take upon us the name of the Savior). Because that is so, the word “name” is often code for “covenant,” as it is here:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name [covenant] of the only begotten Son of God.Nephi also taught that concept. He prophesied that after the Jews left Babylon and returned to the land of Jerusalem they still would not have peace.12 But, behold, they shall have wars, and rumors of wars; and when the day cometh that the Only Begotten of the Father, yea, even the Father of heaven and of earth [that is another of the Savior’s names], shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks.13 Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name (2 Nephi 25:12-13).Theother name/title that Nephi uses for the Savior is “the Father of heaven and of earth.” It is about Jehovah’s role as the Creator God.It is intriguing to me that the prophetic name “the Only Begotten Son of the Father” is most frequently used about the Savior before he was born on this earth. He was called that from the very beginning. That name also identifies him as the Creator.31 And behold, the glory of the Lord was upon Moses, so that Moses stood in the presence of God, and talked with him face to face. And the Lord God said unto Moses: For mine own purpose have I made these things. Here is wisdom and it remaineth in me.32 And by the word of my power, have I created them, which is mine Only Begotten Son, who is full of grace and truth.33 And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten (Moses 1:31-33).1 And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest (Moses 2:1).26 And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness; and it was so. And I, God, said: Let them have dominion over the fishes of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.27 And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them (Moses 2:26-27).In the Book of Mormon, Nephi, Jacob, and Alma all refer to the premortal Savior as the Only Begotten Son of God. {2} For example, while Alma was speaking to Zeezrom and others, he explained,Now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people (Alma 12:22).He then taught his listeners the origins of the Nephite temple drama and assured them of the Father’s promise that “whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest (Alma 12:34).” Alma said,28 And after God had appointed that these things should come unto man, behold, then he saw that it was expedient that man should know concerning the things whereof he had appointed unto them;29 Therefore he sent angels to converse with them, who caused men to behold of his glory.30 And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works.31 Wherefore, he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good—32 Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God.33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest ( Alma 12:33-34).Then, almost immediately after reviewing the origin of the Nephite temple drama, Alma explained the origin of the orders of premortal priesthood. {3}5 Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son,……………………………….9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen (Alma13:1-9).Just as our beginnings are described withing the context of “the Only Begotten Son of God,” so also are our endings. Here are some excerpts from the vision that is Doctrine and Covenants section 76. While they are about those who inherit the celestial glory, they also tell us a great deal about who Christ is.12 By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God——13 Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning;……………………………….22 And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father——24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.……………………………….50 And again we bear record——for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just——51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given——52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.54 They are they who are the church of the Firstborn.55 They are they into whose hands the Father has given all things——56 They are they who are priests and kings, who have received of his fulness, and of his glory;57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.58 Wherefore, as it is written, they are gods, even the sons of God——59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.60 And they shall overcome all things.61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.62 These shall dwell in the presence of God and his Christ forever and ever.63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people.64 These are they who shall have part in the first resurrection.65 These are they who shall come forth in the resurrection of the just.66 These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all.67 These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn.68 These are they whose names are written in heaven, where God and Christ are the judge of all.69 These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.70 These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical (D&C 76: 12-13, 22-24,50-70).We cannot know how many of those concepts Nicodemus already understood before he talked with Jesus, but given what else Jesus told him, it is reasonable to suppose that most, if not all of these facets of the name “the Only Begotten Son of God,” were included in their conversation.————————-FOOTNOTES{1}The phrase “Only Begotten in the flesh” is a convenient modern explanation, but it is not found anywhere in the scriptures (except in the LDS Bible Dictionary). Still, it tells a truth that is important to tell.{2} 2 Nephi 25:12-13; Jacob 4:6, 11; Alma 5:35-53; 9:26; 12:33-34; 13:5. 9.{3} There is an analysis of priesthood “orders” in the essay called “John 1:1-4 — & Alma 13:1-20 — ‘in the beginning’ — ‘Orders’ of Premortal Priesthood.”<><><><><><><><><><><><><><><><>John 3:14-15 -- Jesus Explains that He is the Messiah (Nicodemus part 5) -- LeGrand Baker Author : lbaker14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:15 That whosoever believeth in him should not perish, but have eternal life.That story is told in the Old Testament, but its meaning is not given there. Jesus tells Nicodemus that it is symbolic of himself and of the saving powers of his Atonement. He is not just talking about mercy in this life, but also about eternal life through the resurrection.Here is the story as it is told in the Old Testament.5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. [the light bread was the manna which the Lord had provided for them to eat]6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived (Numbers 21:1-10).In the Book of Mormon, when Nephi was confronted by apostate judges he cited the testimonies of many prophets, saying that the Messiah to come was the Son of God. Among those prophets was Moses, about whom he said,13 But, behold, ye not only deny my words, but ye also deny all the words which have been spoken by our fathers, and also the words which were spoken by this man, Moses, who had such great power given unto him, yea, the words which he hath spoken concerning the coming of the Messiah.14 Yea, did he not bear record that the Son of God should come? And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come.15 And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal.16 And now behold, Moses did not only testify of these things, but also all the holy prophets, from his days even to the days of Abraham (Helaman 8:12 – 16).The Hebrew word, Messiah, is the same as the Greek word, Christ. They each mean “the Anointed One.” In ancient Israel, kings and priests were anointed to become such.About the time Lehi left Jerusalem, the Jews lost their king, and temple, and Melchizedek priesthood. The were never to become an independent nation again until the last century. The oppressed Jews then chose to understand that the Messiah to come would be a king who was a remarkable military leader. But, as Jesus explained to Nicodemus, his being the Messiah meant something quite different from that: “whosoever believeth in him should not perish, but have eternal life.”There was a time when the Jews had understood that, but that time had long since passed. The ancient Feast of Tabernacles temple drama told of the crucifixion of their Messiah, and of his ultimate triumph in bringing the gospel to the people who had died without it. The account was still in their Psalms, but in Jesus’s time there were probably few who knew what it meant. It is likely that the scholar Nicodemus was among those who did understand, and it is also llikely that he and Jesus talked about this psalm during their conversation.As part of ancient temple drama, the Jews had recited the 22nd Psalm which contains a vivid description of the Savior’s pain while he was on the cross.After his crucifixion, each of the authors of the gospels cited Psalm 22 as prophetic evidence that Jesus was the Messiah (Matthew 27:35,46; Mark 15:24, 34; Luke 23:34; John 19:24).Luke 23:34; John 19:24).The first two thirds of Psalm 22 are about Jesus on the cross. Its first lines were quoted by the Savior as he experienced the horror the psalm had prophesied:1 ?My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.3 But thou art holy, O thou that inhabitest the praises of Israel.4 Our fathers trusted in thee: they trusted, and thou didst deliver them.5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.6 But I am a worm, and no man; a reproach of men, and despised of the people.7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.10 I was cast upon thee from the womb: thou art my God from my mother’s belly.11 Be not far from me; for trouble is near; for there is none to help.12 Many bulls have compassed me: strong bulls of Bashan have beset me round. [gossips] {1}13 They gaped upon me with their mouths, as a ravening and a roaring lion.14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.17 I may tell all my bones: they look and stare upon me.18 They part my garments among them, and cast lots upon my vesture.19 But be not thou far from me, O LORD: O my strength, haste thee to help me.20 Deliver my soul from the sword; my darling from the power of the dog.21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.In the last third of the Psalm, we see the triumphant Messiah fulfilling his covenants in the midst of the congregation among the dead where “all the kindreds of the nations shall worship before thee,” as described in Joseph F. Smith’s vision of the redemption of the dead (D&C 138).22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.28 For the kingdom is the LORD’s: and he is the governor among the nations.29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.30 A seed shall serve him; it shall be accounted to the Lord for a generation.31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this (Psalms 22:1 – 31).John began this story by telling us that Jesus was very careful whom he talked to. It is a testimony of the character of Nicodemus that Jesus told him that he had the authority to perform the ancient temple rites, that he was a true prophet, that he was Jehovah, and now that he is the Messiah. That was not all, before this conversation is over, Jesus will tell Nicodemus everything.—————————FOOTNOTE{1} In the phrase “strong bulls of Bashan” the word “bulls” is in italics and was added by the translators, leaving room for us to wonder if “bulls” was the intended meaning. Jacobs’s reports that “cow of Bashan” was a derogatory term describing a gossip. Paul F. Jacobs, “‘Cows of Bashan’—A Note on the Interpretation of Amos 4:1,” Journal of Biblical Literature 104 (1985): 109-10.<><<><><><><><><><><><><><><><>John 3:13 -- Jesus Explains that He is the Premortal Jehovah (Nicodemus part 4) -- LeGrand Baker Author : lbakerIn John’s encoded account of Jesus’s conversation with Nicodemus, we have a very brief but accurate description of a sode experience.{1} Jesus said,13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (John 3:13).The Hebrew word for “council” is sode. It means the secret decisions of the council, so sode is frequently translated as “secret” in the Old Testament. For example, Amos says,7 Surely the Lord God will do nothing, but he revealeth his secret [sode] to his servants the prophets (Amos 3:7).A “sode experience” is when the prophet returns to the Council in Heaven where he relearns and re-accepts the assignments he originally received there before the earth was created. It is likely that Paul was remembering his own sode experience when he wrote,2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter (2 Corinthians 12:2-4).A complete description of a sode experience contains the following elements: The prophet is in a meeting and mentions that other members of the Council are also present. Heavenly Father sits upon his throne and presides. Jehovah conducts and makes the assignments. An ordinance is performed which gives the prophet the authority to speak the words of God. After that, the prophet returns to his own time and place in mortality to fulfill the assignment. A short, but very complete example is 1 Nephi 1:8-14 where Nephi tells about Lehi’s sode experience.8 And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne [presiding], surrounded with numberless concourses of angels [other members of the Council] in the attitude of singing and praising their God [they are in a meeting].9 And it came to pass that he saw One [Jehovah] descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day.10 And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament.11 And they came down and went forth upon the face of the earth; and the first [Jehovah] came and stood before my father, and gave unto him a book, and bade him that he should read [Then we read Lehi’s response to the assignment] (1 Nephi 1:8-11).The book Lehi reads contained his premortal assignment and his reading it represented an ordinance giving him the authority to teach the words of the book. (More about that below.)In the days of Solomon’s Temple, the measure of a true prophet was that he had had a sode experience, and therefore, he could, with authority, speak the words of God.Reports of sode experiences by the Israelite prophets are quite common in the Old Testament up until the time of the destruction of Solomon’s Temple. When that happened, the Jews not only lost their Temple, but also their king, and they never again performed the Feast of Tabernacles temple drama. Consequently, at the time Jesus spoke with Nicodemus, no Jew had claimed to have had a sode experience in the past 600 years.However, Jesus words to Nicodemus declared that he had a sode experience, had reaffirmed his premortal covenants in the Council and was, by definition, a true prophet. John tells us all that in one short sentence. Jesus said,13 And no man hath ascended up to heaven [returned to the Council to reaffirm his covenants], but he that came down from heaven [to teach the words of God], even the Son of man which is in heaven (John 3:13).Jesus tells Nicodemus that not only did he attend the Council, but that he conducted its affairs is Jehovah, “the Son of man which is in heaven.”In his writings, John keeps sacred things sacred. He tells the initiated just enough that they can know what this conversation was about—and leaves it to them to fill in the blanks. But to the reader who does not have “ears to hear,” John says almost nothing.That simple sentence, as John reports it, lets us know that Jesus told Nicodemus a great deal about his own premortal Self. Indeed, he may have told him almost everything.At the premortal Council in Heaven, the prophets (and probably also each of us) received and accepted assignments to be fulfilled in a specific time and place in mortality. For the ancient Israelites, their temple drama was a generic review of those assignments. During the drama they learned where they came from, how they came to be here, what they were to do while they were here, and how to go home again. For us, as we study that ancient drama, our patriarchal blessings, and what we are taught by the Holy Ghost about what is in the scriptures and what our prophets say, augments the generic drama to make it very personal.——————–The following are excerpts from the prophets’ descriptions of their sode experiences. I have chosen to quote the part about their receiving authority to speak God’s words. The ordinances are described differently, but as far as I can tell, they represent the same thing. Lehi read the words of a book. John ate a book. Isaiah had a “hot coal” placed on his lips to make his mouth clean. Ezekiel ate a scroll. The Lord touched Jeremiah’s mouth with his hand and said, “Behold, I have put my words in thy mouth.”About himself, John records,7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings (Revelation 10:7 – 11).Isaiah chapter 6 is widely recognized as the most complete account of a sode experience in the Old Testament. However, there are places that are difficult to understand. All of those difficulties are cleared up in the brass plates version that is found in 2 Nephi 16.1 In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.2 Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.3 And one cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory.4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.5 Then said I: Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts.6 Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar;7 And he laid it upon my mouth, and said: Lo, this has touched thy lips; and thine iniquity is taken away, and thy sin purged.8 Also I heard the voice of the Lord, saying: Whom shall I send, and who will go for us? Then I said: Here am I; send me.9 And he said: Go and tell this people—Hear ye indeed, but they understood not; and see ye indeed, but they perceived not.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes—lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and be healed.11 Then said I: Lord, how long? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate;12 And the Lord have removed men far away, for there shall be a great forsaking in the midst of the land.13 But yet there shall be a tenth, and they shall return, and shall be eaten, as a teil––tree, and as an oak whose substance is in them when they cast their leaves; so the holy seed shall be the substance thereof (2 Nephi 16:1-13. See Isaiah 6:1-13).In the first several chapters of Ezekiel he recalls his sode experience. This is the part where he received the authority to speak God’s words.1 Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.2 So I opened my mouth, and he caused me to eat that roll.3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them (Ezekiel 3:1 – 4).Jeremiah also takes several chapters to describe his sode experience. It begins with the Lord telling him,5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations (Jeremiah 1:5).Later, God gives him the authority to speak his words.7 But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.8 Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD.9 Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant (Jeremiah 1:7 – 10).It was also Jeremiah to whom the Lord explained that false prophets were those who had not had a sode experience and therefore did not have the authority to speak in God’s behalf.18 For who hath stood in the counsel [sode] of the Lord, and hath perceived and heard his word? who hath marked his word, and heard it?19 Behold, a whirlwind of the Lord is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.20 The anger of the Lord shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.22 But if they had stood in my counsel [sode], and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings (Jeremiah 23:18-22)————–FOOTNOTE{1} In Who Shall Ascend into the Hill of the Lord, Stephen and I discuss that prophet call in the chapter called “Sode Experience—Returning to the Council in Heaven.” In the first edition it is on pages 195-209. In the paperback edition (the one that is in PDF on this website under “published books) it is on pages 139-48.<><><><><><><><><><><><><><><><><><>John 3:8-12 -- The Breath of Life (Nicodemus, part 3) -- LeGrand Baker. Author : lbakerHugh Nibley once said that a translation is really a commentary. The next verse in the Savior’s conversation with Nicodemus is a perfect example of that. As it is translated, it makes no more sense than Nicodemus’s question about how a man can be born again. The translators of the King James Bible did the best they could (and what they did is truly beautiful), but they did not know the ancient Israelite temple code and clearly had no idea what was going on here. They believed Nicodemus was simply dumbfounded by the Savior’s answer, so they have Jesus saying something to him that reflects their attitude.8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit (John 3:8).I suspect almost every missionary of the LDS Church has explained to their new investigators the same thing that Jesus is explaining to Nicodemus. “The feeling you are experiencing is the Holy Ghost. If you will learn to listen to it, it will teach you wonderful things.” That is what the Savior is saying to Nicodemus.8 The wind [Strong # 4151] bloweth [Strong # 4154, to breathe, to blow] where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [Strong # 4151] (John 3:8).The word translated as “wind,” and the word translated as “Spirit” is the same Greek word (Strong # 4151). It means,A current of air, i.e. breath or a breeze;the spirit, i.e. the vital principal by which the body is animated;the rational spirit, the power by which the human being feels, thinks, decidesthe soul {1}That same Greek word is translated as “Holy Ghost” in 89 places in the New Testament. There is no good reason why “the Holy Ghost” would not be appropriate in our verse. In which case it might read, “The Holy Ghost bloweth where it listeth.”The Greek word translated as “blow” (Strong # 4154) might also have been translated as “breath.” In ancient texts we find the belief that giving breath is sycomorus with giving life. Hugh Nibley frequently stressed that throughout his book on the Egyptian endowment. In its first chapter he wrote,For the Egyptians, the giving of breath is endowment with life in the widest sense. {2}That idea is also found in the Bible where Elihu reminded Job,4 The Spirit of God hath made me, and the breath of the Almighty hath given me life (Job 33:4).The creation stories in the scriptures echo that same principle.7 And I, the Lord God, formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Moses 3:7 & Genesis 2:7)7 And the Gods formed man from the dust of the ground, and took his spirit (that is, the man’s spirit), and put it into him; and breathed into his nostrils the breath of life, and man became a living soul (Abraham 5:7).Perhaps a correct way of understanding what the Savior said to Nicodemus is this: “The Holy Ghost gives the breath of new life to whomever he will.” That would be a nice parallel with what follows, “so is every one that is born of the Spirit.”Nicodemus was a great scholar, but the Savior’s explanation was likely as foreign to him as that same explanation from our missionaries is foreign to their new investigators. Like them, it seems that Nicodemus was experiencing something he had never felt before, or at least that he had never identified, and Jesus is simply explaining what that feeling is. Nicodemus response is entirely in line with his amazement.9 Nicodemus answered and said unto him, How can these things be?10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? (John 3:9-10)Jesus is not making fun of Nicodemus (as many interpretations suggest), but is acknowledging that he is a renowned teacher. The word “master” here is the same Greek word as “teacher” in verse 2. {3}If Jesus were chiding, then his words mock Nicodemus’s scholarship. But that does not fit the rest of the situation. If Jesus were smiling (as I believe he was), then his words would have meant: “Lets look into the depth of your knowledge so I can show you the meaning of what you already know.”That is also consistent with the rest of the conversation, for where he then takes Nicodemus’s mind insists that both were happy.When John introduced this story to us he wrote,24 But Jesus did not commit himself unto them, because he knew all men,25 And needed not that any should testify of man: for he knew what was in man (John 2:24 – 25)Now, John is going to show us how Jesus unreservedly “committed” himself to Nicodemus. He opens his own soul to him. During this conversation we find the most comprehensive single statement (that I am aware of) in all the scriptures about who and what Jesus really is.However, before Jesus does that, knowing that Nicodemus’s first impulse will be to help others also understand, Jesus explains that it will not do any good to try to teach those who do not want to know. He tells the Jewish scholar that he must not share what he is about to learn. The principle is the same as was taught by Alma.9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell (Alma 12:9-11).Jesus says essentially the same thing to Nicodemus.11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? (John 3:11-12)In these two sentences, the words “you” and “ye” are plural. They are roughly equivalent to the Southern “y’all.” {4} Nicodemus was a Pharisee and a member of the Sanhedrin. When Jesus says “y’all believe not,” he is not talking about Nicodemus personally, but is warning him that most of the Pharisees and other Jewish leaders do not then, and will not ever, believe what he tells them.11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye [y’all] receive not our witness.12 If I have told you [y’all] earthly things, and ye [y’all] believe not, how shall ye [y’all] believe, if I tell you [y’all] of heavenly things? (John 3:11-12)In the Inspired Version of the Bible, Joseph Smith helps us understand that. To the beginning of the next verse he adds the words, “I tell you,” which I take to mean, “I am telling only you, and therefore you are not to tell those Pharisees because they will not believe.”What he then tells him must have been both amazing and wonderful to Nicodemus. I am convinced that the next lines would never have been spoken by Jesus to anyone whom he did not completely trust.(Continued)——————————-FOOTNOTES{1} This definition uses words from two different editions of Strong’s Exhaustive Concordance off the Bible.{2} Hugh Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment (Salt Lake City: Deseret Book Co., 1975), 8.{3} “The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher [ # 1320 – teacher] come from God: for no man can do these miracles that thou doest, except God be with him (John 3:1-2).” “Jesus answered and said unto h im, Art thou a master [ # 1320 teacher] of Israel, and knowest not these things? (John 3:9-10).”{4} Strong’s # 5213 “ irregular dative case of # 5210; to (with or by) you:—ye, you, your(-selves).”Strong’s # 5210 – “irregular plural of # 4771; you (as subjective of verb):—ye (yourselves), you.”<><><><><><><><><><><><><><><><>John 3:3-7 -- “Born Again” as Ancient Israelite Coronation Rites (Nicodemus, part 2) -- LeGrand Baker. Author : lbaker(This will make much more sense if you first read part one.)John’s report of the conversation between Jesus and Nicodemus is very succinct and deeply encoded. The code is the ancient Israelite temple drama, so anyone who knows the drama also knows the code. It is to be understood only by those who “have ears to hear.”The conversation is already in full swing before we become privy to what is being said. Jesus is answering a question, but the question is not given in the text.3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God (John 3:3).When this answer is placed within the context of the bits of the conversation that follow, Jesus’s response is arguably a reference to the adoption/kinship rites that were performed near the conclusion of the Feast of Tabernacles temple drama during the time of Solomon’s Temple.In this drama the king was the chief actor, and his words and actions represented those of every man in the congregation. The multiple parts of the coronation rites are identified in Isaiah 61:3.The rites begin with a ceremonial washing, where the king was made clean in preparation for his coronation. Then he went into the temple where he was clothed in royal priesthood robes, anointed, crowned, and given a new king-name. {1}When one made a new covenant there was always a new name associated with it. The new name was a new identity. These rites were a rebirth in that when the king was anointed he became a legitimate son and heir of Jehovah.At the time the anointing was performed the king announced his new relationship with God.7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee (Psalms 2:7).The anointing was a dual ordinance. “Thou art my son” is the pronouncement of the new royal king-name. “This day have I begotten thee” is a declaration of the formal adoption of the king by Jehovah. {2}Jehovah is the eternal King of Israel, and now because of this adoption, the earthly king is his legitimate son. He can take his place on the Lord’s throne in the Temple and not be a usurper. {3}We see something like that at Jesus’s baptism, and coronation on the Mount of Transfiguration. His Father’s words, “This is my beloved Son,” confirmed Jesus’s royal birth and his Kingship (2 Peter 1:16-18).When Jesus spoke to Nicodemus, those coronation rites had not been performed in a Jewish temple for more than 600 years—not since Solomon’s Temple was destroyed by the Babylonians, and the last Jewish king sat upon its throne. If Jesus had just told Nicodemus that he had the authority to perform those rites again, then Nicodemus’s next question reflects his amazement and his challenge. He asks for clarification, and does it in a silly, somewhat condescending way that is still typical of some scholars. His intent is to see if Jesus really knows what he is talking about.4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? (John 3:4)Jesus’s response shows that he respected both the questioner and the question. His answer (as John gives it to us) addresses Nicodemus’ concerns precisely, and in terms Nicodemus, the scholar/teacher of Israel, would have understood.5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John 3:5-6).There are two ways of our understanding these verses. One, which we use all the time in missionary work, is about baptism and the gift of the Holy Ghost.The other way is that they are references to the washing and anointing that were part of the ancient coronation rites. In that case, “to be born of the Spirit” was a reference to the belief that at the time of one’s anointing one received an abundant gift of the Spirit of the Lord. There is an important example of this in the Old Testament.When David was only a boy, “Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward” (1 Samuel 16:13). Aubrey Johnson referred to that story, and called the experience an “endowment of the Spirit” whereby the king received extraordinary religious authority, as well as wisdom in government and military matters. Sigmund Mowinckel understood that the “Ideas about the fruits of this endowment with the spirit are, naturally, strongly influenced by older biblical conceptions of the gifts of the spirit in the Messiah.” {4}That same principle is taught in the New Testament where Peter said,37 That word, I say, ye know, which was published throughout all Jud? a, and began from Galilee, after the ism which John preached;38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:37-38).We do not have complete accounts of the anointing of all of the kings of Israel, but we do of David’s. He was first anointed to become king and later anointed king. Perhaps that is reflected in the difference in Jesus’s statements, “he cannot see the kingdom of God,” and “he cannot enter into the kingdom of God.”Even though those ceremonies were no longer performed after Solomon’s Temple was destroyed, there is sufficient evidence in the New Testament to know that the memory of those rites was not entirely lost by the Jews. After the Savior established his church, the Saints in New Testament times understood that a similar adoption ceremony was necessary to make one a son and heir of God. Thus, Paul wrote,5 [The Father] Having predestinated [foreordained] us unto the adoption of children by Jesus Christ to himself [the Father], according to the good pleasure of his [the Father’s] will,6 To the praise of the glory of his [the Father’s] grace, wherein he [the Father] hath made us accepted in the beloved. (Ephesians 1:5-6)If this sonship and adoption is what Christ meant when he told Nicodemus that he must be born again, and if Nicodemus understood that, it is little wonder that this learned Jew was amazed. The Savior said,7 Marvel not that I said unto thee, Ye must be born again [from above] (John 3:7).In the next verses we learn that part of Nicodemus’s amazement had to do with what he was feeling as well as what he was thinking. The Savior also explained that to him.(To be continued)————————FOOTNOTES{1} “Act 2, Scene 9: The Coronation Ceremony in Isaiah 61,” Who Shall Ascend into the Hill of the Lord, first edition 461-99, second (paperback) edition 366-73.{2} For a more complete discussion of the anointing and Psalm 2 see “Psalm 2, The Ancient Israelite Royal King-name,” Who Shall Ascend into the Hill of the Lord, first edition 499-517, second (paperback) edition 360-73.{3} Who Shall Ascend into the Hill of the Lord, first edition 517-605, second (paperback) edition 373-431.{4} Quoted from Who Shall Ascend into the Hill of the Lord, first edition 353-54, second (paperback) edition 254-55.<><><><><><><><><><><><><><><><>John 2:23-25 & 3:1-4 -- The Savior and Nicodemus becoming friends (part 1) -- LeGrand Baker Author : lbakerI read the conversation between the Savior and Nicodemus as a very intimate, deeply encoded, intensely personal account of how Jesus and Nicodemus became close friends. {1}John treats this conversation as sacred. For that reason he gives us just barely enough information that we can follow what was being said, but not enough that people who do not know the plan of salvation will be able to plumb its depths. He does that frequently in his writing, usually with the marker, “he who has ears let him hear.” The code he uses is the language of the ancient temple drama. {2}Because Who Shall Ascend into the Hill of the Lord is about the Israelite temple drama, in some ways the book can be read as a key to the ancient temple code. So I am using the ideas in the book to decode the story of Nicodemus. In other words, I am using my opinions to support my opinions, and I leave it to you to decide if that has value.Of the gospels, only John tells us about Nicodemus. After the account of his first meeting Jesus, John mentions him twice more. The first of those shows that Nicodemus was a man of considerable influence. John tells us that he was “a man of the Pharisees, named Nicodemus, a ruler of the Jews.” That is, he was a member of the Sanhedrin, the Jewish senate. This story is about a meeting of the Sanhedrin in which Nicodemus used his knowledge of the law to deflate an attack on Jesus and his followers. He reminded the Jewish leaders that their law said they could not condemn Jesus on hearsay evidence, and they had not heard for themselves what he taught.32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him…………45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?46 The officers answered, Never man spake like this man.47 Then answered them the Pharisees, Are ye also deceived?48 Have any of the rulers or of the Pharisees believed on him?49 But this people who knoweth not the law are cursed.50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)51 Doth our law judge any man, before it hear him, and know what he doeth?52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.53 And every man went unto his own house (John 7:32-53).The second shows that Nicodemus was a man of great wealth, and perhaps even greater courage. Pilate was a scoundrel of the first order. He fleeced the people to fill his own pockets. The Jews hated him and eventually got him deposed. Now consider the situation. One does not just go visit the Roman procurator and ask for a favor. To get to Pilate they would have to bribe the under secretary, bribe the secretary, and be prepared to give a huge bribe to Pilate.The story does not say Nicodemus was there to talk to Pilate, but it does say that at the burial he “brought a mixture of myrrh and aloes, about an hundred pound weight.” That was a lot, and very expensive.38 And after this Joseph of Arimath? a, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.42 There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand (John 19:38-42).Tensions were very high. The Jews knew of the prophecy that Jesus would rise from the dead and wanted to control what happened to his body. It is likely that Joseph of Arimath? a and Nicodemus both put their lives on the line to approach Pilate, remove Jesus’s body from the cross, and put it in the tomb. Matthew describes that tension.62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch (Matthew 27:62-66).Nicodemus’s actions were not those of a “secret” follower, but those of a man who knew who he was, and what he believed, and who was not ashamed to support his friend.—————The following story is one of my favorites in the New Testament because it lets us watch as Jesus and Nicodemus become friends.John lays the background of the story by contrasting the way Jesus responded to people who came to see him only out of curiosity, as opposed to the way Jesus responded to Nicodemus. About the curiosity seekers John says,23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.24 But Jesus did not commit himself unto them, because he knew all men,25 And needed not that any should testify of man: for he knew what was in man (John 2:23-25).John says that Jesus’s attitude was that he was willing to let the people see what they wished to see. If being entertained by miracles was all they were interested in, then that was all they would see. He would not let them know who he was, or by what authority he did those miracles.John says Jesus knew in advance how they would respond to him because he knew who they were. He could read their souls, so he “needed not that any should testify of man”That is the key to this whole story. The footnote in our Bible says that “commit” might have been translated “entrust.” The Greek word for entrust is a form of pistis, so the idea of covenant is at least implicitly part of what John is trying to tell us. President David O. McKay explained why it was impossible for those people to hide from the Savior who they really were.Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Savior was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us (President David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, 373).With that assurance that the Savior never revealed himself except to those whom he knew he could trust, John tells the story of Nicodemus.He came “by night.” Most scholars assume that he was afraid of being seen, but he does not show that fear in anything else we know about him. I think it much more likely that it was because he knew he would be able to speak to Jesus privately, after the curiosity seekers had all gone home and gone to bed.1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him (John 3:1-2).Nicodemus appears to have introduced himself to Jesus by saying the very thing that would have disqualified him from receiving Jesus testimony. “…for no man can do these miracles that thou doest…” But Jesus knew his heart, so the words were not the things by which he was judged.After that introduction, John writes, “Jesus answered and said unto him.” Something is missing there. John does not give us the question that evoked that answer, nor, indeed, does he tell us much of what was said thereafter. That leaves us to ask, why did John give us only snippets of the conversation? I’m convinced John carefully gives us just enough of the conversation that we can know what ideas were discussed—but only just enough that we cannot know if we do not already know. To do that, John wrote in the code of the ancient Israelite temple drama.So the first thing we hear Jesus saying is answering a question that is unspoken in our text.3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God (John 3:3).Often, in the scriptures, we have questions without answers, but here we have an answer without a question. The way we almost always read that scripture is that one must be baptized and receive the Gift of the Holy Ghost to see the kingdom of God. Since those principles are absolutely true (and as Nephi suggests, we should “liken all scriptures unto us” – 1 Nephi 19:23), using the scripture that way is perfectly valid and perfectly correct.Several years ago a missionary from France was serving in the Provo Utah Mission. (His first name is Matthew, but since I have not asked him if I can tell this story, I am not going to tell you his last name.) He is a very dear friend. He let one of his investigators read something I had written and the investigator called and invited me to come to his baptism. I sat in the audience beside Matthew during the service. Matthew gave an excellent talk about the importance of baptism and of listening to the prompting of the Holy Ghost, and he used John 3:3 as his text. He returned to his seat, smiled at me and asked, “How did I do?” “Wonderful!” I replied. We each knew that there is another way to understand what the Savior said to Nicodemus. And we each knew that the way Matthew had used that scripture was exactly the way he should have used it.The distinguished scholar, Frederick H. Borsch saw that there was something left out, and explained, at least part, what Jesus really said:Of much more interest to us is the water imagery of the Gospel along with some of its associations. Let us look first at Jesus’ meeting with Nicodemus in John 3:1ff. and the discussion there about entering the Kingdom of God. Here one of the key words is [words written in Greek]. This adverb has two primary meanings, ‘from above’ and ‘anew’, but the former has predominance. This is true in the New Testament as well as in other literature, and, more importantly, in John, where, outside this passage, ‘from above’ is the meaning. The whole force of the culmination of this passage (3:13) along with the use of the word in 3:31 strongly suggest that ‘being born from above: is the primary sense intended in 3:3, 7. Yet it is probably just as obvious that Nicodemus, understands it as ‘anew’ when he asks Jesus, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Almost surely, then, we are dealing with Johannine irony. Not only does Nicodemus misunderstand [words written in Greek], but he fails to understand the mode of the birth which Jesus is describing. (Frederick Houk Borsch, The Son of Man in Myth and History (London, SCM Press, 1967, 270)That is as far as Borsch could go. He recognizes that there is much more to the conversation than John reported, but like many scholars, he does not know the ancient temple, therefore, cannot know the temple code, and therefore, is left to assume that Nicodemus (like himself) does not understand what Jesus is talking about.Nicodemus was a scholar. Jesus reminded him of what he already knew when he asked, “Art thou a master [teacher] of Israel, and knowest not these things?” While surprised at what Jesus was saying, he surely would have understood what Jesus said. Still, the sacred drama of Solomon’s temple with its coronation rites had not been performed for 600 years—not since the Temple was destroyed by the Babylonians. Nicodemus’s next question reflects his amazement that the Savior would suggest those ordinances might be performed again. So he asks for clarification, and does it in a silly way (typical of some scholars). His intent seems to be to challenge Jesus to see if he really knew what he is talking about.4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? (John 3:4)There are two ways to read that. The usual way is to assume that Nicodemus did not know and thought that Jesus had just said something stupid. The second way – the way I think is a necessary introduction to the rest of the story – is that Nicodemus did understand and wanted to know if Jesus was really saying what he thought he was saying. His question implies the larger questions: what, how, and why. The Savior, who understood Nicodemus’s motives, answered all those questions.END OF PART ONE———————-FOOTNOTES{1} Most scholars read the story of Nicodemus as Jesus’s chiding an unbelieving Jew. Here is a typical example:[Nicodemus’s name] appears in the Bible only as the name of a member of the Jewish Sanhedrin who came at night to talk with Jesus (John 3:1 ff). He was not only a “ruler of the Jews,” but a teacher as well (vs. 2). In fact, the presence of the definite article in the Greek text of John’s Gospel-” the teacher” – points to his pre-eminence as a teacher, and therefore as one who should have known the truth about God and his people. But the course of his conversation with Jesus shows that he did not understand the basic truths about the kingdom of God. Nicodemus was a Pharisee, and as such should have had interest in and knowledge about the coming of the kingdom, but Jesus’ answers to his questions are more provocative than explanatory, and make him appear as a symbol of Israel’s spiritual blindness. [The rest of the article continues to assert that John used Nicodemus as an example of the unbelieving Jews.] (Interpreter’’s Dictionary of the Bible, 4 vols. plus a Supplementary Volume. Nashville: Abingdon, 1962, 3:547).{2} Much of the New Testament is written in a temple code, and its authors tell us so over and over again. The phrase the Savior uses is “He that hath ears to hear, let him hear.” (Matthew 11:15, 13:9-17; Mark 4:9; Mark 7:16; Luke 8:8; Luke 14:35.) The gospel of John does not use that phrase, but it quotes the Savior as saying: “they that hear shall live (John 5:25-31)”; “He that is of God heareth God’s words (John 8:47)”; and “My sheep hear my voice, and I know them, and they follow me (John 10:27).” However, in his letters to the churches in Revelation chapters 2 and 3, John uses a variant of the Savior’s phrase many times. In the surface text, those chapters are seven unrelated letters to seven churches. But in the encoded sub-text they are a colophon in which John identifies himself as one who really knows. If we read only the first half of each of John’s letters, he walks us through an encoded version of the New Testament temple drama. If we read only the second half of each, he tells us why it is important. He alerts us to what he is doing by repeating over and over again, “He that hath an ear, let him hear what the Spirit saith to the churches.”<><><><><><><><><><><><><><><><><>John 1:29-37 & Moses 7:47 -- ‘The Lamb is Slain from the Foundation of the World’ -- LeGrand Baker Author : lbakerSometimes the scriptures ask more questions than they answer. Enoch’s testimony of the Savior is one of those.47 And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me (Moses 7:47).John’s discussion of the war in heaven poses the same questions:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,8 And prevailed not; neither was their place found any more in heaven.9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time (Revelation 12:7-12).Do they simply mean that the Savior was chosen “from the foundation of the world”? Or do they mean that the burden of his Atonement predated the Savior’s birth? The answers are not given, so the questions remain. However, the name-title “the Lamb of God” may supply part of the answer, for it not only denotes a sacrifical lamb, but also a quality of soul that will accept, but never inflict pain.The title, “Lamb of God” is unique to John the Beloved in the New Testament. John uses it in recounting Jesus’s baptism, and again in his book of Revelation. The name-title is not found anywhere else in the Bible. However, it is frequently found in the Book of Mormon.The story of Jesus’s baptism by John the Baptist is told differently in the King James Bible and the Inspired Version. Some words are changed, as is the verse order. The Inspired Version reads:29 The next day John seeth Jesus coming unto him, and said; Behold the Lamb of God, who taketh away the sin of the world!30 And John bare record of him unto the people, saying, This is he of whom I said; After me cometh a man who is preferred before me; for he was before me, and I knew him, and that he should be made manifest to Israel; therefore am I come baptizing with water.31 And John bare record, saying; When he was baptized of me, I saw the Spirit descending from heaven like a dove, and it abode upon him.32 And I knew him; for he who sent me to baptize with water, the same said unto me; Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he who baptizeth with the Holy Ghost.33 And I saw, and bare record that this is the Son of God.34 These things were done in Bethabara, beyond Jordan, where John was baptizing.35 Again, the next day after, John stood, and two of his disciples,36 And looking upon Jesus as he walked, he said; Behold the Lamb of God!37 And the two disciples heard him speak, and they followed Jesus (JST John 1:29-37.In the Law of Moses, a young lamb that was less than a year old and without blemish, was offered as a sin offering. It was purported to cleanse the sinner, but as Paul and Peter insisted, those offerings that were repeated frequently in this world, were not effectual in the eternities. Paul wrote,1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.3 But in those sacrifices there is a remembrance again made of sins every year.4 For it is not possible that the blood of bulls and of goats should take away sins.5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:6 In burnt offerings and sacrifices for sin thou hast had no pleasure. [He is referencing Psalm 51:16-17 and 34:18 which say that the sacrifices God will accept are a broken heart and contrite spirit.]7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;13 From henceforth expecting till his enemies be made his footstool.14 For by one offering he hath perfected for ever them that are sanctified (Hebrews 10:1-39).Peter also explained the Savior’s Atonement in terms of the sin offering of the Law of Moses.18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;19 But with the precious blood of Christ, as of a lamb without blemish and without spot:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you (1 Peter 1: 18-25)Much of the symbolism of the lamb without blemish is lost to people in our modern culture. To city folk the concept of “lamb” is different from the understanding of those of us who grew up on a farm. A little lamb, less than a year old, is innocent and perfectly vulnerable. It is not capable of doing harm to anyone, but is always subject to being harmed by others.In contrast, as soon as baby kittens are old enough to have their eyes open they hiss and scratch at any stranger who gets too close. Puppies romp and explore anything they can get their nose into. Calves and colts are up and running soon after they are born. I don’t know about baby goats. We never had any on our farm and neither did our neighbors.To the agrarian people of the Old Testament, a little lamb was almost like an innocent human child. Lambs are naturally open and trusting, and very nice to cuddle. Then they grow up to be sheep who remain vulnerable and trust their shepherd.Isaiah’s prophetic description of the Savior reflects that same image of innocence and vulnerability.1 Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed?2 For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him.3 He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not.4 Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.5 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.6 All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all.7 He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb so he opened not his mouth.8 He was taken from prison and from judgment; and who shall declare his generation? For he was cut off out of the land of the living; for the transgressions of my people was he stricken.9 And he made his grave with the wicked, and with the rich in his death; because he had done no evil, neither was any deceit in his mouth.10 Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.11 He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bore the sins of many, and made intercession for the transgressors (Mosiah 14:1-12 & Isaiah 53).In Who Shall Ascend into the Hill of the Lord, we suggested that the origin of sin was when one sought to use other people for one’s own advantage. Using that definition, it is easy to understand how the Savior was innocent from the beginning, having never sinned in the whole of his eternal existence.When Nephi wrote his vision of the Savior’s life he described him as the “Lamb of God.” The following are only scattered snippits from Nephi’s account of his vision. The purpose of those short quotes is to show that in Nephi’s mind Jesus retained the qualities of a guileless lamb throughout his mortal life. Nephi first uses the name-title “Lamb of God” when he quotes his father Lehi:7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord.…………….10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world (1 Nephi 10:7,10).Nephi then tells of his own vision. Throughout the telling he only refers to the Savior as “the Lamb” or “the Lamb of God,” emphasizing his innocense and, therefore, his personal vulnerability.21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.…………….27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove.…………….31 And he spake unto me again, saying: Look! And I looked, and I beheld the Lamb of God going forth among the children of men. And I beheld multitudes of people who were sick, and who were afflicted with all manner of diseases, and with devils and unclean spirits; and the angel spake and showed all these things unto me. And they were healed by the power of the Lamb of God; and the devils and the unclean spirits were cast out.32 And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.33 And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world.…………….6 And I saw the heavens open, and the Lamb of God descending out of heaven; and he came down and showed himself unto them.…………….10 And these twelve ministers whom thou beholdest shall judge thy seed. And, behold, they are righteous forever; for because of their faith in the Lamb of God their garments are made white in his blood.11 And the angel said unto me: Look! And I looked, and beheld three generations pass away in righteousness; and their garments were white even like unto the Lamb of God. And the angel said unto me: These are made white in the blood of the Lamb, because of their faith in him.…………….18 And the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men. And a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record, from the beginning of the world until this time, and from this time henceforth and forever (1 Nephi 11:21-12:18).At the end of the vision Nephi was instructed:24 And behold, the things which this apostle of the Lamb shall write are many things which thou hast seen; and behold, the remainder shalt thou see.25 But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them.26 And also others who have been, to them hath he shown all things, and they have written them; and they are sealed up to come forth in their purity, according to the truth which is in the Lamb, in the own due time of the Lord, unto the house of Israel.27 And I, Nephi, heard and bear record, that the name of the apostle of the Lamb was John, according to the word of the angel (1 Nephi 14:24-27).In summary, Nephi has told us that John the Baptist testified that Jesus is “the Lamb of God.” Thereafter, as Nephi describes some of the events of the Savior’s life, he never calls him Jesus. He only refers to him as “the Lamb” or “the Lamb of God.” It is not until near the end of 2 Nephi that he tells us,19 For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God (2 Nephi 25:19).The scriptures give us two different, but not incongruent, word portraits of Jesus. The prophets Enoch, Isaiah, and Nephi portray his character as being like an innocent lamb. The gospels show us a personality that is compassionate and loving, but still forthright, powerful, and undaunted. Since his youth, Jesus was determined to fulfill the covenants he made with his Father and with us. Those covenants culminated in his ultimate exercise of integrity and power in Gethsemane, on the cross, and his resurrection.His charge to his apostles (and implicitly to all of us) was a reflection of his own perfected character.16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;……………..28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (Matthew 10:16-17, 28).<><><><><><><><><><><><><><><><>John 1:29-51 -- Calling of the Twelve Apostles -- LeGrand Baker Author : lbakerJohn’s gospel is written after the same pattern as the plan of salvation, which was also the sequence of events portrayed in the ancient Israelite temple drama. The gospel begins by showing that Jesus is Jehovah, the Creator God who came to this mortal world to keep his premortal covenants. As it describes the events of his mortal life, it is study in contrasts between Jesus’s friends and his enemies—their response to him, and his response to them. Then it tells of his resurrection and ultimate triumph over death and hell. John concludes,31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (John 20:31).John dedicated much of his gospel to portraying the Savior’s kindness and compassion. Not only did John identify himself as “the disciple whom Jesus loved,” but he also showed Jesus’s complete devotion to his apostles and to his other friends. People he loved were the most important part of Jesus’s life, just as they are the most important part of ours.The ending of the first chapter of John is about how he established friendships with some of the people who would be most important to him in this life. John treats these friendships with great reverence, telling us what we need to know while only suggesting the sacred subtexts.John’s gospel gives us the most information about how the Savior met his apostles. However, it is Luke that tells us that Jesus spent “all night” discussing their selection with his Father, before the apostles were actually called.12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,15 Matthew and Thomas, James the son of Alph?us, and Simon called Zelotes,16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. (Luke 6:12-16) {1}It was John the Baptist who first told the future apostles that Jesus was “the Lamb of God.”29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.34 And I saw, and bare record that this is the Son of God.35 Again the next day after John stood, and two of his disciples;36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!37 And the two disciples heard him speak, and they followed Jesus.Scholars have long since assumed that the unnamed disciple mentioned here is John. That is easy to deduce because John never calls himself by name in his own gospel. He identifies himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7, 20), and that “other disciple” (John 20:2–8, and probably here also).38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter ‘s brother.41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me ( John 1:29-43).Matthew and Luke tell the story differently, but their account of Peter, Andrew, James, and John just walking away from their businesses to follow Jesus only make sense in light of the background to their prior commitments as John tells it. They report,18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.19 And he saith unto them, Follow me, and I will make you fishers of men.20 And they straightway left their nets, and followed him.21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.22 And they immediately left the ship and their father, and followed him (Matthew 4:18-22).1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.3 And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.6 And when they had this done, they inclosed a great multitude of fishes: and their net brake.7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.8 When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken:10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.11 And when they had brought their ships to land, they forsook all, and followed him (Luke 5:1-11).{2}The next friend John tells us about is Nathanael. {3} This is one of those wonderful stories where John leaves out the most sacred parts, but gives his initiated readers just enough information that they can fill in some of the blanks. (John does the same thing in chapter 3 where he tells about the Savior’s conversation with Nicodemus.)44 Now Philip was of Bethsaida, the city of Andrew and Peter.45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man ( John 1:44-51).If there is a subtextual story in this conversation between the Savior and Nathanael. A key to that subtext is probably found in the first meeting of David Whitmer and the Prophet Joseph. At Joseph’s request, Oliver Cowdery had written to his friend David and asked if he and Joseph could come and live with the Whitmers while they continued to translate the Book of Mormon. The family agreed but David was delayed (only slightly) by tasks that had to be finished on the farm before his father could spare the horses and wagon to go fetch Joseph and Oliver. {4}When David left home, Joseph knew he was coming and told Oliver about David’s progress. Here is the account in David’s own words.When I arrived at Harmony, Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had informed him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped the next , etc., and that I would be there that day before dinner, and this was why they had come out to meet me; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished. {5}Like Nathanael, David was surprised at this reception and even more surprised to learn that Joseph had known just when he would arrive. But when Oliver told him how Joseph had described his journey and how he read the sign at the tavern (something that only David would have known), David became convinced that Joseph was a prophet and was more eager than ever to help.It seems likely to me that there must be a somewhat similar, untold and very sacred event that happened while Nathanael was sitting under the fig tree. The memory of that event caused him to testify “ Rabbi, thou art the Son of God; thou art the King of Israel.”——————————FOOTNOTES{1} There are two other lists of the Apostles. However, none of them are exactly the same, Matthew 10:1-6 and Mark 3:13-20){2} Matthew tells about his own call in similar terms.9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? (Matthew 9:9-11).Mark and Luke repeat the same story (Mark 2:14-15, Luke 5:27-32), but Matthew is not mentioned by John.{3} The LDS Bible Dictionary identifies Nathanael as Bartholomew in the lists of the apostles.Nathanael. God has given. His friendship with Philip and call to be a disciple are found in John 1:45–51; see also 21:2, where we learn that he belonged to Cana in Galilee. He is generally identified with Bartholomew, on the ground that Nathanael is always mentioned along with apostles, as though of apostolic rank, and that whereas the Synoptists (Matt. 10:3; Mark 3:18; Luke 6:14) mention Bartholomew (associating him with Philip) and never Nathanael, John mentions Nathanael and never Bartholomew. (Bible Dictionary | Nathanael:Entry){4} For background of the story see my Joseph and Moroni, pages 75-88.{5}Andrew Jenson, L. D. S. Biographical Encyclopedia, 4 vols. (Salt Lake City: Andrew Jenson Historical Company, 1901), 1:267.<><><><><><><><><><><><><><><><>John 1:1-34, 5:35 -- John the Baptist, ‘a burning and a shining light’ -- LeGrand Baker Author : lbakerJohn the Baptist is a prophet we hardly know. One reason we do not know him is we do not recognize the magnificence of his language. A reason for that is that his testimony begins the gospel of John the Beloved, and therefore the words are not usually credited to John the Baptist. But we can know they are the Baptist’s words because we are told so in John 1:14-15 and D&C 93:15-17.Another reason we do not know John is because of an (accidental or deliberate) double error in the Gospel of John. It reads,29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.34 And I saw, and bare record that this is the Son of God (John 1:29-34, Italics added).The notion that John did not know who Jesus was is absurd. The boys were cousins. They were the same age. Boys talk and share secrets with each other—and these boys had wonderful secrets to share. Fortunately, the Prophet Joseph cleared up the question in the Inspired Version of the Bible.29. The next day John seeth Jesus coming unto him, and said; Behold the Lamb of God, who taketh away the sin of the world!30. And John bare record of him unto the people, saying, This is he of whom I said; After me cometh a man who is preferred before me; for he was before me, and I knew him, and that he should be made manifest to Israel; therefore am I come baptizing with water.31. And John bare record, saying; When he was baptized of me, I saw the Spirit descending from heaven like a dove, and it abode upon him.32. And I knew him; for he who sent me to baptize with water, the same said unto me; Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he who baptizeth with the Holy Ghost.33. And I saw, and bare record that this is the Son of God.34. These things were done in Bethabara, beyond Jordan, where John was baptizing (JST John:29-34. Bold added).The synoptic gospels tell us very little about John the Baptist. Each quote his testimony of the baptism of Jesus, and they also tell about his conflict with the Pharisees and Sadducees, and with Herod who consented to his murder.The intent of those gospels is to establish John’s credibility as a forerunner of the Savior, and then to use that credibility to help establish the Savior’s. They tell us that John was a powerful teacher, and that he was very effective in laying the groundwork for the Savior’s mission. Matthew is the best example.1 In those days came John the Baptist, preaching in the wilderness of Jud?a,2 And saying, Repent ye: for the kingdom of heaven is at hand.3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.4 And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.5 Then went out to him Jerusalem, and all Jud?a, and all the region round about Jordan,6 And were baptized of him in Jordan, confessing their sins.7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?8 Bring forth therefore fruits meet for repentance:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased (Matthew 3:1-17).Matthew and Luke also tell us about Jesus’s testimony of John’s mission.9 … A prophet? yea, I say unto you, and more than a prophet.10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:….14 And if ye will receive it, this is Elias, which was for to come.15 He that hath ears to hear, let him hear (Matthew 11:9-15. See Matthew 17:10-13 and Luke 7:19-30)John tells us that the Savior described his cousin John as “a burning and a shining light”33 Ye sent unto John, and he bare witness unto the truth.34 But I receive not testimony from man: but these things I say, that ye might be saved.35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. (John 5:31-47)The gospels were written at a time when there was still memory of John’s teachings, and the gospel writers frequently referred to them, but they gave us few examples. The best exception is the gospel of John who devotes his first chapter, not in telling us about John’s testimony, but in actually quoting it so we can know it for ourselves. From the synoptic gospels we learn that John the Baptist’s power was in his testimony, and from the gospel of John we learn that the power of his testimony was imbedded in the magnificence of this words.John the Baptist’s testimony is recorded twice. Once in the gospel of John and again in Doctrine and Covenants section 93. I am quoting each in full because not only are they a window into John’s insights, but also because they are our very best source for understanding the power and grandeur of the premortal Christ.1 I the beginning was the Word, and the Word was with God, and the Word was God.2 The same was in the beginning with God.3 All things were made by him; and without him was not any thing made that was made.4 In him was life; and the life was the light of men.5 And the light shineth in darkness; and the darkness comprehended it not.6 There was a man sent from God, whose name was John.7 The same came for a witness, to bear witness of the Light, that all men through him might believe.8 He was not that Light, but was sent to bear witness of that Light.9 That was the true Light, which lighteth every man that cometh into the world.10 He was in the world, and the world was made by him, and the world knew him not.11 He came unto his own, and his own received him not.12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.16 And of his fulness have all we received, and grace for grace.17 For the law was given by Moses, but grace and truth came by Jesus Christ.18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?20 And he confessed, and denied not; but confessed, I am not the Christ.21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.24 And they which were sent were of the Pharisees.25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.28 These things were done in Bethabara beyond Jordan, where John was baptizing.29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.34 And I saw, and bare record that this is the Son of God (John 1:1-34)In the revelation that is Section 93, the Savior himself gives the introduction to John’s words.1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am;2 And that I am the true light that lighteth every man that cometh into the world;3 And that I am in the Father, and the Father in me, and the Father and I are one——4 The Father because he gave me of his fulness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men.5 I was in the world and received of my Father, and the works of him were plainly manifest.6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was;8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him.11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us.12 And I, John, saw that he received not of the fulness at the first, but received grace for grace;13 And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;14 And thus he was called the Son of God, because he received not of the fulness at the first.15 And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son.16 And I, John, bear record that he received a fulness of the glory of the Father;17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him.18 And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John.19 I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.20 For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace (D&C 93:1-39)<><><><><><><><><><><><><><><>John 1:22-23 & Isaiah 40 -- The premortal call of John the Baptist -- LeGrand Baker Author : lbakerWhen he was confronted by the Jewish priests and Levites demanding that he account for himself, John responded by quoting the prophecy of Isaiah.22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias (John 1:22-23).Isaiah’s testimony of John’s mission:Beginning with chapter 40, and continuing to the end of his writings, Isaiah quoted and paraphrased many of the psalms to give us a wonderful commentary on the ancient Israelite Feast of Tabernacles temple drama. Chapter 40 opens with a scene from the Council in Heaven.1 Comfort ye, comfort ye my people, saith your God.“Ye” is plural; “God” is Elohim, so the setting appears to be the Father speaking to the members of the Council.2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins (Isaiah 40:1-2).To “comfort” means to empower. In Isaiah 61 that is done by administering the rites of the coronation ceremony. Also in that chapter, “double” is a reference to the birthright blessings of Abraham. “Of the Lord’s hand” and phrases very like that are also frequently references to the ancient Israelite temple drama. {1}After that short summation of the activities of the Council, Isaiah immediately tells about the assignment John the Baptist received there.3 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God.4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:5 And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:7 The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass.8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever (Isaiah 40:3-8).The focal point of the ancient Israelite temple drama was a foreshadowing of the Savior’s life, his Atonement, death, and resurrection. If, as is very likely, one of the psalms is about John and is echoed in Isaiah’s prophecy, then that is Psalm 103. It celebrates the goodness and mercy of Jehovah, and the healing power of his ultimate Atonement. The word “mercy” in verse 17 is hesed. Just as in Psalm 25, hesed denotes reciprocal love founded upon an eternal covenant. The key word that ties the psalm to Isaiah is verse 15’s reference to the simple truth that this life is as tentative as the flowering grass. The psalm reads in part,13 Like as a father pitieth his children, so the Lord pitieth them that fear him.14 For he knoweth our frame; he remembereth that we are dust.15 As for man, his days are as grass: as a flower of the field, so he flourisheth.16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.17 But the mercy [hesed] of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;18 To such as keep his covenant, and to those that remember his commandments to do them.19 The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.20 Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.21 Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure.22 Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul (Psalm 103:13-22).Following verse 8 of Isaiah 40 there is a review of John’s message about the Savior.9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!10 Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.12 Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? (Isaiah 40:9-12).Verse 12 begins a series of questions without answers. Like in Job 38 and 39 the answers are not given because they are part of the ancient mysteries and are to remain unknown by all except the initiated who already know the answers. {2}Later, as is recorded in the Book of Mormon, Lehi’s vision gave him a firsthand knowledge of the future mission of John the Baptist. However, as is typical of other prophets, Lehi chose to couch his own prophecy in the words of another prophet. He told of John’s mission by using the words Isaiah. Thus, giving a second testimony that John’s earthly assignment was a premortal call he received at the Council in Heaven.7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord—8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.9 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world (1 Nephi 10:7-10)Having heard his father’s testimony, Nephi did what we have come to expect that Nephi would do.1 For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot.2 And the Spirit said unto me: Behold, what desirest thou?3 And I said: I desire to behold the things which my father saw.4 And the Spirit said unto me: Believest thou that thy father saw the tree of which he hath spoken?5 And I said: Yea, thou knowest that I believe all the words of my father.6 And when I had spoken these words, the Spirit cried with a loud voice, saying: Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all. And blessed art thou, Nephi, because thou believest in the Son of the most high God; wherefore, thou shalt behold the things which thou hast desired (1 Nephi 11:1-6).After explaining the meaning of the tree of life, the Spirit of the Lord showed him that the mission of John the Baptist was to prepare the way for, and then baptize the Lamb of God.27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove (1 Nephi 11: 27).———————FOOTNOTES{1}See the discussion of Isaiah 61, Moroni 10 and Job 40 in this website.{2} Mystery is translated from the Greek mysterion. It means a secret imposed by initiation into religious rites. In the New Testament it usually refers to the early Christian temple rites. It is used for the Nephite temple rites in the Book of Mormon. In the Old Testament, sode is often a reference to those premortal covenants. For references check the index in Who Shall Ascend into the Hill of the Lord.<><><><><><><><><><><><><><><>John 1:29-34 -- Jesus’s baptism as a coronation -- LeGrand Baker Author : lbakerThe events of Jesus’s baptism lend themselves to be interpreted as his coronation to become king. In which case, the events on the Mount of Transfiguration can be read to as his coronation to BE king. After his resurrection, Paul describes a third coronation that took place in his Father’s heavenly throne room.The kings of ancient Israel were anointed twice. The first time was a preparatory anointing to become king. The second was a formal anointing when they were actually made king. The best example is the story of David. His first anointing took place when the Prophet Samuel visited David’s father.11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither.12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he.13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah (1 Samuel 16:11 – 13).Thereafter, David was anointed king of Judah by “the men of Judah,” (2 Samuel 2:4), and sometime after that, he was anointed king over all of Israel.3 So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the Lord: and they anointed David king over Israel.4 David was thirty years old when he began to reign, and he reigned forty years.5 In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah (2 Samuel 5:3-5).The great biblical scholar, Geo Widengren, saw that story of David as the prototype of the Savior’s baptism. He wrote,Jesus used to teach in the synagogue. The passage in Luke iv.16 ff. calls for notice in this connexion. In perfect agreement with the regular order of the worship of the synagogue, [he then quotes Luke].16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,19 To preach the acceptable year of the Lord.20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.21 And he began to say unto them, This day is this scripture fulfilled in your ears (Luke 4:16-21).Most of what the Savior read was a paraphrase of Isaiah 61:1; and the rest was from Isaiah 42.1 The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isaiah 61:1).6 I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.8 I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images (Isaiah 42:6 – 8)Widengren, reasons that Isaiah 61:1 “is obviously an auto-proclamation originally belonging with exclusive right to the sacral king of Israel.” He then quotes, “The Spirit of the Lord is upon me, because he hath anointed me,” and concludes:This saying alludes to the royal anointing, which gave to the Israelite ruler the spirit of Yahweh, as has been often stressed. [the parallelism between 1 Samuel 16:13 and Isaiah 61:1 is noted.] And here it is all important to note that Luke transmits to us this tradition of Jesus as the teacher in the synagogue immediately after his baptism and temptation. His appearance in the synagogue is thus his first public appearance. In the baptism Jesus had received the royal anointing with the Holy Spirit and been proclaimed the Son of God, thus elevated to the position of the Anointed of Yahweh, in accordance with his (alleged) Davidic lineage inheriting the old rights accorded by Yahweh to David and his descendants— in perfect agreement with the covenant concluded by God with David. {1}Widengren’s ideas are also consistent with a larger view of the events of Jesus’s baptism. John the Beloved’s account of Jesus’s baptism as is read in the Prophet’s Inspired Version is slightly different from the one in the King James version (the italics show changes?in JST). It reads,29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.JST —- The next day John seeth Jesus coming unto him, and said; Behold the Lamb of God, who taketh away the sin of the world!30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.JST —- And John bare record of him unto the people, saying, This is he of whom I said; After me cometh a man who is preferred before me; for he was before me,31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.JST —- and I knew him, and that he should be made manifest to Israel; therefore am I come baptizing with water.32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.JST —- And John bare record, saying; When he was baptized of me, I saw the Spirit descending from heaven like a dove, and it abode upon him.33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.JST —- And I knew him; for he who sent me to baptize with water, the same said unto me; Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he who baptizeth with the Holy Ghost.34 And I saw, and bare record that this is the Son of God.JST —- And I saw, and bare record that this is the Son of God.?(JST, John 1:29-34) {2}Matthew gives the most complete account of Jesus’s baptism.16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased (Matthew 3:16-17).Mark and Luke are similar.9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased (Mark 1:9 – 11)21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased (Luke 3:21 – 22).John the apostle quotes John the Baptist’s testimony as, “And I saw, and bare record that this is the Son of God.” The other three give a similar account. Matthew reports, “a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” Those were the same words the Father used when he introduced the Savior to the Nephites (3 Nephi 11:7), and to the Prophet Joseph (JS-History 1:17). Mark and Luke each say the voice from heaven spoke to Jesus and said, “Thou art my beloved Son; in thee I am well pleased.”Each account affirms that the Father proclaimed Jesus’s royal Sonship. That also would have been a necessary part of the Savior’s coronation. The new king-name of the Israelite king was “son” of Jehovah, for Jehovah was the King of Israel, and no human could set upon his throne as king unless he were adopted by Jehovah as his son and heir. Otherwise the king would only be a usurper. {3}The other necessary event to take place in a royal coronation was his anointing. Widengren observed that “In the baptism Jesus had received the royal anointing with the Holy Spirit and been proclaimed the Son of God, thus elevated to the position of the Anointed of Yahweh.”Peter’s testimony was probably the source of Widengren’s assertion that the Savior was anointed “with the Holy Spirit.” Peter wrote,37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:34-42).The New Testament does not elaborate on Peter’s statement that “God anointed Jesus of Nazareth with the Holy Ghost and with power,” but we get a sense of what that means by John’s testimony in D&C 93:15 And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a , and sat upon him, and there came a voice out of heaven saying: This is my beloved Son.16 And I, John, bear record that he received a fulness of the glory of the Father;17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him (D&C 93:15-17).There John said the “Spirit” “abode upon him,” and “remaining on him.” What John saw was clearly not a bird but something whose form resembled a descending white object with outstretched wings.Ancient Jewish tradition says that before they ate the forbidden fruit, Adam and Eve were dressed in a garments of light. Psalm 104:1-2 says God also has a garment of light. If the white object seen at Jesus’s baptism had sleeves rather than wings, and was the royal garment of light that came down and remained upon the Savior, then that would have been one more characteristic of a royal coronation.In which case the events were these: the Savior was washed, anointed, clothed, and given the royal king-name by his Father.The Savior’s experience on the Mount of Transfiguration seems to have been an ordinance very much like his baptism. We have five accounts of the events on the Mount of Transfiguration: Matthew, Mark, Luke, Peter, and Joseph Smith’s inspired version. Each adds details the others do not. The following is a composite of those accounts using only the unique parts of each:28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray (Luke 9:28).2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light (Matthew 17:2).9:3And his raiment became shining, exceeding white, as snow; so white as no fuller on earth could whiten them.9:4 And there appeared unto them Elias with Moses, or in other words, John the Baptist and Moses; and they were talking with Jesus. (JST Mark 9:3-4).32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him (Luke 9:31-32).5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee [Melchizedek Priesthood], and one for Moses [Aaronic Priesthood], and one for Elias [Elijah: sealing power] (Mark 9:4-5).34 While he thus spake, there came a cloud [shechinah], and overshadowed them: and they feared as they entered into the cloud (Luke 9:34).5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.6 And when the disciples heard it, they fell on their face, and were sore afraid.7 And Jesus came and touched them, and said, Arise, and be not afraid.8 And when they had lifted up their eyes, they saw no man, save Jesus only (Matthew 17:5-8).34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him.36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.(Luke 9:34-36).9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead (Mark 9:9).Peter’s personal account, which he wrote as his final testimony in anticipation of his own death, seems to confirm that the events were a coronation. Peter reports, we “were eyewitnesses of his majesty [kingship]. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” Elsewhere in the scriptures the royal clothing is described as having two parts. The undergarment which represented his priesthood (often identified as “glory”), and outer robes representing his kingship (usually called “majesty”). {4}Peter’s very powerful and personal testimony reads,16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty [kingship].17 For he received from God the Father honour and glory, [royal and priesthood clothing] when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.18 And this voice which came from heaven we heard, when we were with him in the holy mount.19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts (2 Peter 1:12-19).After the Savior’s resurrection there appears to have been another very formal coronation ceremony which took place in the “heavenly places” (the throne room, Holy of Holies, of the temple in Kolob). Paul described that in his epistle to the Ephesians. {5} Paul wrote,19 And what is the exceeding greatness of his [the Father’s] power to us-ward who believe, according to the working of his mighty power,20 Which he [the Father] wrought in Christ, when he raised him from the dead, and set him at his [the Father’s] own right hand in the heavenly places,21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:22 And hath put all things under his feet, and gave him to be the head over all things to the church,23 Which is his body, the fulness of him that filleth all in all (Ephesians 1:19 – 23).Nephi’s final testimony at the conclusion 2 Nephi says we must be baptized as the Savior was. I wonder if he had more in mind than we often associate with those words.————————————FOOTNOTES{1} Geo Widengren, “King and Covenant,” Journal of Semitic Studies 2: 1. (Jan. 1957): 1-32. Quotes are from pages 29-31{2} John the Baptist’s mission was foretold by Isaiah. See elsewhere in this website, Isaiah 40:3-5 — John the Baptist{3} See Who Shall Ascend into the Hill of the Lord for a discussion of the royal coronation and a of the royal new name in Psalm 2. First edition, 461-517; second (paperback) edition 336-78.{4} For a discussion of the royal clothing and of “honor and glory” representing names of the garments of priesthood and kingship see Who Shall Ascend into the Hill of the Lord , first edition, 486-92; second (paperback), 349-58.{5} The first chapter of Ephesians is discussed in each edition of Who Shall Ascend into the Hill of the Lord. However the more complete one is in the second (paperback) edition pages 550-55. That is the edition found in this website under “published books.” It is also available in print if you, like me, like to actually hold a real book in your hands.<><><><><><><><><><><><><><><>John 1:11-12 -- the power to become the children of God -- LeGrand Baker Author : lbakerPower is priesthood: and all priesthood power must be given in the proper manner and by one holding the proper authority. In this instance, the scriptures assure us that the only person who has that authority is the Savior himself. John testified,11 He came unto his own, and his own received him not.12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.The Prophet’s Inspired Version reads more explicitly:12 But as many as received him, to them gave he power to become the sons of God; only to them who believe on his name.The Savior taught the same thing when he introduced himself to the Nephites.15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name.16 I came unto my own, and my own received me not. And the scriptures concerning my coming are fulfilled.17 And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled (3 Nephi 9:15-17).The Savior explained it further in the colophon of Section 45 of the Doctrine and Covenants.7 For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world—a light that shineth in darkness and the darkness comprehendeth it not.8 I came unto mine own, and mine own received me not; but unto as many as received me gave I power to do many miracles, and to become the sons of God; and even unto them that believed on my name gave I power to obtain eternal life (D&C 45:7-8).As there is always a new name with a new priesthood covenant, the word “name” here may be understood that way. In which case it might be read as, “only to them who believe on my covenant gave I power to obtain eternal life.”We see the same sort of bestowal of power in the Savior’s Sermon at the Temple in 3 Nephi. Where Matthew reads, “Ye are the salt of the earth” and “Ye are the light of the world (Matthew 5:13-15),” in the Book of Mormon it is a conferral of the Savior’s of power.13 Verily, verily, I say unto you, I give unto you to be the salt of the earth ….14 Verily, verily, I say unto you, I give unto you to be the light of this people (3 Nephi 12:13-14).In the coronation ceremony at the conclusion of the ancient Israelite Feast of Tabernacles temple drama, the king was anointed and given the authority to reign on earth as a representative of Jehovah who is in fact King of Israel. The anointing was a dual ordinance where the king was adopted as the legitimate son of Jehovah and anointed king. The adoption was necessary. Otherwise, if the king presumed to sit upon the throne in the Temple, he would be a usurper rather than a legal heir.Psalm 2 was sung during that part of the coronation ceremony. It is sung in part by the congregation, and in part by the king himself. The king says,7. I will declare the decree: the Lord hath said unto me, Thou art my son; this day have I begotten thee (Psalm 2:7). {1}This anointing represented a new birth, and the new royal covenant name was “son.” That is, the adopted son who could become the rightful heir of Jehovah.Like the rest of the temple drama, the coronation was a participatory ceremony. Not only was the king adopted at that time, but symbolically, each man in the congregation was also adopted as a son and anointed as a king— not as a political ruler but as a sacral (priesthood) king.This concept that one must be born again and adopted into the family of God in a fundamental teaching in the scriptures. The phrase itself is found only three times in the New Testament. Two are during the conversation between the Savior and Nickademous, and the third is in 1 Peter.3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.7 Marvel not that I said unto thee, Ye must be born again.(John 3:3,7).22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever (1 Peter 1:22-23)Alma defines the order of his priesthood as the authority to teach that principle. To the people in Zarahemla he declared, “the order after which I am called, … [is] to cry unto them that they must repent and be born again. (Alma 5:49).” To the people in Gideon he was even more explicit.14 Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness (Alma 7:14).Alma understood the importance of his burden to teach the people that they must be born again, because he had learned it from the Savior.23 And it came to pass after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up and began to speak unto them, bidding them to be of good comfort:24 For, said he, I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit.25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. (Mosiah 27:23-29).There are two different but similar concepts taught in the scriptures, and they can best be understood as a sequence. The first is that we must become sons and daughters of Christ. The second is that he will enable us to become children of his Father. He said that very succinctly in the Beatitudes.8 And blessed are all the pure in heart, for they shall see God.9 And blessed are all the peacemakers, for they shall be called [new name] the children of God (3 Nephi 12:8-9).The Savior had already taught the first part of that sequence to the brother of Jared.10 And he answered: Nay; Lord, show thyself unto me.11 And the Lord said unto him: Believest thou the words which I shall speak?12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. (Ether 3:10 – 14)John the Beloved also testified,5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son (Revelation 21:5-7).As with the king and people in Psalm 2, King Benjamin concluded his Feast of Tabernacles drama with,14 … I say unto you, that even so shall it be among you if ye know not the name by which ye are called.15 Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen. (Mosiah 5:14-15)He had already explained,6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant.7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God.11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts.12 I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you.13 For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart? (Mosiah 5:6-13)The first part of the sequence is to become adopted as a child of the Savior. The key to understanding the second part is found in his words to Orson Pratt.1 My son Orson, hearken and hear and behold what I, the Lord God, shall say unto you, even Jesus Christ your Redeemer;2 The light and the life of the world, a light which shineth in darkness and the darkness comprehendeth it not;3 Who so loved the world that he gave his own life, that as many as would believe might become the sons of God. Wherefore you are my son (D&C 34:1-4).The sequence is explicit: because Orson is the Savior’s son, he might also become a son of Heavenly Father. Shortly thereafter, in a revelation addressed to Sidney Rigdon, the Savior explained how being his own son enabled one to also become an adopted son of his Father.1 Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same today as yesterday, and forever.2 I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one (D&C 35:1-2).Paul explained how it is done in his letter to the Ephesians.3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:5 Having predestinated us unto the adoption of children by Jesus Christ to himself [the Father], according to the good pleasure of his [the Father’s] will,6 To the praise of the glory of his [the Father] grace, wherein he [the Father] hath made us accepted in the beloved [the Savior].7 In whom [the Savior] we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Ephesians 1:3-7). {2}I understand it this way. We are spirit children of our Heavenly Father, but like the prodigal son, we lost the rights to that heritage when we left home and came to this world and experienced the sin and contradictions that are here. {3}If we are to regain our heritage, also like the prodigal son, it must be through the generosity and authority of the faithful Son. As Paul explained, we must be adopted through Christ to the Father. Then, as adopted children of the Father, we may also be his legal heirs.That promise is the conclusion of Mormon’s great priesthood sermon.47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:47-48).John the Beloved explained more fully the relationships that Mormon described.1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.3 And every man that hath this hope in him purifieth himself, even as he is pure.….9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.11 For this is the message that ye heard from the beginning, that we should love one another (1 John 3:1-3, 9-11).Verse 9 is difficult to understand as it is written in the King James Bible, but in the Prophet’s Inspired Version not only is it easier to understand but it ties John’s words directly to other scriptures that mention the Holy Spirit of Promise.{4}9. Whosoever is born of God doth not continue in sin; for the Spirit of God remaineth in him; and he cannot continue in sin, because he is born of God, having received that holy Spirit of promise (JST, 1 John 3:9)That promise reaches into the eternities, and remains a defining characteristic of those in the Celestial kingdom. Section 76 affirms,53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.54 They are they who are the church of the Firstborn.55 They are they into whose hands the Father has given all things—56 They are they who are priests and kings, who have received of his fulness, and of his glory;57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.58 Wherefore, as it is written, they are gods, even the sons of God—59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.60 And they shall overcome all things.61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.62 These shall dwell in the presence of God and his Christ forever and ever.63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people (D&C 76:50 – 70).In his poem, A Vision, the Prophet Joseph explained that the relationship was not only binding for the people in our world, but also to the inhabitants of all the worlds “that careen in the heavens.” He wrote,And now after all of the proofs made of him,By witnesses truly, by whom he was known,This is mine, last of all, that he lives; yea, he lives!And sits at the right hand of God on his throne.And I heard a great voice bearing record from heav’n,He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sonsBy the very same truths and the very same powers. {5}————————–FOOTNOTES{1} For a discussion of the king’s name in the coronation ceremony, see Who Shall Ascend into the Hill of the Lord, “Psalm 2, The Ancient Israelite Royal King-name,” first edition 499-517, second (paperback) edition,361-73.{2} The relationship of the Savior’’s Atonemtent and his Father’’s grace is explained by Moroni.32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33){3} If the Savior also experienced such a fall, his heritage was restored again during coronation ceremonies of his baptism and on the Mount of Transfiguration when the Father himself declared “thou art my beloved Son.” (Mark 1:11, 1 Peter 1:17-18){4} The Holy Spirit of Promise is also mentioned in Ephesians 1:13, D&C 76:53, 88:3, 124:124, 132:7, 18-19, 26.{5} A Vision by the Prophet Joseph Smith, Times and Seasons, February 1, 1843.<><><><><><><><><><><><><><><><>John 1:15-17 & D&C 93:11-23 -- Grace for Grace -- LeGrand Baker Author : lbakerThe phrase “grace for grace” is about the maturation of reciprocal, unfailing, covenant love. It is used only once in the New Testament, once by Mormon, and twice in D&C 93. The latter also contains the phrase “grace to grace”The context in which John places it is this:15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.16 And of his fulness have all we received, and grace for grace.17 For the law was given by Moses, but grace and truth came by Jesus Christ.(John 1:15-17).Grace is translated from the Greek word charis. It is an expression or act of kindness, a favor with the intent of doing good (Strong # 5485). So, the simplest understanding of “grace for grace” would be an exchange of kindnesses. However, its Hebrew equivelent suggests much more than that, as C.L. Mitton wrote,Indeed, if this fuller meaning [of grace] is to be represented at all by a Hebrew word, it is the word hesed. This word is, however, usually translated in the LXX by the Greek word [meaning] ‘mercy’. {1}As I shall point out below, it appears that hesed is translated as both “mercy” and “grace” in the Book of Mormon.A new version of Strong’s Concordance defines hesed as “unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship.” {2}That definition is probably based on the work of Katherine Doob Sakenfeld who emphasized that hesed is about keeping covenants. She wrote that hesed meant “to do what is expected of one.” With regard to the covenant, God does what is expected (keeps his covenant promises), therefore, man should also maintain “hesed” (keep their covenant promises). {3}Hesed is more than making and keeping a legal contract, rather it is about keeping sacred covenants. Botterweck and Ringgren write that this reciprocal relationship is fundamental to the meaning of hesed. “because we are dealing with the closest of human bonds.”{4}It is an act that preserves or promotes life. It is intervention on behalf of someone suffering misfortune or distress. It is demonstration of friendship or piety. It pursues what is good and not what is evil. Thus the most appropriate translation of hesed is “goodness,” “grace,” or “kindness.” {5}God’s kindness towards an individual places that individual in a relationship with his neighbor, a relationship based on Yahweh’s kindness; in his daily contacts with others he must keep the kindness he has experienced, he must practice righteousness and justice, kindness and mercy. Thus hesed shapes not only the relationship of Yahweh with human beings, but also that of human beings among themselves. {6}It is often stated expressly that the one who receives an act of hesed responds with a similar act of hesed, or at least that the one who demonstrates hesed is justified in expecting an equivalent act in return. {7}That idea is expressed very clearly by the Savior in the Beatitudes where he said,7 And blessed are the merciful, for they shall obtain mercy. (3 Nephi 12:7).There he is paraphrasing Psalm 18:25 which says,25 With the merciful thou wilt shew thyself merciful.The key words in that statement are each different forms of hesed.25 With the merciful [ Strong # 2623 adjective form of hesed. Faithful, kind ] thou wilt shew thyself merciful [ Strong #2616 verb form of hesed. To be good, be kind ].It appears that Mormon was citing the same psalm when he wrote,24 And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works (Helaman 12:24).If he was referring to Psalm 18, then that affirms that in the Book of Mormon, hesed can be translated either “grace” as in Helaman, or “mercy” as in 3 Nephi.Cohen understood the sweeping consequences of that concept, and defined hesed as “covenant love; i.e. the love relationship between parties whose actions express their mutual feelings and are not merely prescribed by the terms of their contract.”{8}The most beautiful example of the meaning of hesed that I know is in Psalm 25. It is spoken by the king, but the references are to his personal premortal covenants. Hesed is used three times in that short psalm. The first is translated as “lovingkindnesses.” The other two are translated as “mercy.” Psalm 25 is my favorite because it shows that the covenants we made at the Council in Heaven are an important part of the experiences we have in this life.{9}Another word with which we are familiar and that carries the same connotation of reciprocal love is pistis, translated as “faith” in the New Testament. Pistis is about covenants and friendships. In the Theological Dictionary of the New Testament we find this definition:Stress is often laid on the fact that this [pistis] is a higher endowment than wealth. … Concretely pistis means the ‘guarantee’ which creates the possibility of trust, that which may be relied on, or the assurance of reliability, ‘assurance’. … pistis is the ‘oath of fidelity,’ ‘the pledge of faithfulness,’ ‘security.’ This leads on the one side to the sense of ‘certainty,’ ‘trustworthiness,’ on the other to that of ‘means of proof,’ ‘proof.’ In particular pistis denotes the reliability of persons, ‘faithfulness.’ It belongs especially to friendship. {10}Primarily, then, pistis is an attitude of man to himself, not to others. As man’s faithfulness to himself, however, pistis makes possible the right relation to others, He who is “faithful to himself” can also be “faithful” to others; he alone is capable of genuine friendship. {11}A similar word to hesed is the Greek word philadelphia, which is usually translated as “brotherly love,” but is “brotherly kindness” in 2 Peter. It means “fraternal affection: brotherly love (kindness).” {12}In the story told in 1 Samuel 20 of the devotion shared by David and Jonathan, the word hesed is central to the covenants they made. It is easy to discover in that use of hesed that it is about the same devoted friendship that is conveyed by philadelphia.David had fled from Saul’s house and asked Jonathan to help him preserve his life. David said to Jonathan,8 Therefore thou shalt deal kindly [hesed] with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: …After David had affirmed the terms of his covenant Jonathan responded,14 And thou shalt not only while yet I live shew me the kindness [hesed] of the Lord, that I die not:15 But also thou shalt not cut off thy kindness [hesed] from my house for ever: no, not when the Lord hath cut off the enemies of David every one from the face of the earth.16 So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David’s enemies.17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul (1 Samuel 20:8, 14-17).In the first four verses of 2 Peter, he uses the word pistis (“faith”) to mean the entire ancient Christian temple service, concluding with: “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature.” (2 Peter 1:4) Then Peter lists in sequence eight things we must be in order to make our “calling and election sure.” (2 Peter 1:1-10) In Peter’s sequence, philadelphia and charity are the final necessary qualities that will bring one to the fruition of his promise:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11).That ordering is necessary. One cannot have charity (love for everyone) if one does not first have philadelphia (one-on-one love between individuals). In this sequence Peter has taken the key triumvirate of pistis, philadelphia (hesed), and charity (grace), and shown us how those actions and the attitudes create a unity of relationships that is “everlasting.” All are about keeping covenants that sustain and validate eternal family and eternal friendships.The Prophet Joseph had reached that same conclusion when he wrote: “Friendship is the grand fundamental principle of Mormonism.” {13}That understanding of the covenants gives us a different and beautiful way by which we may examine what John meant when he said, “And of his fulness have all we received, and grace for grace.” It calls to mind that Jesus referred to not just his apostles, but also to Lazarus, as his friends. Friends are persons who give love and receive love.When you and I read the definition of hesed as “unfailing love based on a prior covenant,” our minds find no conflict in finding two sources for the love and the covenants. The first is our premortal covenants and the second is the covenants we make in this world.The premortal covenant relationships were reciprocal both between each other and between us and God. I believe that the friendships and the sacred covenants we make in this world are affirmations of the ones we made before.As we consider these principles it becomes obvious that none of the relationships discussed here are limited to, or even focused on this life’s fleeting experiences. Rather, we are glimpsing the true nature of our eternal covenants with God and with each other. The phrase “grace for grace” denotes our ever maturing friendships. The infinite quality of those friendships is evinced in the Doctrine and Covenants where the Lord explains John’s testimony:11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us.12 And I, John, saw that he received not of the fulness at the first, but received grace for grace;13 And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;14 And thus he was called the Son of God, because he received not of the fulness at the first.15 And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son.16 And I, John, bear record that he received a fulness of the glory of the Father;17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him.18 And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John.19 I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.20 For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace.21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth (D &C 93:11-23).It is appropriate that I conclude this discussion by citing the testimony of John, Jesus’s Beloved friend and apostle:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:4-6).11 Beloved, if God so loved us, we ought also to love one another.12 No man hath seen God at any time [except them who believe — JST] If we love one another, God dwelleth in us, and his love is perfected in us.13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.19 We love him, because he first loved us.20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?21 And this commandment have we from him, That he who loveth God love his brother also (1 John 4:11-21).——————————-FOOTNOTES{1} C.L. Mitton’s article on “grace” in The Interpreter’s Dictionary of the Bible (Nashville, Abingdon Press, 1991), 2: 464. The quote includes Greek and Hebrew words that are omitted here.{2} John R. Kohlenberger III and James A. Swanson, The Strongest Strong’s, Exhaustive Concordance of the Bible (Grand Rapids: Zondervan, 2001), Hebrew dictionary # 2617.{3} Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana; Scholars Press for the Harvard Semitic Museum, 1978).{4} G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48).{5} Ibid, 5:51.{6}Ibid, 5:63.{7} Ibid, 5:47.{8}Stuart A. Cohen, “Kings, Priests and Prophets, Patterns of Constitutional Discourse and Constitutional Conflict in Ancient Israel.” In The Quest for Utopia, Jewish Political Ideas and Institutions through the Ages, edited by Zvi Gitelman. 17-40. Armonk, New York: M.E. Sharpe, 1992, page 21.{9} For a discussion of Psalm 25 see Who Shall Ascend into the Hill of the Lord, chapters, “Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25.” First edition, pages, 525-43; paperback edition, pages 378-90. However, for a discussion of the psalm, the paperback edition is better and it is available on this website.{10} Gerhard, Friedrich, ed. Theological Dictionary of the New Testament, 10 vols. Translated by Geoffrey W. Bromiley. (Grand Rapids, Michigan: Eerdmans, 1964-76), 6: 177. Italics added.{11} Ibid, 6:182. ?In these texts pistis is written in Greek letters. I have replaced them with pistis written in italics.{12} Strong # 5360 [first edition, 1894] Emphasis is in original.{13} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.<><><><><><><><><><><><><><><>John 1:1-4 -- (part 15) -- Resurrection, the final act of creation – LeGrand Baker Author : lbakerThe resurrection of this earth, and of the people who live on it, will be the completion of our creation. It will be able to rest from the iniquity that has inhabited it and become the home of celestial beings. Three scriptures help us understand its importance. One is D&C 88:17-20 that was already quoted. The other two are:61 And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve;62 And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem (Moses 7:61-62).25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:25-26).The Lord promised Enoch,62 I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem (Moses 7:62).The Prophet Joseph explained,9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s (D&C 130:9).That relationship is described more fully in two other places in the scriptures. A short version is reported by the Prophet Joseph when he saw a vision of his brother Alvin.1 The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;3 Also the blazing throne of God, whereon was seated the Father and the Son.4 I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold (D&C 137:1-4).That “Holy City” is described in some detail in the last two chapters of the book of Revelation. Here is just part of that description.10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;…..22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof (Revelation 21:10-11, 22-23).14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.17 … And let him that is athirst come. And whosoever will, let him take the water of life freely (Revelation 22:14, 17).The Savior’s great intercessory prayer is the ultimate expression of those eternal relationships. Here is part of what he said.1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word……13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.……20 Neither pray I for these alone, but for them also which shall believe on me through their word;21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them (John 17:1-26).The Savior promised his disciples,2 In my Father’s house are many mansions [3438]: if it were not so, I would have told you. I go to prepare a place for you.3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (John 14:2-3).My old Strong [# 3438] says “mansions” means “a staying,” “abode”; another says “abiding places.” Perhaps a good modern translation might be “motels.” That is what is suggested in D&C 130 where it talks about persons in the celestial kingdom.10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known;11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word (D&C 130:10-11).The persons who receive a white stone are already in the celestial kingdom. I suppose that if one has access to a stone “whereby things pertaining to a higher order of kingdoms will be made known,” that stone is also a guide whereby one may achieve those “higher orders of kingdoms.”The conclusion has to be that if we receive a celestial body that is capable of withstanding the power of intensely pure light, then after the resurrection there is a great adventure awaiting us.<><><><><><><><><><><><><><><><><><>John 1:1-4 – (part 14) -- All Things are By Covenant -- Yada -- LeGrand Baker Author : lbakerIt is good to have good friends. The other day my dear friend Stephen D. Ricks brought me a copy of a paper that told a great deal about the importance of covenants, and he taught me the meaning of the Hebrew word yada. I wish to make much of that conversation a part of this record so my other friends will also have access to it. {1}We began our conversation by discussing the Savior’s words in Matthew 7.21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.22 Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?23 And then will I profess unto them: I never knew you; depart from me, ye that work iniquity ((Matthew 7:21-23, 3 Nephi 14:21-23).The wording in Matthew’s Sermon on the Mount is the same as in 3 Nephi. However, the Prophet’s Inspired Version clarifies it. Where Matthew says “I never knew you (Matthew 7:23), the Joseph Smith translation says, “Ye never knew me (JST Matthew 7:33).”The Book of Mormon shows that the Matthew version is correct, but the Prophet’s change shows that the Savior’s intent was to describe a relationship that never happened.Herbert B. Huffmon has shown that the Hebrew word yada`, translated “know” in the Bible, is a technical term “to indicate mutual legal recognition” in a covenant or treaty, and “is also used as a technical term for recognition of the treaty stipulations as binding.” {1} He cites “a number of texts in which yada’ would seem to be used in reference to covenant recognition of Israel by Yahweh.” One of those is Amos 3:2.1 Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,2 You only have I known [yada`] of all the families of the earth: therefore I will punish you for all your iniquities.3 Can two walk together, except they be agreed?….7 Surely the Lord God will do nothing, but he revealeth his secret [sode] unto his servants the prophets (Amos 3:1-7).In verse 7, “secret” is sode, and refers to the covenants made at the Council in Heaven. Jeremiah understood this, for when he was called to be a prophet the Lord said,5 Before I formed thee in the belly I knew [yada`] thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations (Jeremiah 1:5).As Jeremiah struggled to teach Israel to repent he prayed, “But thou, O Lord, knowest [yada`] me: thou hast seen me, and tried mine heart toward thee (Jeremiah 12:3).”Huffmon cites that verse as an example of “the frequent combination, ‘know’ and ‘see’” and Deuteronomy 34:10 as an an example of one “whom Yahweh knew face to face.”10 And there arose not a prophet since in Israel like unto Moses, whom the Lord knew [yada`] face to face. 12:3).The beautiful 36th Psalm puts it all together in a single verse:10 O continue thy lovingkindness [hesed] unto them that know [yada`] thee; and thy righteousness [zedek] to the upright in heart (Psalms 36:10).So it appears that when the Savior says “I never knew you,” or “You never knew me,” that what he was saying is “I never made a covenant with you,” or “No covenant you made with me was ever sealed by the Holy Spirit of Promise.”Once again, we are back where were we began: at the Council in Heaven where we made those covenants. One of those covenants is what James called the “royal law.”8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well (James 2:8)John assures us that the royal law was taught “from the beginning.”7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth9 He that saith he is in the light, and hateth his brother, is in darkness even until now.10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him (1 John 2:7-10).Nothing ever changes! That royal law which was taught “from the beginning” is still the sealing power that binds those in the celestial kingdom together in a perfect order. We are assured,1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).It is, and has always been, about relationships: with family, with friends, and with God, and those lasting relations are founded upon eternal covenants.—————————–FOOTNOTE{1} {1} Stephen D. Ricks, and RoseAnn Benson — “Treaties and Covenants: Ancient Near Eastern Legal Terminology in the Book of Mormon,” Journal of Book of Mormon Studies (Provo, Utah: Maxwell Institute, 2005), Volume – 14, Issue – 1, Pages: 48-61, 128–29.Herbert B. Huffmon, “The Treaty Background of Hebrew Yada’,” Bulletin of the American Schools of Oriental Research, No.1 B 1 (Feb., 1966), pp. 31-7 Published by: The American Schools of Oriental Research Stable URL: Accessed: 09/02/2015 12:10The Hebrew word Vada` (Strong # 3045) also can mean the very intimate relationship in marriage, which also has strong contractual overtones. Adultery violates the terms of that contract.<>><><><><><><><><><><><><><><><><><><>John 1:1-4 -- D&C 132:1-15 (part 13) -- Keeping Eternal Covenants – LeGrand Baker Author : lbakerThe importance of keeping our eternal covenants is spelled out in with great power in the first 14 verses of Section 132 There we learn about the new and everlasting covenant. Later in that section we learn about marriage in the new and everlasting covenant. They are not the same thing: the latter is a subset of the former. We also learned that first in Section 130 where it adds in brackets “meaning the new and everlasting covenant of marriage.” It says,1 In the celestial glory there are three heavens or degrees;2 And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage];3 And if he does not, he cannot obtain it.4 He may enter into the other, but that is the end of his kingdom; he cannot have an increase (D&C 131:1-4. Brackets in original).It is those prepositions, in and of, that help make the first 14 verses of Section 132 become some of the most misquoted passages in the scriptures. What those 14 verses are not is a statement about plural marriage. What they are is an affirmation that God keeps the covenants he made at the Council in Heaven. Let us examine it carefully. (The verses from Section 132 are in bold so they can be easily identified.)1 Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines –It is misreading of that verse that causes the problems. Joseph’s question was not about plural marriage, it was about the justification for specific individuals having more than one wife. So the Lord is now going to answer the question “wherein I, the Lord, justified my servants….” Later, verse 15 begins with the word “wherefore.” That is a conjunction which divides the premises from the conclusion. So in the first 14 verses he talks about the rationale, explaining the reason for the justification. That reason is based on Covenants made at the Council in Heaven, and he talks about the importance of those covenants. Then, beginning with verse 15, he talks about the importance of Celestial Marriage.2 Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. [“This matter” is the question of their justification.]A word about justification: It is a legal term that lets circumstances get in the way of normal lawful accountability. For example, in law murder is a criminal act, but killing someone in self defense is justified. In the gospel there are two categories of justification: justification before the act, and justification after the fact. Both are dependent upon the Atonement and on the Savior as our “advocate before the Father.” Justification after the fact relies on repentance: If one repents, the Savior takes the burden of the sin and ultimately leaves one as though the sin had never been committed. Justification before the act is also dependent upon the Savior’s Atonement, but does not require repentance. The classic example is Nephi’s cutting off Laban’s head after a conversation with the Spirit in which Nephi learned that he would not be held responsible for Laban’s death. As far as I know, that kind of justification is very rare, but most crimes committed by religionists are based on their claim of that kind of justification. The Spanish Inquisition and the present atrocities in the Middle East are but two examples. But so are the less bloodthirsty crimes of intolerance and gossip. Self-justification based on religious claims are very dangerous because these claims leave people blind to their own needs for repentance and vulnerable to repeated sin. Claiming that kind of justification without having it affirmed by revelation from the Lord is a sure way of opening the gates of hell and jumping in.What the Lord is about to explain to the Prophet Joseph is that the Patriarchs’ having multiple wives was a matter of prior justification, and that justification was based on assignments they received and covenants they made at the Council in Heaven. It is the nature and importance of those kinds of covenants that he talks about in the first 14 verses of this revelation.3 Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.“This law” that one “must obey,” as he is about to explain, is based on those eternal covenants we made at the Council, as he says in the next verse.4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.When the Lord says “no one can reject this covenant and be permitted to enter into my glory,” that is serious business. The covenant he is talking about is “new” because it is renewed in the world, and it is “everlasting” because it was made before we came here and its consequences reach into eternity.5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.In the next verses he explains what that “new and everlasting covenant” is.6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.That is one of the most legalistic passages in the scriptures. If one sets aside the legal words and the part about only one prophet at a time holding the keys, it reads this way:6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.7 And verily I say unto you, that the conditions of this law are these: All covenants, …that are not made and entered into and sealed by the Holy Spirit of promise … are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.Then the Lord explains why that is so.8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion. 9 Will I accept of an offering, saith the Lord, that is not made in my name? 10 Or will I receive at your hands that which I have not appointed? 11 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?This is the way I read those last four verses. The Lord will not consider what we do in this world as acceptable unless what we do is in accordance with the covenants we made with the Savior and his Father “before the world was.” And the Lord will require nothing of us in this life except those things which are inherent in those same covenants.12 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. 13 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 after men are dead, neither in nor after the resurrection, saith the Lord your God.These new and everlasting covenants do not preclude one’s free agency. There are all sorts of governmental, commercial, institutional, and individual powers that are exercised by persons who do not act in accordance to that “law.”14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.We are back to the idea of meekness. To be meek before the Lord is to keep the covenants we made at the Council. That kind of meekness is a sure way to eternal life. God keeps his covenants, but he will not be mocked. If one does not keep his covenants, one cannot receive the rewards promised by those covenants.15 Therefore, if a man marry him a wife in the world….(D&C 132:1-15)“Therefore….” he has now concluded his premise. Having established the principle of the importance of foreordination, the Lord will now apply that principle to the question of how those men could be justified for having more than one wife. The justification is simply this: that decision was made at the Council. Implicit in that justification is another principle: if that arrangement was not part of one’s premortal covenants, and a man takes multiple wives anyway, he is in very bad trouble.<><><><><><><><><><><><><><><><><>John 1:1-4-- (part 12) -- Preparing for the Resurrection -- LeGrand Baker Author : lbakerAfter Alma threatened Zeezrom with the loss of his priesthood blessings (By this time Zeezrom is feeling like he is being clobbered with his past covenants, and is taking Alma’s warning very seriously), Alma then reviewed the entire Nephite temple drama. (Alma 12:28-35) {1} He reminds him that God sent angels to teach the people how to come to where God is. After the angels visited,30 And they [the people] began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works (Alma 12:30).He says that God made known unto the people the plan of redemption, “and this he made known unto them according to their faith and repentance and their holy works.” So the teaching tools God uses are “faith” that is pistis (as it is in the New Testament), which is a reference to the covenants; {2} repentance, which is ultimately the only effective way to learn; and the “holy works” which are the ordinances. Then Alma concludes,34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest (Alma 12:34).In this context the “holy works” must be priesthood ordinances. From this it is reasonable to deduce that the “works” by which we will be judged are these “holy works.”James also uses “works” to mean ordinances when he says “faith [pistis] without works is dead.” What is he is saiying is that one can make whatever covenants one wishes, but without the validating ordinances the covenants have no eternal value. {3}17 Even so faith [the word he uses here is pistis, the covenants], if it hath not works, is dead, being alone.18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.20 But wilt thou know, O vain man, that faith without works is dead?….26 For as the body without the spirit is dead, so faith without works is dead also (James 2:17-26).So I conclude that our “good works,” like kindness, empathy, and taking warm bread to the neighbors, will qualify us to receive a celestial body. But our final judgement before the Savior will be about whether we have made and kept the saving covenants, and received and honored their validating ordinances.We are assured that “no unclean thing can enter the presence of God.” Therefore, we must be clean. he covenants, symbolized and ratified by the ordinances, are designed to enable us to become clean. However, it is the function of the Holy Ghost to actually cleanse us. Fortunately, it is the function of the Church to provide the means that we may support each other so we may remain clean. Moroni explained that very clearly.3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end.4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith (Moroni 6:3-4).Having clean garments on our bodies is symbolic of being clean within, as Alma told the people in Zarahemla.21 I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins (Alma 5:21-28).That is the same doctrine that God taught to Adam ever so long before.58 Therefore I give unto you a commandment, to teach these things freely unto your children, saying:59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;61 Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment (Moses 6:58-61).For the Book of Mormon prophets, their having clean garments was symbolic of their having fulfilled their covenants. Moroni explained,37 And it came to pass that the Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.38 And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood.39 And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things (Ether 12:36-41).In Isaiah 61, which is an in-depth prophecy of vicarious work for the dead, the royal priesthood clothing is part of the coronation at the beginning, and also of the sacred marriage at the end. The prophecy presents the coronation ceremony as the same cleansing ceremony that was an important part of the ancient Israelite temple drama.3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified (Isaiah 61:3).Let us examine that verse.A. “To appoint unto them that mourn in Zion,” That is, to make them a part of Zion.B. “to give unto them beauty for [in place of] ashes.” “Beauty” connotes the beauty of a crown. Ashes that are placed on the head as part of formal repentance or morning are removed by a ceremonial washing. So even though the word “washing” is not found here it is a necessary part of the coronation.C. “the oil of joy for [in place of] mourning” The oil is olive oil which also represents the waters of life and is used to consecrate both kings and priests.D. “the garment of praise for [in place of] the spirit of heaviness” Elsewhere in the scriptures that clean clothing is called by names that represent priesthood and kingship.E. “that they might be called [given a new royal king-name] trees of righteousness, the planting of the Lord, that he might be glorified.” Trees make fruit; fruit make seeds; seeds make trees, ad infinitum. For the dead, the new name royal king-name is a promise of eternal family. {4}The last two verses of Isaiah 61 are spoken by the dead. Verse 10 is about a royal wedding, with an appropriate emphasis on “the garments of salvation” and “the robe of righteousness.”10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels (Isaiah 61:10). {5}That clean, royal clothing is a permanent characteristic of the righteous, as John writes,9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;….13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. (Revelation 7:9-15).In an essay first published in the Evening and Morning Star, the Prophet Joseph explained further,But from the few items previously quoted we can draw the conclusion that there is to be a day when all will be judged of their works, and rewarded according to the same; that those who have kept the faith will be crowned with a crown of righteousness; be clothed in white raiment; be admitted to the marriage feast; be free from every affliction, and reign with Christ on the earth, where, according to the ancient promise, they will partake of the fruit of the vine new in the glorious kingdom with Him; at least we find that such promises were made to the ancient Saints. {6}It may be that the white clothing is symbolic of the promise of the resurrection, when one’s spirit puts on a new garment — a resurrected body that is clean and made of pure light. It reminds us of where we began this odyssey through linear time when all things are made of the light of Christ. We began there, and now we have come to the conclusion where,24 That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day (D&C 50:24).————————FOOTNOTES{1} see in scripture section. and Who Shall Ascend into the Hill of the Lord.{2} see discussion of 2 Peter 1:1-4 in last one{3} Martin Luther understood that and wanted to take the book of James out of the Bible because the Catholics claimed a monopoly on the ordinances and Luther believed they were not necessary.{4} For an analysis of Isaiah 61 see the “Scripture” section of this website.For a discussion of the coronation ceremony as a part of the ancient Israelite temple drama see, Who Shall Ascend into the Hill of the Lord, the section called “Act 2, Scene 9: The Coronation Ceremony in Isaiah 61, first edition, 461-99; second edition 336-60.A section within that chapter is called “the garment of praise instead of the spirit of heaviness.” It discusses the ancient ceremonial clothing as representing the king’s priesthood and kingship, first edition, 483-95; second edition 349-58.{5} The royal clothing is also described in the section called “The Royal Wedding in Psalm 45,” beginning in the first edition on page 255, and in the paperback edition on page 181. The kings clothing is called “glory and thy majesty. “Glory representing his priesthood and “majesty, his kingship. pages, 257 and 182. The queen “is all glorious within: her clothing is of wrought gold, pages 258 and 184.{6} Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951), 2:21.<><><><><><><><><><><><><><><><><>John 1:1-4-- (part 11) -- Criteria for the Resurrection -- LeGrand Baker Author : lbakerThe prophets of the Book of Mormon repeatedly remind us that we will be resurrected before we are brought into the presence of the Savior for our final judgement. So we will already have a celestial, terrestrial or telestial body when we stand before the Savior. Here are just three examples.21 …. but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works (Alma 40:21).23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice (Alma 42:23).6 And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat (Mormon 7:6). {1}This insists that there must be a ‘preliminary final judgement’ that will determine what kind of resurrected body we will have, and a ‘formal final judgement’ that will be before the Savior and based on our works.The scriptures tell us very little about that preliminary judgement. How it happens is not described, just as how the resurrection happens is not described. But WHO will judge us is very clear. We are always our own judges because we radiate the spirit that is within us. Consistent with that, we will also judge ourselves when we receive a resurrected body.Alma explained that to his son Corianton. Here are some excerpts from what he taught.2… Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself.3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.4 And if their works are evil they shall be restored unto them for evil. ….5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; ….7 …. and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil.8 Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved.13 O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful.14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.15 For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all (Alma 41:2-15).Now the question is, upon what criteria will we judge ourselves. That seems to be quite simple to define. If one is not “able to abide” one glory, then he will get a body that is compatable with one he is “able to abide.” The Lord explained that to the Prophet Joseph.19 For after it [the earth] hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory (D&C 88:19-24).That sounds to me that noone will be surprised, even though some may be disappointed that they are no longer able to fake goodness in the way they had in their past. The Lord describes such people as religious, but not honest. It was about those people that the child prayed, “Dear God, Please help the bad people to be good, and the good people to be nice.”21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.22 Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?23 And then will I profess unto them: I never knew you; depart from me, ye that work iniquity (3 Nephi 14:21-23).The wording there is the same as in Matthew’s Sermon on the Mount. However, the Prophet’s Inspired Version clarifies it. Where Matthew says “I never knew you (Matthew 7:23), the Joseph Smith translation says, “Ye never knew me (JST Matthew 7:33).”The Book of Mormon shows that the Matthew version is correct, but the Prophet’s change shows that the Savior’s intent was to describe a relationship that never happened.In the economy of heaven nothing is casual or haphazard. Every righteous thing of eternal consequence is made sure by covenant, ratified by ordinance, and sealed by the Holy Spirit of Promise. The persons in question who claimed an intimate knowledge of the Savior had either not made those covenants, or had forsaken them.When Alma confronted Zeezrom about his broken covenants, he challenged him in language that reminds us of the Savior’s words about the uninitiated.Alma says, “It is given unto many to know the mysteries of God,” and then he clobbers Zeezrom with a resounding, “However!” “Mystery” is used in the Book of Mormon the same way it is used in the New Testament, to represent the early Christian, or in this case, the Nephite temple rites.{2}Alma begins by reminding Zeezrom of his own temple experience, then tells him that the consequence of his present attitudes and actions will bring him to a “second death” as “pertains to righteousness.” In Hebrew, “righteousness” is zedek. It meas correctness in priesthood and temple things. That is, they must be performed the right way, with the right authority, in the right place, using the right words, dressed the right way, and using the correct arm or hand gestures. {3} Alma is simply telling Zeezrom that if he continues to “harden his heart” he will forfeit his temple blessings so he cannot be where God is.9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this [not knowing the mysteries] is what is meant by the chains of hell.The Book of Mormon prophets had a simpler version of eternity than we do. We understand there are three degrees of glory and one where there is no glory. The Nephite prophets taught that there were only two options. We will either be were God is, or we will be somewhere else. I think if Alma were to comment on Section 76 he would describe it as one degree of glory and three degrees of something much less than that. We find that idea in the rest of what he said to Zeezrom.12 And Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works.13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance.16 And now behold, I say unto you then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness (Alma 12:9-16).The people Jesus was talking about, who “never knew him,” do not have to wait until judgement day to reveal themselves. In this life they may have let their pride mask their true Selves from themselves and they have thought they could hide who they really were from others. However, just as good people can feel love that radiates from those who love, they can also feel the darkness from those who exude darkness. Brigham Young’s friend and counselor Jedediah M. Grant could both feel and see it. He told Heber C. Kimball about his near death experience, and President Kimball repeated it when he spoke at President Grant’s funeral.He said that after he came back he could look upon his family and see the spirit that was in them, and the darkness that was in them; and that he conversed with them about the Gospel, and what they should do, and they replied, “Well, brother Grant, perhaps it is so, and perhaps it is not,” and said that was the state of this people, to a great extent, for many are full of darkness and will not believe me. {4}That darkness President Grant saw can be a real part of us, and if we do not get rid of it here, we will take it with us into the next world. Moroni devoted his last admonition in the Book of Mormon to teaching us how to be clean so that we could become “holy without spot.”32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33). {5}———————————-FOOTNOTES{1} Who Shall Ascend into the Hill of the Lord,?“A Meaning of “Redeem”— to “Come Unto Christ” second edition, 510-20{2}The relationship between the way the word “mystery”is used in the New Testament and in the Book of Mormon is discussed in a footnote in Who Shall Ascend into the Hill of the Lord. First edition, footnote # 716, pages 650-51; paperback edition, footnote # 737, page 463. The footnote reads,The distinguished Catholic Biblical scholar, Raymond E. Brown, has shown that the meaning of the Greek word mysterion (translated “mystery” in the English versions of the New Testament) and of the Hebrew word sode (translated “secret” in the English versions of the Old Testament) is essentially the same. Mysterion is more specific since it refers to secrets disclosed during initiation into sacred religious rites, [Strong 3466: “the idea of silence imposed by initiation into religious rites”] while sode is more general in that it refers to the deliberations (or decisions) of either a religious or a secular council. Brown observes that the New Testament mysterion refers to the Council in Heaven. He shows that in the Old Testament sode sometimes refers to that Council or its decisions (as in Amos 3:7), though it is sometimes used to describe any gathering, whether legal, or illegal and conspiratorial. (see Raymond E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (Philadelphia: Fortress, 1968), 2-6).Understanding these words casts a fascinating light on the manner in which the Book of Mormon was translated. The Nephites most likely spoke Hebrew or some other Semitic language, not Greek, so the Greek word mysterion was probably not a part of their language, whereas the Hebrew word sode (with its English equivalents) was likely familiar to the ancient Book of Mormon peoples. In the Book of Mormon, as in the Bible, sode might refer to a Council in Heaven sode experience, or a ceremony related to the temple drama representing a sode experience, or even the secret decisions of conspirators. In this, the English translation of the Book of Mormon is very precise. When the underlying word sode used in the negative sense it is translated as “secret,” as in “secret combinations.” However, when the underlying word sode is used in the positive sense—indicating a temple or temple-like experience—it is always translated as “mystery,” equivalent to the English New Testament translation of the Greek mysterion. Thus, Nephi writes of “having had a great knowledge of the goodness and the mysteries of God” (1 Nephi 1:1).For a more detailed discussion of the sode experience see?Who Shall Ascend into the Hill of the Lord. the chapter called, “Sode Experience.”{3} The reason these paragraphes about the Nephite temple service are not more detailed is because, it its entirity, Who Shall Ascend into the Hill of the Lord is a discussion of both the Israelite and Nephite temple dramas. To do an adequate job here, I would have to reproduce that whole book.{4} Heber C. Kimball, Remarks at the funeral of Jedediah M. Grant, December 4, 1856, Journal of Discourses, 4:135-138. You can find the whole sermon in “Favorite Quotes” in this website.{5} Paul says “holy without blame” and does so in the context of the premortal temple covenants. See Ephesians 1 under “Scriptures” in this website.<><><><><><><><><><><><><><><><><>John 1:4 & 2 Peter 1:1-10 -- (part 10) -- Calling and Election Made Sure – LeGrand Baker Author : lbakerFrom one perspective, almost everything that is really important in our lives begins as a random happenstance, such as the chance meeting of someone who will become a dear and trusted friend. However, that makes little sense to me. It seems to me that if we made covenants before we came here, our doing so would have been ill-advised if our lives here were to be left to haphazard, unplanned eventualities.Therefore, I believe that almost everything that is important is based on the covenants we made at the Council in Heaven. That is empowering. We do not have to fret because we do not have to fulfill obligations like those assigned to other people, and we do not have to be perfect like someone else. Our responsibility is to be ourselves and to do what we covenanted to do.Now that belief seems to be bit awkward on the surface, because we cannot remember what we said we would do, how we said we would do it, or who we said we would love. A primary function of the Holy Ghost is to teach us what those covenants were and what we should do to fulfil them. Some are long term, like “get an education so you will be qualified.” Others are immediate, like “talk to that stranger about the gospel because he will listen.”In addition to those specific covenants we made, there are some things everyone must do to qualify for the celestial kingdom. Many of them can be accomplished while we are in this world. Otherwise, they may be accomplished in the next world. But whenever it is we have an opportunity to fulfill them, the criteria for being a celestial person does not change. The scriptures say that many times. Two explicit examples are:5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world (D&C 132:5).20 There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—21 And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.(D&C 130:1-23)Another example is the 25th Psalm. It is my favorite because it resonates with us personally and speaks to us plainly about those covenants, and it attaches them to eternal blessings. Psalm 37:11, which was quoted by the Savior in the Beatitudes, says “the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” However it is Psalm 25 that identifies the meek as those who keep the covenants they made at the Council in Heaven and says their “seed shall inherit the earth.” It reads in part,9 The meek will he guide in judgment: and the meek will he teach his way.10 All the paths of the Lord are mercy [hesed] and truth unto such as keep his covenant and his testimonies. {1}11 For thy name’s sake, O Lord, pardon mine iniquity; for it is great.12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.13 His soul shall dwell at ease; and his seed shall inherit the earth14 The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant.(Psalms 25:9-14). {2}The promise in verse 14 could not more unequivocal. “The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant.” The word secret is sode, and is a specific reference to the decisions made at the Council in Heaven. {3}The promise is if they “fear” the Lord “he will shew them his covenant.” The word “fear” carries no connotation of being afraid, and “respect” is not completely adequate. It means to honor, esteem, give deference to, but all of those feelings are founded on devotion and love. The psalm says that if we live to be sensitive to his instructions, and love the Lord, he will teach us when and how to fulfil those covenants.Some of the covenants are as eternal as we are. For example, Psalm 82 depicts the members of the Council in Heaven making a covenant that sounds very much like charity and the law of consecration. {4} The law of consecration is what one does when charity is what one is. Keeping that covenant is our most constant source of happiness during our journey through linear time. Modern revelation reiterates its importance while we are in this world (D&C 42, 85, and 105). How well we keep that covenant is the ultimate criterion upon which our eternal salvation will be determined. The apostle Peter gave us the perfect guidelines about how to achieve that end.The letter that is 2 Peter was his final instructions to the Saints. He says he knew he was about to be killed. The epistle begins with a poetic description of the early Christian temple service which he says contained “exceeding great and precious promises” that will enable one to “be partakers of the divine nature.”Peter followed that promise with instructions about how to make one’s calling and election sure. In a sermon based on 2 Peter, the Prophet Joseph said,There are three grand secrets lying in this chapter, [2 Peter 1.] which no man can dig out, unless by the light of revelation, and which unlocks the whole chapter as the things that are written are only hints of things which existed in the prophet’s mind, which are not written concerning eternal glory. {5}Peter’s letter was addressed “to them that have obtained like precious faith with us.” The Greek word that is translated as “faith” is pistis. Its modern English equivalent is “contract” or “covenant.” {6} As becomes increasingly apparent in the next three verses, Peter was using this reference to the covenants to represent the entire early Christian temple service.1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith [the Greek word is pistis, meaning the covenants] with us through the righteousness of God and our Saviour Jesus Christ:2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust [lust is wanting anything too much].Peter then says, in addition to those covenants, we have to do the following:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;6 And to knowledge temperance; and to temperance patience; and to patience godliness;7 And to godliness brotherly kindness; and to brotherly kindness charity.8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:1-10).Peter has divided this criterion into two separate groupings. The first are four steps in the spiritual development of one’s Self:1. add to your faith/pistis — the ordinances and covenants we receive. It is given to us by God’s authority, and is a sustaining power that we may live to and depend upon.2. virtue — the word actually means “manliness (valor),” strength, integrity, honesty, intelligence. {7} It is what we are; our power to do what must be done.3. knowledge — of truth. “And truth is knowledge of things as they are, and as they were, and as they are to come (D&C 93:24).” Knowledge is something we are given and are expected to act upon. We have only as much free agency as we have knowledge of reality. Without sufficient knowledge of both the principles and their consequences, we are free to guess but not really free to choose. If we knew all truth, our agency would be absolute.4. temperance — self control, the way we conduct our own lives, doing nothing in excess. Freedom is the power to choose and to do, but abdicating that power to our inability to control what we do is a form of slavery.The second grouping is four steps about our attitudes and relationships with other people:5. patience — We must be patient, especially with children; but also with ourselves; and even with God as is eloquently expressed in Psalm 25.6. godliness — the Greek word means “reverence.” It is also about our attitude and actions toward other people. To revere something or someone is to rejoice in the goodness and beauty of their reality. We can never seek to hurt anything or anyone whom we revere. {8}7. brotherly kindness — in this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation. Strong # 5360 (first edition, 1890) reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren” Philadelphia is a focused love, love for an individual, implicitly a reciprocated one-on-one relationship.8. Charity expands that focused love to everyone. It seems to me that a major characteristic of God is his ability to love everyone equally and at the same time to focus his love just on one individual without diminishing his love for everyone else. (My parents could do that with their six children. Each one of us knew he or she was Dad and Mom’s favorite, and each one also knew that all the others knew they were the favorite as well. That is a beautiful thing for me to remember.)In the first four steps Peter outlines what one must do to qualify one’s Self to serve others. The second four are the steps that qualify us for eternal life. Even though they are presented in a sequence, each of them must be developed in small steps, often simultaneously with the others because they build upon each other. Peter continues,8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:1-10)As far as I know, to make our calling “sure” is to fulfill the covenants we were called to fulfill—that is, to keep the covenants we made at the Council in Heaven. When we have done that, our election will have become “sure” also.It is important to note that there is nothing there to suggest that anyone else has to even notice what we are doing, what we have done, or who we are. The qualities of greatness have almost nothing to do with what the world (or even many members of the church) thinks of is being “great.” True greatness has only to do with the qualities of one’s soul. That greatness shines from our eyes and illuminates our whole person. It is the single thing that defines who and what we are.If love is the engine that drives our actions, and if we obey because we choose to, then both love and obedience together are the single expression of the “eternal law of our own beings.” {9} They define who we were at the Council, who we are just now, and who we will always be. It is that truth/light/love by which we shine, and that we acknowledge in others, and share with God and his children that enables us to be included in their celestial community.The wonderful thing about Peter’s grouping is that it is a list—that is, we do not complete one item before beginning the next, and it is also a sequence where one follows the other. For example, one cannot master patience if one has little self control, and charity is impossible without “brotherly kindness.”The other positive aspect of Peter’s catalogue is that, except for pistis which he uses to represent the Christian temple covenants, and charity which is a cleansing gift of the Spirit, no covenant or ordinance is necessary to cultivate any of the other qualifications for salvation. Persons who lack the covenants and ordinances but have those personal qualities in this world go into the next with tremendous advantage. In the spirit world, their lack can easily be taken care of by vicarious priesthood ordinances. I believe those refining qualities are what Joseph meant when he explained to his friends,18 Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection.19 And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come (D&C 130:18-19).As I read those verses, “principle of intelligence” is the quality of one’s soul, while “knowledge and intelligence” require our diligence in keeping the covenants and honoring the ordinances that validate them. Whether we achieve those ends in this life or the next does not seem to be at issue. What is at issue is that the rules are set. We are not immediately condemned by our sins because we can repent. But in the very end, the standards of excellence are established and there will be no wiggle room to get around them. Nephi’s testimony stands as a beacon.23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do (2 Nephi 25:23).As is often so, it is to Alma that we turn for the last word. He explains that the Savior’s mercy enables us to repent, but it is his justice that enables our salvation.15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also.16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.17 Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment?18 Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.19 Now, if there was no law given—if a man murdered he should die—would he be afraid he would die if he should murder?20 And also, if there was no law given against sin men would not be afraid to sin.21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice.24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.25 What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God.26 And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery (Alma 42:15-26).—————————FOOTNOTES{ 1} For a discussion of hesed, see in this website: “Ether 12:27 – weakness, strength, and humility; & pistis, hesed, and charity – LeGrand Baker.”{2}Psalm 25 is also full of temple code. You can find my discussion of the psalm in Who Shall Ascend into the Hill of the Lord, first edition, 525-543; second edition, 378-90.{3} You can find a discussion of sode in Who Shall Ascend into the Hill of the Lord, first edition 195-209; second edition, 139-48.{4} For a discussion of Psalm 82 see Who Shall Ascend into the Hill of the Lord, first edition, 227-45; second edition, 162-74.{5} Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951), 5:401-02; . Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook, (Provo: BYU Religious Studies Center, 1980), 205.{6} “Moroni 7:19-39 — ‘faith in Christ’ — pistis, covenant, contract – LeGrand Baker.”{7} Strong # 703, “Manliness (valor)” is the definition in my 1890 edition. My newer, more politically correct edition prefers a definition that means just a nice-person.{8}Strong # 2150.{9} In Who Shall Ascend into the Hill of the Lord, the chapter called “Alma 13: The Quest for Self: to Know the Law of One’s Own Being,” first edition, 801-06; second edition, 564-67.<><><><><><><><><><><><><><><><><>John 1:4 -- (part 9) -- Family and Friends in the Postmortal Spirit World -- LeGrand Baker Author : lbakerIt seems to me that our life in the postmortal spirit world will be consistent with this one. We will seek for the same sense of fulfillment we sought here, whether good or bad, or somewhere in between, just as Alma said (Alma 34:32-35).We will still be with family and friends, only we will also be able to renew premortal friendships with people we were not able to associate with them in mortality because they came to this world in a different time and place from when we came.Our activities will still be about fulfilling the covenants we made earlier in the Council in Heaven and that we renewed in this world. I suppose that is especially true of people who die relitively young, except the burden of their covenants probably had more to do with their duties in the postmortal spirit world than in this one.In Section 131 it tells of the importance of “the new and everlasting covenant of marriage.” Later in that section we learn of marriage by or in the new and everlasting covenant. {1} Marriage is a part of the covenant. That does not diminish the marriage covenant, it only makes it a part of a greater whole. In its totality, the covenant is new because it is renewed in this world, it is everlasting because it is the covenant we made at the Council. Therefore, it includes all that we promised we would do before, during, and after this mortal life.The importance of keeping the entire covenant is spelled out with great power in the first 14 verses of Section 132 where we learn about the entire new and everlasting covenant.{2}Family and friends are everything. When Jedediah M. Grant died, Heber C. Kimball spoke at his funeral and told about President Grant’s experiences in the spirit world. This is what he said.I went to see him one day last week. …. He said to me, brother Heber, I have been into the spirit world two nights in succession, and, of all the dreads that ever came across me, the worst was to have to again return to my body, though I had to do it. But 0, says he, the order and government that were there! When in the spirit world, I saw the order of righteous men and women; beheld them organized in their several grades, and there appeared to be no obstruction to my vision; I could see every man and woman in their grade and order. I looked to see whether there was any disorder there, but there was none; neither could I see any death nor any darkness, disorder or confusion. He said that the people he there saw were organized in family capacities; and when he looked at them he saw grade after grade, and all were organized and in perfect harmony. We would on this earth, but I never saw any to compare with those that were there. I saw flowers of numerous kinds, and some with from fifty to a hundred different colored flowers growing upon one stalk.” We have many kinds of flowers on the earth, and I suppose those very articles came from heaven, or they would not be here.After mentioning the things that he bad seen, he spoke of how much he disliked to return and resume his body, after having seen the beauty and glory of the spirit world, where the righteous spirits are gathered together.Some may marvel at my speaking about these things, for many profess to believe that we have no spiritual existence. But do you not believe that my spirit was organized before it came to my body here? And do you not think there can be houses and gardens, fruit trees, and every other good thing there? The spirits of those things were made, as well as our spirits, and it follows that they can exist upon the same principle.After speaking of the gardens and the beauty of every thing there, brother Grant said that he felt extremely sorrowful at having to leave so beautiful a place and come back to earth, for he looked upon his body with loathing, but was obliged to enter it again.He said that after he came back he could look upon his family and see the spirit that was in them, and the darkness that was in them; and that he conversed with them about the Gospel’, and what they should do, and they replied, ” Well, brother Grant, perhaps it is so, and perhaps it is not,” and said that was the state of this people, to a great extent, for many are full of darkness and will not believe me. {3}The world we enter upon leaving this one is designed to give us every opportunity we did not have in this world. However, there are priesthood and temple ordinances that must be performed here. President Wilford Woodruff reported that when the St. George Temple was completed,Every one of those men that signed the Declaration of Independence, with General Washington, called upon me, as an Apostle of the Lord Jesus Christ, in the Temple at St. George, two consecutive nights, and demanded at my hands that I should go forth and attend to the ordinances of the House of God for them.” {4}Those great men did not request that their temple work be done. It was theirs by right, and they “demanded” that it be taken care of. President Woodruff told that story more fully soon after it happened.I will here say, before closing, that two weeks before I left St. George, the spirits of the dead gathered around me, wanting to know why we did not redeem them. Said they, “You have had the use of the Endowment House for a number of years, and yet nothing has ever done for us. We laid the foundation of the government you now enjoy, and we never apostatized from it, but we remained true to it and were faithful to God.” These were the signers of the Declaration of Independence, and they waited on me for two days and two nights. I thought it very singular, that notwithstanding so much work had been done, and yet nothing had been done for them. The thought never entered my heart, form the fact, I suppose, that heretofore our minds were reaching after our more immediate friends and relatives. I straightway went into the baptismal font and called upon brother McCallister to baptize me for the signers of the Declaration of Independence, and fifty other eminent men, making one hundred in all, including John Wesley, Columbus, and others; I then baptized him for every President of the United States, except three; and when their cause is just, somebody will do the work for them. {5}In his journal he recorded that while he was in St. George, on August 22, 23, and 24 he ordained some High Priests rather than elders. Of those, he names George Washington, John Wesley, Benjamin Franklin, and Christopher Columbus.{6}Several years later, on March 19, 1894, President Woodruff reported in his journal,I had a Dream in the night. I met with Benjamin Franklin. I though He was on the Earth. I spent several hours with him and talked over our Endowments. He wanted some more work done for him than had been done which I promised him He should have (2d). I thought then He died and while waiting for burial I awoke. I thought very strange of my Dream. I made up m mind to get 2d Anointing for Benjamin Franklin & George Washington. {7}Both of those accounts suggest that the spirit world is the same as this one, except the colors, flowers are more beautiful, and the people were organized “in perfect harmony.” We also learned that the men who gave us our freedom still associate with each other and can act in unison. Everything I know about our premortal world, about the importance of this life, and about the worlds to come has only to do with our relationships with God and with his children. Priesthood covenants and ordinances are about sealing those relationships. Priesthood is a function of charity. Charity is expressed in the law of consecration. The quality of our life in the eternities is determined by the quality of our truth/light/love as we develop it during our maturation through linear time. In Doctrine and Covenants 88, after explaining qualifications for the various degrees of glory, the Lord also explained that eternal life is about eternal relationships (D&C 88:15-38)39 All beings who abide not in those conditions are not justified.40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:39-40).The Prophet Joseph clarified that in a most beautiful way when he expanded,1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).I do not believe that our dearest family connections and friendships first happen by accident in this world, nor to I believe they will ever end. Brigham Young once said,The kingdom of God secures unto the faithful eternal life, with wives, children, and friends, in glory immortal, and in eternal felicity and bliss. Life eternal in His presence is the greatest gift that God can bestow upon His children. {8}Heber C. Kimball believed the same, and listed Brigham young among his eternal friends. At Jedediah M. Grant’s funeral he expressed his love for his brethren. (Apparently something else was also on his mind that day. His other comments seem rather comical in view of the fact that he had more wives than any other man in Utah.)I am talking of what I know, and not of what I merely believe; and may the Spirit of God, the Holy Ghost, the Comforter, rest upon you, my brethren and sisters, and upon our families and every good person. Brother Brigham is my brother, and brother Jedediah is my brother; I loved him, I love those men, God knows I do, better than I ever loved a woman; and I would not give a dime for a man that does not love them better than they love women. A man is a miserable being, if he lets a woman stand between him and his file leaders; he is a fool, and I have no regard for him; he is not fit for the Priesthood.{9}May I tell you my personal feelings about the meaning of eternal family and of eternal friendships, and why I believe that they are almost exactly the same thing.As a boy, I remember hearing church talks about genealogy and how important it is that we be sealed to our parents, and they to theirs, etc., etc., in one continuous chain until finely we get to Adam. (There was always some wiggle room in those talks, saying that if some ancestor were bad, then his link would not be in the chain, but the chain would just skip that link and go on intact anyway.) So I visualized that concept this way:Here is Adam—who looks very funny indeed—from him comes zillions of chains of people, so he looks much like poor old Jacob Marley in Dickens’ Christmas Carol, with chains attached to him in every direction. That imagery didn’t make a lot of sense when I was a boy, but it was what I was taught, so I believed it must be right somehow.As I grew older, I realized that the idea of chains was very misleading, but I did not know what to replace it with. Then, one morning while I was on my mission in England, we came out of our digs to discover a magnificent spider web in the bushes by the driveway. The sun had just come up but the dew was not yet melted away. The sunshine on that dew on that spider web looked like it was arrayed with a thousand sparkling diamonds. It was magnificent. As I contemplated its beauty, I realized that was the answer I was looking for. Our eternal relationships are not like a chain, but like the multiple connections of that beautiful spider web. I am sealed to my parents. My mother is sealed to her parents. Grandma is sealed to her sister, my mother’s Aunt Rinda, who is sealed to her son, who is sealed to his wife, who is sealed to her brother, who is sealed to his wife and thereby to her parents, ad infinitum. It wasn’t a chain at all. It was a pattern like a spider web with everyone ultimately connected to everybody else. I really liked that idea, and I still like its implications.The practical application of that idea is that because everyone is ultimately related to everyone else, then everyone is also sealed to everyone else. Friendships become family. I am sealed to my tenth great-grandfather John Lathrop who came to America in the 17th century. My dear friend is also sealed to his multi-great grandfather John Lathrop by the same priesthood authority. Through those interconnections (and probably several others) my friend and I are sealed together by the same priesthood power as we are sealed to members of our immediate families. Those connecting points create sealing links so that we are in fact all one very large family.I strongly believe that friendship bonds are similar to our family bonds, and that both kinds of love have a much firmer base than our short relationships in this world’s experiences. I believe that both kinds of love are founded on eternal covenants, originating a very, very long time ago. I believe that friendships that seem to begin by happenstance here, and will be projected into the future eternities, are strong here because they actually began in past eternities. That is, in this world we don’t make new friends, we only recognize old ones.I liked the spider web imagery for many years, but after a while it asked questions it could not answer. The most pressing of those questions was also the most simple: Why was it flat? What would happen if it were not two dimensional? The question answered itself. “Flat” really makes only a little more sense than “chains.”One day I was visiting with my best friend at BYU and he was trying to explain some mathematical principles to me (not an easy task, by the way). He told me the difference between a “sphere” and a “ball.” To theoretical mathematicians they present entirely different problems. A sphere is hollow like a balloon or a basketball. A ball is solid like a baseball or like the earth. Once my head had settled on that concept, he told me how those principles related to theoretical multiple dimensions.That’s when all my lights came on.Make the spider web a multidimensional ball with everybody connected to everybody and the Savior in the center. That’s beautiful, but now it asks another question: “Who are on the outside edges? The answer is “No one!” This ball is infinitely multidimensional so everyone is at the center and everyone is next to everyone.It seems to me it has to be that way. Even though my mind does not know how to visualize such a ball, that doesn’t matter. If time and distance do not work in the celestial world like they work here, then physical proximity is not the issue. Even though the physical juxtapositions I have tried to imagine are not adequate, that analysis plus a good hug are still the only way I can understand it.That hug asks the next question. “What is the sealing power.” Obviously, the first answer is the priesthood. The reasoning behind that answer is that God is a God of order, and the sealing authority must be the ordinances of priesthood authority. But that answer does not address the question. Authority and power may not be the same thing. The question is, what is the sealing power.I do not think the power that seals us to the Saviour is his authority. I believe the power by which he seals us to himself is his love for us. If it is true with him, then it must also be true with us — the power that seals the Saviour to one’s Self is one’s love for him. If it is true of that relationship, then it must be true of all relationships—the eternal sealing power is the love that emanates from each individual — our truth/light/love. The ultimate sealing power is Charity.The Saviour’s love for us is the eternal constant. The only variables are our love for God and for his children. If that statement is correct, then the power to be saved in the Celestial kingdom is one’s individual power to personify — to respond to and to be an expression of — to BE — Love.If that is true—and I am convinced it is—then the whole matter boils down to the simplest of all possible formulas: Said one way it is the Savior’s words: “If you love me, keep my commandments.” Said another way it is the conclusion of Moroni 7, “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.”I truly believe that love is the only and the ultimate sealing power, and, as such, it is also the final qualification for Celestial glory.Essentially all I have written says only this: All one has to do in order to be saved in the Celestial kingdom is to be the sort of person who is comfortable in that multi-dimensional celestial relationship that is charity. That notion fits this context,92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;95 And he makes them equal in power, and in might, and in dominion.96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-97).The people in the ball “see as they are seen, and know as they are known.” I suppose that if people are not comfortable being in that situation, they just won’t want to be in the ball.————————FOOTNOTES{1} D&C 132:19 says “by”; v. 41-42 say “in.”{2} In the “Scriptures” section of this website you will find, “D&C 132:1-15, new and everlasting covenant, LeGrand Baker.”{3} Heber C. Kimball, Remarks at the funeral of Jedediah M. Grant, December 4, 1856, Journal of Discourses, 4:135-138. You can find the whole sermon in “Favorite Quotes” in this website.{4}President Wilford Woodruff, April 10, 1898, Conference Report, 89-90.{5} Wilford Woodruff, Sunday, September 16, 1877, Journal of Discourses, 19:229.{6} Wilford Woodruff’s Journal, 1833-1898, Typescript in 9 vols. edited by Scott G. Kenney, 7:366-67.{7} Wilford Woodruff’s Journal, 1833-1898, Typescript in 9 vols. edited by Scott G. Kenney, 9:293.{8} Journal of Discourses, 11: 127.{9} Heber C. Kimball, Remarks at the funeral of Jedediah M. Grant, December 4, 1856, Journal of Discourses, 4:135-138.<><><><><><><><><><><><><><><><><>John 1:4 -- (part 8) -- The Postmortal World -- Salvation for the Dead -- LeGrand Baker Author : lbakerOnce again let me remind you that I am writing my opinion, not church doctrine.The postmortal spirit world is the culmination of our journey through linear time, and is the consummation of our definition of Self. There is a veil like a two-way mirror that separates us from that next world. We do not see them, but they must be able to remember (perhaps sometimes see) us, for if they could not remember this world, they could not repent or retain their family connections. Then vicarious temple ordinances would have no meaning and they could not use the experiences of this world as a platform from which to rise into eternity.Human life on this earth happens on such an uneven playing field that many rational people look upon it with utter despair. They know nothing of a premortal life, so cannot know anything of the covenants and decisions made there. They find no hard evidence of a postmortal life, so either deny it, or accept it with a blind but hopeful “faith.” The tragedy is that many religionists who believe there is a purpose in existence, use that belief to justify prejudice, contempt, bullying, hatred, sometimes murder, and even genocide. That has always been so, as far back as written history can take us. Nevertheless, there is a fundamental goodness in most people, and an innate sense that this world is not all there is, but that we, like Moses, are wandering as “strangers in a strange land (Exodus 2:22).” The LDS Church survives under the cultural, political, and military umbrella of those good and honest people who share an inherent value of the dignity and beauty of life.The Prophet Joseph Smith, while a prisoner in Liberty jail in 1839, wrote a letter to the Saints in which he lamented the persecutions they had suffered. The conclusion of that letter reads,12 For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it—13 Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven—14 These should then be attended to with great earnestness (D&C 123:10-17).The gospel is the only truth that can level the inequities of this uneven playing field. Our missionary work is important but not sufficient. In the end, it is the work we do in the temples that will enable all persons, from all generations no matter what their disadvantages in this life, to have access to all truth in an environment that will let them become precisely who and what they choose to be, with all of the advantages of the Atonement.Our responsibility of doing vicarious ordinances for the dead reinforces our sensitivity to, and our understanding of the reality of the hereafter. It also contravenes many of the fears we have in this life, and counterbalances much of the pain and sorrow we feel when a loved one dies.Because we cannot see their world. The scope of the afterlife is still a mystery to us. And though we understand the gist of Peter’s words, we do not have access to the full breath of the meaning of what he writes.For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit (1 Peter 4:6).The greatest scriptural insight we have on the conditions of that spirit world is President Joseph F. Smith’s vision of the redemption of the dead in Section 138 of the Doctrine and Covenants. There we learn that those who had a firm testimony in this world, retained that testimony in the next (v. 9-16). They were aware of what was happening in our world, so they knew when the Savior would die, and gathered to welcome him into the spirit world (v. 16-18). Not everyone was there to meet him. The Savior did not visit those who were unworthy, but established missionary work among the righteous so they could teach the others and invite them to accept the vicarious temple covenants and ordinances. (v. 36-37, 57)President Smith tells us who was in attendance. He does it so casually that it is apparent he did not need to be introduced to them, but recognized who they were. He mentions the Old Testament prophets by name, and tells us the Nephite prophets were there as well. This was a gathering of the noble and great ones, including both those who had already lived as mortals and were in the postmortal spirit world, and those, like Joseph Smith, who were to be born into this world long after the Savior was resurrected. (v. 53-55) That fact teaches us a great deal about the organization of heaven.Last time I quoted a number of statements from Wilford woodruff showing that Joseph Smith is still he head of this dispensation and that there is an ongoing communication between his organization in the postmortal spirit world and the current leadership of the Church of Jesus Christ of Latter-day Saints. It suggests that the last living prophet is the liaison between the larger church over which Joseph presides in the spirit world and the current living prophet.In Section 138 we see premortal and postmortal spirits associating together. We can know that they are among the noble and great ones because the list of people who were present is bracketed on both ends by identifying them as such.38 Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days and father of all (D&C 138:38),…. [names and identifications of people who have died are given here] …..53 The Prophet Joseph Smith, and my father, Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits who were reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work,54 Including the building of the temples and the performance of ordinances therein for the redemption of the dead, were also in the spirit world.55 I observed that they were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God.56 Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men (D&C 138:53-56)Last time I quoted Wilford Woodruff’s testimony in which he said, “Joseph Smith was ordained before he came here, the same as Jeremiah was.” {1} Similarly, Isaiah 48 and 49 as recorded in 1 Nephi 20 and 21 also shows that even before the war in heaven Joseph was responsible for the success of the dispensation that was to prepare for the second coming of the Savior.{2} It is perfectly reasonable then, that he, along with the others who were heads of dispensations, should be present at the Council meeting that organized missionary work among the dead.From that I conclude that the members of the Council in Heaven remain an intact quorum and continue to work together and preside over all parts of our journey through linear time.It is necessary for the order and organization of things, that at least some of the leaders must be able to transcend the boundaries between the pre- and post-mortal spirit worlds, but that is not, and cannot be true for the great majority of people.I suspect that very few of us get out of this world having completed all of the things we covenanted to do here, and it would be contrary to the laws of justice and mercy if we could remember our premortal spirit world until we had fulfilled those covenants. Because if, when we die, we could remember our premortal experiences, that would negate our opportunity to “be judged according to men in the flesh, but live according to God in the spirit (1 Peter 4:6).”If the dead could remember the choices they made before they were born into our world, such a memory would negate the need for missionary work, conversion among the dead would be meaningless because they would remember that they had already accepted the blessings of the Atonement, And they would lose their free agency. Our not being able to remember gives us a chance to start over without bringing any baggage from the previous world, thus guaranteeing our free agency here in mortality. If postmortal spirits could remember their premortal covenants, then all that opportunity would be taken away. Therefore, after we die, the enormous majority of us remember this world but not the premortal world. Therefore, the next world is best understood as an extension of this one, and, as President Wilford Woodruff explains, there is perfect priesthood organization there that directs what is done and how it is accomplished.I want to say to my brethren and sisters, that we are placed upon the earth to build up Zion, to build up the kingdom of God. The greater proportion of the male members of Zion, who have arrived at the years of early manhood, bear some portion of the Holy Priesthood. Here is a kingdom of Priests raised up by the power of God to take hold and build up the kingdom of God. The same Priesthood exists on the other side of the veil. Every man who is faithful in his quorum here will join his quorum there. When a man dies and his body is laid in the tomb, he does not lose his position. The Prophet Joseph Smith held the keys of this dispensation on this side of the veil, and he will hold them throughout the countless ages of eternity. He went into the spirit world to unlock the prison doors and to preach the Gospel to the millions of spirits who are in darkness, and every Apostle, every Seventy, every Elder, etc., who has died in the faith as soon as he passes to the other side of the veil, enters into the work of the ministry, and there is a thousand times more to preach there than there is here. {3}When President Joseph F. Smith described his vision of the redemption of the dead, he quoted the first verse of Isaiah 61 in three different places (v. 18, 31, 42). In verse 42 he quoted much of it verbatim.42 And Isaiah, who declared by prophecy that the Redeemer was anointed to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that were bound, were also there.Isaiah 61:1 reads,1 The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;Isaiah says the Savior will “preach good tidings unto the meek,” In Psalm 25, the “meek” are clearly identified as those who kept the covenants they made in the Council in Heaven, and in D&C 138 those are the persons to whom the Savior came. {4}Isaiah 61 is a deeply encoded, but rather complete description of the Feast of Tabernacles temple rites that would be performed for the dead. There are three discussions of Isaiah 61 on this website under “Scriptures” then “Old Testament.” The first and most complete is called “An Endowment for the Dead.” The other two were written some time ago. They are “Temple rites for the dead” and “Blessed are all they that Mourn.” There is no point in repeating them here, so I invite you to read them there.The Savior also used parts of Isaiah 61 to call attention to his work with the dead. In the synagogue in Nazareth he read the passage and said “This day is this scripture fulfilled in your ears.” We can know that the Jews understood, because they responded the way they almost always did when they understood — they got angry and tried to kill him.28 And all they in the synagogue, when they heard these things, were filled with wrath,29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.30 But he passing through the midst of them went his way, (see Luke 4:16-30).A different time, when his followers did understand but did not get angry was when he introduced the Sermon on the Mount with the Beatitudes.4 Blessed are they that mourn: for they shall be comforted. (Matthew 5:4 paraphrases Isaiah 61:2)One wonders how much they understood. For Isaiah 61 is to a complete ancient temple drama, including coronation rites, priesthood ordinances, the birthright blessings of Abraham, a wedding ceremony, and an encoded promise of the resurrection.When the resurrected Lord spoke the Beatitudes to the Nephites who had retained the Feast of Tabernacles temple drama as part of their worship services, it is likely that every adult present understood the full implications of this Isaiah chapter, just as Moroni did when he closed the Book of Mormon with review of those rites including the marriage ceremony.{5}Understanding Isaiah 61 opens to us a whole new appreciation of the ancient Israelite and Nephite religion because it teaches us that they knew of the promise that the Savior would give their dead a full opportunity to accept the gospel.Beginning with chapter 40, Isaiah is a poetic rendering of the ancient Feast of Tabernacles temple drama.{6} That is apparent from the sequence of its ideas – Council in Heaven, steps in the cosmic myth, and concluding with the second coming of the Savior. Scholars have long since noted that the second half of Isaiah relies heavily on the psalms. That reliance is another evidence that the last half of Isaiah is a review of the Israel temple drama because the psalms were the liturgy of the drama.{7}It is probable that Isaiah 61 is a commentary on Psalm 22, which is the most powerful testimony I know that the pre-exilic Israelites understood the full magnitude of the Atonement. All four of the gospels recognize the 22nd Psalm as a description of the Savior’s experience on the cross. References in the gospels to Psalm 22 are Matthew 27:35, 27:46; Mark 15:24, 15:34; Luke 23:34; John 19:24. After his death, according to the psalm, Jehovah himself went down into the Underworld to save the king and his people from the clutches of death and hell.{8}Psalm 22 is the earliest evidence I know of in the Old Testament that explicitly teaches that the Savior’s Atonement includes the promise of redemption of the dead. Its first two thirds is a prophetic description of the Savior’s agonies on the cross, then after the Savior dies in the psalm, its last third is about his triumphal entry into the spirit world.22 I will declare thy name unto my brethren: in the midst of the congregation [as we read in D&C 139] will I praise thee.23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.25 My praise shall be of thee in the great congregation: I will pay my vows [keep my covenants] before them that fear him. [the meek]26 The meek [defined in Psalm 25 as those who keep the covenants they made at the Council] shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. [that is very inclusive]28 For the kingdom is the Lord’s: and he is the governor among the nations.29 All they that be fat upon earth shall eat and worship: all they that go down to the dust [the dead] shall bow before him: and none can keep alive his own soul. [even the dead require the blessings of the Atonement]30 A seed shall serve him [in Isaiah 61 the “seed” that shall serve him are the living who do the work for the dead]; it shall be accounted to the Lord for a generation.31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this (Psalms 22:22-31).————————–FOOTNOTES{1} Journal of Discourses, 21: 317-318. President Wilford Woodruff taught that principle during his sermon in General Conference, Sunday Afternoon, October 10th, 1880.{2} I have four short essays discussing 1 Nephi 20. You can find them by using the search engine.{3} President Wilford Woodruff, Journal of Discourses, 22: 334. Scriptural references that say the spirits in prison will be taught the gospel include: John 5:25; 1 Peter 3:19, 4:6; D&C 76:3-74, 88:99, 124:29, 127:5, 128:5-15 (Hebrews 11:40), 128:24-25,137:1-10, 137:7; Moses 7:38, 57.{4} See the discussion of Psalm 25 in the “Scriptures” section of this website.{5} See the discussion about Moroni 10:28-1 in this website.{6} There is an exception. In the scriptures section of this website, under 2 Nephi 20, there is an introductory essay showing that Isaiah 44:28 through chapter 48 was either written or edited by the Jews during the Babylonian captivity. So those chapters are not part of Isaiah’s review of the Israelite temple rites.{7} That is the message of the book Who Shall Ascend into the Hill of the Lord.{8}That Psalm 22 as a prophecy of the Savior’s Atonement and as his triumph in the world of spirits is discussed in Who Shall Ascend into the Hill of the Lord, first edition 422-25, 435-37; paperback edition 305-08, 317-18.<><><><><><><><><><><><><><><><><><>John 1:4 -- (part 7) -- the mortal world -- a reflection of the Savior's light -- LeGrand Baker Author : lbakerIn him was life; and the life was the light of men (John 1:4).I mentioned in part 5 of this series that the earth is going through a long creation process that began with the decisions of the Council in Heaven and will not conclude until it becomes a celestial orb. Our journey through linear time is parallel to that creation process, each step presenting us with ever new and previously unimagined possibilities.When our intelligences received spirit bodies made from the Savior’s light, we were clothed with power that was greater than our own, like a candle in a lighthouse. Now, in mortal bodies that are also made from the Savior’s light, our own truth/light/love is magnified even more. Few of us can actually see another’s light, but we can feel it. The following is a classic description of that feeling and how the cleansing power of the Holy Ghost effects our relationships with other people. Parley P. Pratt wrote,In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—”O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! his countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood. {1}President McKay described the same phenomena when he wrote,Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Saviour was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us. {2}When Heber C. Kimball spoke at the funeral of Jedediah M. Grant, he described the source of that radiation — both the good and the bad. He said,During brother Grant’s brief sickness…. He said to me, brother Heber, I have been into the spirit world two nights in succession, and of all the dreads that ever came across me, the worst was to have to again return to my body, though I had to do it. But O, says he, the order and government that were there! [talks about happiness of the righteousness, about family organizations, about what Joseph and others are doing to help the saints, about the beauty of the place, especially the flower gardens]….He said that after he came back he could look upon his family and see the darkness that was in them [That is the best commentary I know on Moroni’s statement at the close of the Book of Mormon: “Holy and without spot”]; and that he conversed with them about the Gospel, and what they should do, and they replied, “Well, brother Grant, perhaps it is so, and perhaps it is not,” and said that was the state of his people, to a great extent, for many are full of darkness and will not believe me. {3}The radiation President McKay described is our own truth/light/love refined by the cleansing power of the Holy Ghost. Heber C. Kimball explained its importance in a sermon he delivered in the Tabernacle on February 8, 1857.I am perfectly satisfied that my God is a cheerful, pleasant, lively, and good-natured Being. Why? Because I am cheerful, pleasant, lively, and good-natured when I have His Spirit. That is one reason why I know; and another is the Lord said, through Joseph Smith, “I delight in a glad heart and a cheerful countenance.” That arises from the perfection of His attributes; He is a jovial, lively person, and a beautiful man. {4}If we begin with the premise that “God is a cheerful, pleasant, lively, and good-natured Being” then everything else falls into place. Lehi’s famous couplet, “Adam fell that men might be; and men are, that they might have joy(2 Nephi 2:25),” is a necessary conclusion to that premise, just as is the Lord’s statement to Moses, “For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man (Moses 1:39).” I read that to say that God’s work to his glory is to make men truly alive — and joy is the essence of that aliveness.Through the medium of our physical body we can just taste a little of that joy while we are in this world (Alma 19:6, 26:36) so that when this body is a fully matured celestial being, it will be the power by which our intelligence obtains and retains a fulness of joy. The Lord explained,33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;34 And when separated, man cannot receive a fulness of joy (D&C 93:33-34).In this world the quality of our truth/light/love/joy defines the quality of our soul (“the spirit and the body are the soul of man” (D&C 88:15). The quality of our soul determines the quality of our resurrected bodies (D&C 88:17-33). Celestial bodies are pure light. Therefore, to have a celestial body our truth/light/love/joy must also be pure.Now, the overriding question is: How do we achieve those prerequisites to eternal life while we are still in this world? The Savior’s prayer gives us the key.11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. ….13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves (John 11, 13).“That they might have my joy fulfilled in themselves.” That is the answer. In the contexts of these scriptures, “joy” is a quality of power. In a formal sense, joy is a product of charity which in turn is equated with keeping priesthood covenants. Peter gave the Saints a simple (well, simple enough to say but not so simple to do) eight-step process whereby we can make our calling and election sure.{5} He wrote,5 And beside this, giving all diligence, add to your faith [# 4102, pistis = the Greek word means contract or covenant] virtue [# 703, “manliness”]; and to virtue knowledge [# 1108, knowledge, understanding. I prefer the definition of truth in D&C 93:24 is knowledge of reality in sacred time];6 And to knowledge temperance [# 1455, self control]; and to temperance patience [# 5281, steadfastness, constancy, endurance. That describes our relationship with God, with oneself, as also with other people]; and to patience godliness [# 2150, reverence. One can never hurt or be unkind to something or someone whom one revers];7 And to godliness brotherly kindness [# 5360, philadelphia = “fraternal love” {6}]8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:5-10).{7}Of those eight steps, the first four are about our relationship with God and with our Self. The second four are about our relationships with other people. Before the Savior left this world, he explained the power of those relationships to the Twelve.9 As the Father hath loved me, so have I loved you: continue ye in my love.10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.12 This is my commandment, That ye love one another, as I have loved you. (John 15:7-12).Priesthood ordinances and covenants (baptism, gift of the Holy Ghost, and the coronation ceremonies as practiced in the ancient Israelite temples) {8} give power which enables freedom, which freedom enables joy. A shining example is a prophecy of vicarious temple work for the dead in Isaiah 61. {9} Verse 3 is the coronation ceremony. There the anointing is called “the oil of joy.”3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes [ashes were removed by a ceremonial washing], the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified (Isaiah 61:3).“Double” is code for the birthright blessings. The Law of Moses required that the birthright son received a double portion. In the ancient temple service the double was the birthright blessings of Abraham which brings “everlasting joy.”7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them (Isaiah 61:7).Verse 10 is spoken by the dead and represents their marriage ceremony. It is introduced with “my soul shall be joyful in my God.”10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels (Isaiah 61:3).The relationships described there for the dead are not different from the relationships we have while we are living. Priesthood is primarily a function of those relationships. The Savior’s Beatitudes are all about priesthood ordinances, covenants, and the responsibilities we have for each other. One of those is expressly about how one can become a sacral king or queen and a worthy priest or priestess. It reads,7 And blessed are the merciful, for they shall obtain mercy (3 Nephi 12:7).Many of the Beatitudes are quotes or paraphrases from other scriptures, so to understand them we must place them in their original context as the Savior’s audience would have done. This Beatitude echoes the promise given in Psalm 18 which reads:25 With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright (Psalms 18:25).That verse twice uses a variation of hesed. Hesed is a Hebrew word that means unfailing love based on a prior covenant. The psalm reads: “With the merciful [hesed as an adjective] thou wilt shew thyself merciful [hesed as a verb].” Just as the Beatitude reads, “blessed are the merciful, for they shall obtain mercy.”Hesed is best understood as reciprocated charity or fraternal love. {10} Charity is always the answer. However, just as true repentance is a gift of God that cannot be accomplished without the covenants and ordinances that enable our reception of the blessings of the Atonement, so charity is also a gift that cannot be achieved without living to those ordinances and covenants. The Prophet Joseph admonished his friends,45 Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven.46 The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever (D&C 121:45-46).As the prophet wrote, we must strive to have the Holy Ghost as a constant companion. Several years ago I put together a group of accounts about the Prophet Joseph — after his death — returning to his friends to teach them that they must learn to listen to the instructions of the Holy Ghost or they could not succeed in this life or the next. I was just going to refer you to them and let it go at that, but I think they are so important they need to be quoted here. {11}——————————Oliver B. Huntington was a good friend of the Prophet Joseph. He came to Utah and was a patriarch in Springville before his death. The following is a copy of a letter he received from SGR. But I don’t know who SGR was.Springville, Aug. 27, 1885Shortly after the settlement at Winter Quarters, I do not remember the date, living next to the Historians Office, I had the privilege of seeing a copy of a vision, President Young had at that time and being permitted to take items from it, I copied what I felt would be a comfort and benefit to me on my long journeying, about to take place, for I was about to visit England my native land, with my husband who was going upon a mission, and I felt I needed something to say to the people. I give it here as near as possible having copied it from the original manuscript.Joseph stepped towards me and looking very earnestly, yet pleasantly said, “Tell the people to be humble and faithful, and be sure to keep the spirit of the Lord, and it will lead them right; be careful and not turn away of the still small voice: it will teach you haw to do and where to go; it will yield the fruits of the kingdom: Tell the brethren to keep their hearts open to conviction so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the Spirit of the Lord from other spirits; it will whisper peace, and joy in their souls; it will take malice, hatred, strife and all evil from their hearts; and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God. Tell the brethren if they will follow the Spirit of the Lord they will go right.Be sure to tell the people to keep the Spirit of the Lord; and if they will find themselves just as they were organized by our Father in Heaven, before they came into the world. Our Father in Heaven organized the human family, but they are all disorganized and in great confusion.” Joseph then showed me the pattern, how they were in the beginning. This I cannot describe, but I saw it, and saw when the Priesthood had been taken from the earth, and how it must be joined together so as to make a perfect chain from Father Adam to his latest posterity. Tell the people to be sure to keep the Spirit of the Lord, and follow it, and it will lead them just right.”It seemed that Brother Young was shown into a place where he saw Joseph sitting a little higher than the floor where he stood, with some persons around him, but being so overjoyed to see Joseph he went straight to salute him, when he found a barrier of some kind which prevented him approaching nearer. Joseph said, you cannot come now, but must wait awhile till your work is done; and then conversed a good while with him concerning events past and to come, when about to leave, he, Brigham, asked Joseph what he should say to the people from him, upon which the piece I have now copied from the manuscript was the answer.S. G. R. {12}——————————President Wilford Woodruff taught that principle during his sermon in General Conference, Sunday Afternoon, October 10th, 1880.It has been my faith and belief from the time that I was made acquainted with the Gospel that no greater prophet than Joseph Smith ever lived on the face of the earth save Jesus Christ. He was raised up to stand at the head of this great dispensation–the greatest of all dispensations God has ever given to man. He remarked on several occasions when conversing with his brethren: “brethren you do not know me, you do not know who I am.” As I remarked at our priesthood meeting on Friday evening, I have heard him in my early days while conversing with the brethren, say, (at the same time smiting himself upon the breast) “I would to God that I could unbosom my feelings in the house of my friend.” Joseph Smith was ordained before he came here, the same as Jeremiah was. Said the Lord unto him, “Before you were begotten I knew you.” etc.So do I believe with regard to this people, so do I believe with regard to the apostles, the high priests, seventies and the elders of Israel bearing the holly priesthood, I believe they were ordained before they came here; and I believe the God of Israel has raised them up, and has watched over them from their youth, and has carried them through all the scenes of life both seen and unseen, and has prepared them as instruments in his hands to take this kingdom and bear it off. If this be so, what manner of men ought we to be? If anything under the heavens should humble men before the Lord and before one another, it should be the fact that we have been called of God.I believe the eyes of the heavenly hosts are over this people; I believe they are watching the elders of Israel, the prophets and apostles and men who are called to bear off this kingdom. I believe they watch over us all with great interest.I will here make a remark concerning my own feelings. After the death of Joseph Smith I saw and conversed with him many times in my dreams in the night season. On one occasion he and his brother Hyrum met me when on the sea going on a mission to England. I had Dan Jones with me. He received his mission from Joseph Smith before his death; and the prophet talked freely to me about the mission I was then going to perform. And he also talked to me with regard to the mission of the Twelve Apostles in the flesh, and he laid before me the work they had to perform; and he also spoke of the reward they would receive after death. And there were many other things he laid before me in this interview on that occasion. And when I awoke many of the things he had told me were taken from me, I could not comprehend them. I have had many interviews with Brother Joseph until the last 15 or 20 years of my life; I have not seen him for that length of time. But during my travels in the southern country last winter I had many interviews with President Young, and with Heber C. Kimball, and Geo. A. Smith, and Jedediah M. Grant, and many others who are dead. They attended our conference, they attended our meetings. And on one occasion, I saw Brother Brigham and Brother Heber ride in carriage ahead of the carriage in which I rode when I was on my way to attend conference; and they were dressed in the most priestly robes. When we arrived at our destination I asked Prest. Young if he would preach to us. He said, “No, I have finished my testimony in the flesh I shall not talk to this people any more. But (said he) I have come to see you; I have come to watch over you, and to see what the people are doing. Then (said he) I want you to teach the people–and I want you to follow this counsel yourself–that they must labor and so live as to obtain the Holy Spirit, for without this you cannot build up the kingdom; without the spirit of God you are in danger of walking in the dark, and in danger of failing to accomplish your calling as apostles and as elders in the church and kingdom of God. And, said he, Brother Joseph taught me this principle.” And I will here say, I have heard him refer to that while he was living. But what I was going to say is this: the thought came to me that Brother Joseph had left the work of watching over this church and kingdom to others, and that he had gone ahead, and that he had left this work to men who have lived and labored with us since he left us. This idea manifested itself to me, that such men advance in the spirit world. And I believe myself that these men who have died and gone into the spirit world had this mission left with them, that is, a certain portion of them, to watch over the Latter-day Saints. {13}——————————In another sermon, published in the Deseret Weekly (the precursor to the Deseret News), President Willford Woodruff reemphasized those same principles.One morning, while we were at Winter Quarters, Brother Brigham Young said to me and the brethren that he had had a visitation the night previous from Joseph Smith. I asked him what he said to him. He replied that Joseph had told him to tell the people to labor to obtain the Spirit of God; that they needed that to sustain them and to give them power to go through their work in the earth.Now I will give you a little of my experience in this line. Joseph Smith visited me a great deal after his death, and taught me many important principles. The last time he visited me was while I was in a storm at sea. I was going on my last mission to preside in England. My companions were Brother Leonard W. Hardy, Brother Milton Holmes, Brother Dan Jones, and another brother, and my wife and two other women. We had been traveling three days and nights in a heavy gale, and were being driven backwards. Finally I asked my companions to come into the cabin with me, and I told them to pray that the Lord would change the wind. I had no fears of being lost; but I did not like the idea of being driven back to New York, as I wanted to go on my journey. We all offered the same prayer, both men and women; and when we got through we stepped on to the deck and in less than a minute it was as though a man had taken a sword and cut that gale through, and you might have thrown a muslin handkerchief out and it would not have moved it. The night following this Joseph and Hyrum visited me, and the Prophet laid before me a great many things. Among other things, he told me to get the Spirit of God; that all of us needed it. He also told me what the Twelve Apostles would be called to go through on the earth before the coming of the Son of Man, and what the reward of their labors would be; but all that was taken from me, for some reason. Nevertheless I know it was most glorious, although much would be required at our hands.Joseph Smith continued visiting myself and others up to a certain time, and then it stopped. The last time I saw him was in heaven. In the night vision I saw him at the door of the temple in heaven. He came and spoke to me. He said he could not stop to talk with me because he was in a hurry. The next man I met was Father Smith; he could not talk with me because he was in a hurry. I met half a dozen brethren who had held high positions on earth, and none of them could stop to talk with me because they were in a hurry. I was much astonished. By and by I saw the Prophet again, and I got the privilege to ask him a question. “Now,” said I, “I want to know why you are in a hurry. I have been in a hurry all through my life; but I expected my hurry would be over when I got into the kingdom of heaven, if I ever did.” Joseph said: “I will tell you, Brother Woodruff. Every dispensation that has had the Priesthood on the earth and has gone into the celestial kingdom, has had a certain amount of work to do to prepare to go to the earth with the Savior when He goes to reign on the earth. Each dispensation has had ample time to do this work. We have not. We are the last dispensation, and so much work has to be done and we need to be in a hurry in order to accomplish it.” Of course, that was satisfactory to me, but it was new doctrine to me.Brigham Young also visited me after his death. On one occasion he and Brother Heber C. Kimball came in a splendid chariot, with fine white horses, and accompanied me to a conference that I was going to attend. When I got there I asked Brother Brigham if he would take charge of the conference. “No,” said he, “I have done my work here. I have come to see what you are doing and what you are teaching the people.” And he told me what Joseph Smith had taught him in Winter Quarters, to teach the people to get the Spirit of God. He said, “I want you to teach the people to get the Spirit of God. You cannot build up the Kingdom of God without that.”That is what I want to say to the brethren and sisters here today. Every man and woman in this Church should labor to get the Spirit. We are surrounded by these evil spirits that are at war against God and against everything looking to the building up of the kingdom of God; and we need this Holy Spirit to enable us to overcome these influences. I have had the Holy Ghost in my travels. Every man has that has gone out into the vineyard and labored faithfully for the cause of God. I have referred to the administration of angels to myself. What did these angels do? One of them taught me some things relating to the sighs that should precede the coming of the Son of Man. Others came and saved my life. What then? They turned and left me. But how is it with the Holy Ghost? The Holy Ghost does not leave me if I do my duty. It does not leave any man who does his duty. We have known this all the way through. Joseph Smith told Brother John Taylor on one occasion to labor to get the Spirit of God, and to follow its dictation, and it would become a principle of revelation within him. God has blessed me with that, and everything I have done since I have been in this Church has been done upon that principle. The Spirit of God has told me what to do, and I have had to follow that. [The rest of the page is full of personal stories about how President Woodruff received and obeyed instructions from the Spirit.] {14}——————————Once again, in the last sermon he delivered in General Conference, that theme was the most important message he could give to the members of the Church.Now, I want to say to this congregation, to the young men of Israel, to the Elders of Israel, to all our missionaries, the day has come when the God of Heaven requires at my hands, as the President of the Church of Jesus Christ of Latter-day Saints, to say unto you, it is the will of God for you to take this course. Get the Spirit of God before you go on your missions or anywhere else. Get the spirit of revelation with you. And when you get that you are safe, and you will do exactly what the Lord wants you to do. I have felt strongly impressed to say that to this Conference. What can you do without revelation? We cannot do the will of God and accomplish what is required of us without it. We will make no mistakes if we pursue that course. The spirit is with the Apostles, and with the Elders of Israel who are true and faithful. The rasing generation should labor to obtain the Spirit of God. Get it within you and it will be a continual monitor with you. {15}——————————In the context of those accounts, and with the understanding that nothing really changes, it is appropriate to recall how President Hugh B. Brown closed the April Conference of 1965. He said,The men of the Tabernacle Choir will now sing, “The Lord Bless You and Keep You.” …. Brother Condie has suggested that the choir be permitted to sing, after singing this number, President McKay’s choice of all the hymns: “I need Thee Every Hour.” They wanted to do this in honor of our President.{16}———————————-FOOTNOTES{1} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 101 – 102.){2}President David O. McKay, “Radiation of the Individual,”?The Instructor, October, 1964, p. 373-374.{3} Funeral held “in the Tabernacle, Great Salt Lake City, December 4, 1856.” Journal of Discourses 4: 135-136. You can fine the entire funeral sermon in “Favorite Quotes.”{4} Journal of Discourses, 4: 222.{5}The dictionaries it the back of different editions of Strong’s Concordance have different definitions. My old first edition sticks closely to the ancient Greek. More modern editions tend to be more politically correct, so here I quote the old edition.{6} Who Shall Ascend into the Hill of the Lord, fn 906, p 680. In this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation (Strong: Greek 5360 [first edition, 1894] reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren.” [Emphasis is in original).This is probably significant. Righteous masculine virtues include priesthood, extended brotherly love, and charity. In contrast, righteous women enjoy the focused yet overriding feminine virtue that has a more singular quality of charity than men have. In the eternities our Father’s objective has always been to bring each of us back to him in the eternal family unit where friendship, love, and charity are the sealing power—timeless in both directions—and where each participates in the creation of endless lives “after their own image”—“as innumerable as the stars” in the heavens (D&C 132:30-31).]; and to brotherly kindness charity.{7} For a discussion of those verses see Who Shall Ascend into the Hill of the Lord, chapter “Calling and Election Made Sure in the Epistles of Peter,” first edition, 679-82, paperback edition 679-82.{8} Explained in Who Shall Ascend into the Hill of the Lord, the entire book.{9} What I write here will make little sense unless it is read in full context. You can find my discussion of Isaiah 61 under “scriptures” in this website.{10} For further discussion see “3 Nephi 12:7 & Alma 38:1-15 — LeGrand Baker — duties of priesthood and kingship.” Also, Who Shall Ascend into the Hill of the Lord, chapter “Calling and Election Made Sure in the Epistles of Peter,” paperback edition 680.{11} You can also find them in “Other Writings,” as “Get the Spirit of God in our life.”{12} “Diary of Olive B. Huntington, 1847-1900, Part II, Copied by the Brigham Young University Library, 1942,” p. 279-280. (Typed copy in special collections.){13} Journal of Discourses, 21: 317-318.{14} Deseret Weekly, Salt Lake City, November 7, 1896. vol. 53: 642-643.{15} Conference Report, April 1898, p 31.{16} Conference Report, April 1965, p. 96.<><><><><><><><><><><><><><><><><>John 1:4 -- (part 6) -- premortal worlds, ‘In him was life; and the life was the light of men’ -- LeGrand Baker Author : lbakerThe earth was designed to help each of us affirm the ultimate meaning of our own Self. We began to establish our identity when we were intelligences. After that, each period of our maturation through linear time took place on a different stage on this earth,In this journey toward the perfection of our Selves, our intelligence received a spirit body in the spirit world, then a mortal body in this physical world, then a spirit body again. In each of these phases we live in a different environment and each environment enables us to grow in different ways because in each we can experience different kinds of things.I believe the first estate was to show if we would choose to obey God’s rules. Those who chose to follow the Savior and performed the right performances came to the physical earth. Here we must again demonstrate whether we will obey, but here the real question is not “Will you obey?” but rather it is “Why did you obey?” We are suspended between the veils of birth and death and can neither remember nor see the real consequences of what we chose before. If we obeyed because we saw the advantages of having a physical body, and came here to seek that advantage, our personalities might not change while we are here and we will continue to work in our own best interest to get whatever advantages we can. However, if we obeyed because we loved the Lord and his children, and sought our own exaltation as well as to help others achieve exaltation also, then, even here in our mortal forgetfulness that motive will probably not change. Anything left uncompleted in this life must be completed in the next. Our mortal and postmortal lives are great sorting times. For that reason the ultimate question in this world is not “Will you obey?” but “How well do you love?” There may be no commandment repeated more frequently than this:30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these (Mark 12:30-31; Deuteronomy 6:5,10:12; Matthew 22:37-40; Luke 10:27; D&C 59:5-6).Unfortunately, many human cultures preclude the opportunity for their people to do that in this life. Therefore, the environment of the postmortal spirit world removes those cultural impediments so that everyone can determine for himself precisely who and what he chooses to be. After that, we each receive a resurrected body that is compatible with who we are. A simple, but perhaps not a simplistic way of describing what happens after our decision is set in stone is this: They who love go to the celestial kingdom. They who don’t much care go to the Terrestrial kingdom. Those who use other people to their own advantage go to the Telestial kingdom. Those who seek to destroy go someplace else.That is the story in brief. Now lets look at our relationship with the Savior as we move through that progression. Through it all our relationship with Savior does not change, so in order to follow our own history, we must also know his.The Secrets of Enoch is an account of that prophet’s sode experience where he was shown the whole creation “from before the very beginning.” Enoch reports,2 And I bowed down to the Lord, and the Lord spoke to me: Enoch, beloved, all that you see, all things that are standing finished I tell to you even before the very beginning, all that I created from non-being, and visible things from invisible (24:2).……1 I commanded in the very lowest parts, that visible things should come down from invisible, and Adoil [Charles’s footnote: “Adoil is from … ‘the hand of God’ The word does not occur elsewhere that I am aware of.”] came down very great, and I beheld him, and lo! He had a belly of great light.2 And I said to him: Become undone, Adoil, and let the visible come out of you.3 And he came undone, and a great light came out. And I was in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to create.4 And I saw that it was good (25:1-4). {1}When President John Taylor described the earliest relationship between Heavenly Father and his children, he wrote that the men in the church were “struck from the fire of his eternal blaze.” {2}Standing upon its broad platform, encircled by the mantle of truth, the man of God, by faith, peers into the future, withdraws the curtains of eternity unveils the mystery of the heavens, and through the dark vista of unnumbered years, beholds the purposes of the great Elohim, as they roll forth in all their majesty and power and glory. Thus standing upon a narrow neck of space, and beholding the past, present, and the future, he sees himself an eternal being claiming an affinity with God, a son of God, a spark of Deity struck from the fire of his eternal blaze. He looks upon the world and man, in all their various phases, knows his true interests, and with intelligence imparted by his Father Celestial, he comprehends their origin and destiny.His intelligence, lit up by God and followed out, will be expansive as the world and spread through space; his law is the law of love; his rule, the rule of right to all. He loves his neighbor, and he does him good; he loves his God and therefore worships him; he sees the power of truth, which, like the light of God, spreads through all space, illuminates all worlds, and penetrates where men or angels, God or spheres are known; he clings to it. Truth is his helmet, buckler, shield, his rock, defense; his all in time and in eternity. Men call him a fool because he cannot be directed by their folly, nor follow in their erratic, truculent wake. But while they are grasping at shadows, he lays hold of the substance. While they are content with a rickety sprawling religion, fashionable for a time, but having nothing to do with eternity and smother the highest, noblest principles of man, he dare acknowledge God; and acknowledging him, he dare obey him and confess that faith which God has given to him. He grasps at all truths, human and divine. He has no darling dogma to sustain or favorite creed to uphold. He has nothing to lose but error, and nothing to gain but truth. He digs, labors, and searches for it as for hidden treasure; and while others are content with chaff and husks of straw, he seizes on the kernel, substance, the gist of all that’s good, and clings to all that will ennoble and exalt the human family. {3}In my pervious discussions of John 1:1-4, I have shown that intelligences are individual entities (“a spark of Deity struck from the fire of his eternal blaze,” to use John Taylor’s words). They assimilate truth and shine. The truth/light/love they exude defines who they are. Some intelligences receive “the priesthood after the order of the Son,” and they became an organized group called “the noble and great ones.” Thereafter, they are clothed with power that is greater than themselves and that magnifies their own light. The intelligence receives a spirit body that is fashioned from the Savior’s light and after the likeness of his own body (Ether 3:16).————————-PREMORTAL SPIRIT WORLDAny discussion about our premortal spirit world must also begin with what we know about the Savior, because almost everything we know about ourselves during that time has to do with our relationship with Jehovah. (Much of what I write here is a summary of what I have already written about in these essays about John 1:1-4. So most of the references you may be looking for are in those little essays.) The Savior tells us,21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn (D&C 93:21-22).The Savior testified of their relationship in his great intercessory prayer.1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word (John 17:1-6).Paul summarized the Savior’s relationship with his Father when he testified.1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Hebrews 1:1-3).From these we know that the Savior was the first to be born in the spirit world and he was in the express image of the Father’s person. When Jehovah appeared to the brother of Jared he told him,16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh (Ether 3:16).We had spirit bodies that looked like our Father’s, and that looked like the bodies we have now. It was, like everything else that was made, made from the Savior’s light. The prophet Joseph explained,… we shall find a very material difference between the body and the spirit; … the spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it. {4}We know a great deal about our the beginning of our life as spirits, but very little about what happened in the eons of time after that. Briefly, this is some of what we know:Abraham 3 — The Council met in Kolob and in a meeting, over which Jehovah presided, they decided to build the worlds.There was a war in heaven, which the Prophet Joseph describes as he saw it.And I saw and bear record of warfare in heaven;For an angel of light, in authority great,Rebcll’d against Jesus and sought for his power,But was thrust down to woe from his godified state.And the heavens all wept, and the tears dropp’d like dew,That Lucifer, son of the morning, had fell!Yea, is fallen! is fallen and become, oh, alas!The son of perdition, the devil of hell! {5}Psalm 45 includes a version of the foreordinations of both men and women. {6}We get a glimpse of some of the assignments that were made at the Council by reading about the prophets’ sode experiences. A sode experience is when the prophet returns to the Council and re-commits himself to the assignment he made there. The assignments are always about his responsibilities to teach the people with whom he is associated. {7}Psalm 82 is a meeting, at which Elohim presided, where the members of the Council made a covenant that is very like the law of consecration. {8}Referring of the pre-mortal spirit world, President Joseph Fielding Smith wrote,It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most worthy and evaluate the talents of each individual. He knew not only what each of us could do, but also what each of us would do when put to the test and when responsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions. Paul said to the Ephesian Saints:3 Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. –Eph. 1:3-4. {9}That chapter, Ephesians 1, is a recounting of our premortal temple rites and covenants.You can find my analysis of the chapter in the “scriptures” section of this website. {10}1 Nephi 20 is a report of the Prophet Joseph’s role in a premortal council. {11}In none of those scriptures are we or the Savior found alone. The plan of salvation is all — and only — about friendship relationships. The Prophet Joseph emphasized that when he said, “Friendship is the grand fundamental principle of Mormonism.” {12}In so saying, the Prophet gave us the link that welds all of our experience through linear time into a single continuous event. In this short catalog of experiences in our premortal world, every one of them have been about friendship relationships (except the war in heaven and that was about broken relationships). Friendships build upon priesthood covenants are eternal in both directions. Families are special covenant relationships just as they are special friends, but in the conclusion of things, all persons in the celestial kingdom will be sealed together by the same priesthood authority as are our more intimate family relationships. Those friendships transcend time and space. Psalm 23 can be understood to say that members of the Council are guardian angels who watch over their friends while those friends are in mortality. {13}John Taylor wrote an editorial in which he said that many of the family relationships we enjoy here had their origin in the premortal spirit world. {14}President McKay addressed the same question, but in a different way. He said that each premortal spirit who is born into this world “was satisfied and happy to come through the lineage to which he was attracted and for which, and only which, he or she was prepared.” President Mckay was struggling to make sense of the Jim Crow culture that was then imposed upon him and the Church. In that same context he also said,Sometime in God’s eternal plan, the Negro will be given the right to hold the priesthood. In the meantime, those of that race who receive the testimony of the restored gospel may have their family ties protected and other blessings made secure, for in the justice and mercy of the Lord they will possess all the blessings to which they are entitled in the eternal plan of salvation and exaltation.{15}The point is that virtually everything we are told about our premortal history is about friend/family relationships. They began a very long time ago, and if we cherish them, they will continue for ever. In our discussion of John 1:1-4 we have never moved from where we started. In all of our premortal life we were the truth we have embraced, the light by which we have shone, and the quality by which we have loved.Next time I will show that criteria is the same reality by which we are and shall be defined in this mortal world, in the postmortal spirit world, then in and beyond the resurrection.——————————-FOOTNOTES{1} The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976. You can find the chapters that introduce his sode experience in “Favorite Quotes in this website. See “Enoch — Secrets of — chapters 22 -26.” The whole story is similar to Revelation 12. Lehi’s vision suggests he saw the same when he describes the savior as a great light. Early Christians included at least some of Enoch in their canon. Jude 1:14-16 is a quote from 1 Enoch 1:9.{2} You can find this and other quotes using that same phrase in Favorite Quotes: “Taylor, John – Origin, Object, and Destiny of Women, – and men.”{3} John Taylor, Teachings of Presidents of the Church, John Taylor [Melchesidek Priesthood Manuel, 2003] (Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 2001), p. 211-212. [Quoted from G. Homer Durham, Gospel Kingdom (1941) p. 1-3].{4}Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 207.{5} A Vision, by the Prophet Joseph Smith, published in the Times and Seasons, February 1, 1843{6}Chapter, “The Royal Wedding in Psalm 45, ” in Who Shall Ascend into the Hill of the Lord, paperback edition, 181-215.{7} Who Shall Ascend into the Hill of the Lord, paperback edition, the chapter called “Sode Experience: Returning to the Council in Heaven,” 139-48.{8} Chapter “The Father’s Instructions to the Council,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 159-181.{9}Joseph Fielding Smith, The Way to Perfection (Salt Lake City, Deseret Book, 1963), 50-51. (italic in original){10} The analysis of that chapter is also in Who Shall Ascend into the Hill of the Lord, paperback edition, 549-54.{11}You can find a discussion of that by searching 1 Nephi 20.{12} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 234.{13} There is an analysis of the chapter called “The Twenty-third Psalm” in Who Shall Ascend into the Hill of the Lord, paperback edition, 441-57.{14} John Taylor, “Origin, Object, and Destiny of Women.” The Mormon, New York. August 29, 1857. You can find it in “favorite quotes” in this website.{15} Llewelyn R. McKay, Home Memories of President David O. McKay (Salt Lake City: Deseret Book Co., 1956), 229 – 230.<><><><><><><><><><><><><><><><><><><>John 1:1-4-- (part 5) ‘All things were made by him; without him was not any thing made that was made’ -- LeGrand Baker Author : lbakerThis essay is a brief history of the creation of the earth, beginning with the first actions of the Council in Heaven and continuing until the earth receives its celestial body. This is not a discussion of church doctrine. Some of what I write here is scripturally sound, some is just my conjecture. My opinions may or may not represent eternal reality, and next year I may or may not still believe them. With that in mind, I offer them to you to consider, discard, or believe, as you see fit. However, the following sentence is not opinion but is absolute truth.3 All things were made by him; and without him was not any thing made that was made. (John 1:3).That bears a powerful testimony that is validated by an interesting and important qualification. It says two things. The first is that the Savior created all things that were created, and then qualifies that by acknowledging that some things are self-existent, so were not created. The modern revelation that affirms that same truth is Section 93:29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence (D&C 93:29-30).The Prophet Joseph further explained that the most fundamental part of what and who we are is “co-eternal” with God.We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. God made a tabernacle and put a spirit into it, and it became a living soul. (Refers to the old Bible.) How does it read in the Hebrew? It does not say in the Hebrew that God created the spirit of man. It says “God made man out of the earth and put into him Adam’s spirit, and so became a living body.”The mind or the intelligence which man possesses is co-equal [B. H. Roberts’s footnote changes that to “co-eternal”] with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth. {1}Other scriptures also affirm that Jehovah created everything that was created. They do not project the creation back into an unfathomable infinity, but identify the event and place of the creation as “the beginning.” When the Savior introduced himself to the Nephites he said,15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name (3 Nephi 9:15).Earlier, when the Lord introduced himself to Moses, he clarified,1 And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest (Moses 2:1).King Benjamin understood that clarification and taught,8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary (Mosiah 3:8).Samuel the Lamanite testified to the Nephites,12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name (Helaman 14:12).“The beginning” is a reference to the time of creation that can be identified with a specific event and a place. Section 76 begins with a beautiful testimony of the Savior then gives us a thumbnail sketch of creation “from days of old.”1 Hear, O ye heavens, and give ear, O earth, and rejoice ye inhabitants thereof, for the Lord is God, and beside him there is no Savior.2 Great is his wisdom, marvelous are his ways, and the extent of his doings none can find out.3 His purposes fail not, neither are there any who can stay his hand.4 From eternity to eternity he is the same, and his years never fail.5 For thus saith the Lord—I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end.6 Great shall be their reward and eternal shall be their glory.7 And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom.8 Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations (D&C 76:1-8).In Joseph Smith’s poem that follows the same outline as Section 76, he bears a more personal testimony, then he pinpoints “days of old” as “the council in Kolob.”I will go, I will go, to the home of the Saints,Where the virtue’s the value, and life the reward;But before I return to my former estate,I must fulfil the mission I had from the Lord.Wherefore, hear 0 ye heavens, and give ear 0 ye earth,And rejoice, ye inhabitants, truly again;For the Lord he is God, and his life never ends,Aud besides him there ne’er was a Saviour of men.His ways are a wonder, his wisdom is great;The extent of his doings there’s none can unveil;His purposes fail not; from age unto ageHe still is the same, and his years never fail.His throne is the heavens — his life-time is allOf eternity now, and eternity then;His union is power, and none stays his hand,The Alpha, Omega, for ever. Amen.For thus saith the Lord, in the spirit of truth,I am merciful, gracious, and good unto thoseThat fear me, and live for the life that’s to come:My delight is to honour the Saints with repose,That serve me in righteousness true to the end;Eternal’s their glory and great their reward.I’ll surely reveal all my myst’ries to them —The great hidden myst’ries in my kingdom stor’d;From the council in Kolob, to time on the earth,And for ages to come unto them I will showMy pleasure and will, what the kingdom will doEternity’s wonders they truly shall know. {2}From those statements we may deduce that “from the beginning” when the Savior created all things dates to the meeting of the Council in Heaven that is described in Abraham 3, and that the meeting took place in Kolob .However, Joseph’s explanation of Facsimile No. 2, suggests that even Kolob cannot be eliminated from among the things the Savior created. That may indicate the Jehovah’s role actually predated the creation of this system in which the members of the Council participated.Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh.I do not pretend to understand that, I am only suggesting it ought not to be ignored when we consider the Savior’s role in the creation of “all things.” Hugh Nibley makes an interesting observation after quoting:And thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord’s time; which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest (Abraham 3:9).Then he says here, “I have set this one to govern all those which belong to the same order as that upon which thou standest [verse 3 ].” So Abraham lives on a particular order that belongs to a particular star. {3}John Taylor adds additional insight when he writes that the earth “fled and fell from where it was first organized, near the planet Kolob.” {4}The creation of this world began “in the beginning” then continues as an ongoing series of events. The Book of Abraham tells much of the story. Indeed, the Book of Abraham is the only place in the scriptures where we get the whole sequence of that premortal history. The sequence in Abraham is: (1) the intelligences, among whom were the noble and great ones; (2) the spirits who were selected to be the rulers; (3) a planning meeting presided over by Jehovah and included members of the Council in Heaven; (4) Satan’s rebellion; (5) creation of the heavens and the earth; (6) Adam and Eve in the Garden; and (7) the fall.Parts of that history are explained in many places in the scriptures, but nowhere else can one find the entire sequence in one place. Were it not for the sequence as it is given there, we would not be able to know our own history and could not fathom the meaning the ancient Israelite temple drama. {5}There are two parallel stories told there. One is the story of the creation of the universe, with emphasis on our earth. The other is our own history as we mature through our own creation process, to develop and define our own Selves. We received spirit bodies on the premortal spirit earth; then mortal bodies on this physical earth; then go to the postmortal realm of this earth, and finally inherit the resurrected celestial earth.Today I wish to examine the progressive creation of the earth, and next time focus on our own journey through that same creation process.In Abraham, the creation of the earth begins with the abbreviated minutes of a planning meeting. As is often the case, the key to understanding what is going on is in the tenses of the verbs. In the following, the “first estate” is the spirit world, and the “second estate” is this mortal world where we are now.24 And there stood one among them that was like unto God, and he [Jehovah] said unto those who were with him: We will go down [future tense], for there is space there, and we will take [future tense] of these materials, and we will make [future tense] an earth whereon these may dwell;25 And we will prove [future tense] them herewith, to see if they will do [future tense] all things whatsoever the Lord their God shall command [future tense] them;26 And they who keep their first estate shall be added upon [future tense]; and they who keep not their first estate shall not have glory [future tense] in the same kingdom with those who keep their first estate [future tense]; and they who keep their second estate shall have glory [future tense] added upon their heads for ever and ever (Abraham 3:24-26).The verb tenses in Abraham 3 teach us that the plan included building both a spirit world and a physical earth. If I read that correctly, then the account of creation that follows in the next chapters may well be about the spirit world.The Abraham account continues1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).In that verse the Lord is Jehovah and the gods are the members of the Council in Heaven. {6}In a different version of the creation story, the Lord told Moses that he created all things spiritually before those things were placed upon the physical earth.1 Thus the heaven and the earth were finished, and all the host of them.2 And on the seventh day I, God, ended my work, and all things which I had made; and I rested on the seventh day from all my work, and all things which I had made were finished, and I, God, saw that they were good;3 And I, God, blessed the seventh day, and sanctified it; because that in it I had rested from all my work which I, God, had created and made.4 And now, behold, I say unto you, that these are the generations of the heaven and of the earth, when they were created, in the day that I, the Lord God, made the heaven and the earth,5 And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air (Moses 3:1-5).There are several scriptural accounts of the earth’s creation: two in Genesis, one in Moses, one in Abraham, and one in Job. {7}None of them are the same. That suggests to me that they were not intended to be scientific analysis of how or when it was done. Some L.D.S. scholars suggest that those differences are because some versions are about the creation of the spirit world and the others are about the physical world. I am content to know that they are symbolic, telescoping billions of years into a few pages. It is sufficient to me to know that they represent the same sequence of the development of the earth and the plants and animals as do the scientific studies.There is an intriguing letter written by W. W. Phelps and published in the Times and Seasons in which he describes some of the contents of “the records found in the catacombs of Egypt” which the Prophet obtained along with the Book of Abraham. One paragraph of that letter reads:Well, now, Brother William, when the house of Israel begin to come into the glorious mysteries of the kingdom, and find that Jesus Christ, whose goings forth, as the prophets said, have been from old, from eternity: and that eternity, agreeably to the records found in the catacombs of Egypt, has been going on in this system, (not this world) almost two thousand five hundred and fifty five millions of years: and to know at the same time, that deists, geologists and others are trying to prove that matter must have existed hundreds of thousands of years;—it almost tempts the flesh to fly to God, or muster faith like Enoch to be translated and see and know as we are seen and known! {8}I introduced this essay by saying it would include a good bit of my own opinion. Here is another of those bits: This is what I believe about evolution.There were many species of intelligences who needed spiritual and physical bodies. To accommodate that seemingly infinite variety of life, the earth has passed through many stages of geological changes, like the distribution of water and land, and radical changes in temperature, so that all forms of life could live on the earth in an environment most suited to their needs. I am really glad there was a different time when flesh eating dinosaurs half as big as my house were roaming around looking for food, and I didn’t have to be on the earth at the same time they were hungry. In the end, every living thing will be resurrected, like the earth, after fulfilling “the measure of its creation” (D&C 88:19 and 77:2-5).We know very little about the history of the inhabitants of this physical earth. What experts tell us changes with each generation of scientists as they keep discovering a new and different “largest dinosaur that ever lived,” and re-reckoning the age of the earth. But for us humans, there is no “missing link.” There is a sharp divide between the man-like creatures who walked upright, and we humans who suddenly appear out of nowhere with the ability to convey ideas by writing and reading, and to use math and sophisticated tools to build cities and great stone monuments.The scriptures tell us our own story. The Lord told Moses, “only an account of this earth, and the inhabitants thereof, give I unto you (Moses 1:35),” but even so, he limited his account to our time on the earth, and said almost nothing about the earth’s other purposes. If we had that information the basic story probably would not change; only the size of the stages on which it was enacted would be very different.Brigham Young said the postmortal spirit world is on this earth.Is the spirit world here? It is not beyond the sun, but is on this earth that was organized for the people that have lived and that do and will live upon it. No other people can have it, and we can have no other kingdom until we are prepared to inhabit this eternally. In the spirit world those who have got the victory go on to prepare the way for those who live in the flesh, fulfilling the work of saviors on Mount Zion. {9}I suppose that means that the spirit world functions in a different dimension from ours. It seems reasonable to me to believe that the premortal spirit world may also be here, only in a different dimension from the mortal and postmortal worlds.In part 2 of this discussion of John 1:1-4, I equated the energy from which all matter is made, according to Einstein’s famous equation and the “string theory,” with the great aura of light that surrounds the person of the Savior and fills the immensity of space as described in Section 88. That truth/light/love is the energy source from which all things are made and “which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:1-13).” {10}Light has multiple frequencies. I suppose that is also true of the truth/light/love energy from which all things are created. Perhaps we could simply say that the each phase of the earth through which we pass in our journey through linear time functions in a different frequency from the others. Wouldn’t it be interesting to really know!In the scriptures we also encounter that light as the veil that separates us from God. Those same or similar veils may also separate us from the premortal and postmortal worlds. {11}In Section 88:14-40, in the context where the conditions of our own resurrection are explained, the Lord also tells us about the resurrection of the earth.16 And the resurrection from the dead is the redemption of the soul.17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.…………………25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:16-26).The final phase of the earth’s creation process will be its resurrection to become a celestial body. The Prophet Joseph explained,9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s (D&C 130:9).That is described more fully in two other places in the scriptures. A short version is reported by the Prophet Joseph when he saw a vision of his brother Alvin.1 The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;3 Also the blazing throne of God, whereon was seated the Father and the Son.4 I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold (D&C 137:1-4).More detail is given by John the Beloved in the last two chapters of the book of Revelation.1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.25 And the gates of it shall not be shut at all by day: for there shall be no night there.26 And they shall bring the glory and honour of the nations into it.27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:4 And they shall see his face; and his name shall be in their foreheads.5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.13 I am Alpha and Omega, the beginning and the end, the first and the last.14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.21 The grace of our Lord Jesus Christ be with you all. Amen (Revelation, chapters 21 and 22).————————————–FOOTNOTES{1} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 352-53.(The version of the King Follett discourse, as we have it in the Teachings of the Prophet Joseph Smith, is a compilation of the notes taken by three different people. Consequently, the language is not as precise as it would have been if the sermon had been recorded then transcribed.){2} Joseph Smith, A Vision, published in the Times and Seasons, February 1, 1843. You can find the entire poem under “favorite quotes” in this website. The italics are in the original, the bold is mine.{3} Hugh Nibley, Ancient Documents and the Pearl of Great Price, edited by Robert Smith and Robert Smythe ([n.p., n.d.), 5.{4} John Taylor, “Origin, Object, and Destiny of Women,”an editorial published in The Mormon, New York, New York, August 29, 1857. You can find the entire editorial under “favorite quotes” in this website.{5} It is not a coincidence that the Prophet Joseph published it the Book of Abraham in the Times and Seasons in March 1842, at the time he began using the red brick store as the first endowment house.{6} The word ‘God’ is translated from the Hebrew word Elohim.?Elohim is the plural for “the gods in the ordinary sense” It is also the name/title of the Father of the gods. Strong # 430, and also Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1974), 43.{7}The creation story in Job is in chapters 38 and 39. Then the rest of the ancient temple drama concludes the book. There is another very nice one in The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976, beginning with chapter 22. You can find it under “favorite quotes” in this website.{8} Letter of W. W. Phelps to William Smith dated 25 Dec. 1844, printed in Times and Seasons, vol 5, January 1, 1845, p. 758.{9} Journal of Discourses, 26 vols. (London: Latter-day Saints’ Book Depot, 1854-1886), 3: 372.{10} “John 1:1-4– (part 2) Truth, Light, and Love as equivalences — LeGrand Baker” quotes D&C 88:1-13 and suggests that truth/light/love is the same as the mass-energy equivalence in Einstein’s famous formula and in the string theory. (The easiest way to find my previous comments is to search for the scriptural citation.){11} See “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah – LeGrand Baker” (Can be found on this website).<><><><><><><><><><><><><><><><><><>John 1:1-4-- (part 4) Freedom is necessary for Truth/Light/Love/Joy/Friendship -- LeGrand Baker Author : lbakerThe proposition is that we are only free to the degree that we assimilate truth and become a person of pure truth/light/love/joy/friendship (hesed). As I wrote in part 3, love is what we exude, while friendship in its purest form is a love developed as a covenant priesthood fellowship. (A temple sealing may also be described in those terms.) In Psalm 23 that hesed relationship began in the Council in Heaven and continues to the present. In Psalm 25 and 1 John 1:1-4 it is an eternal covenant fellowship with each other and with the Savior and his Father. {1}Agency is the power to make considered choices and to act upon those choices. If we do not have that power we are nothing. The Lord said without agency we could not exist.29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence (D&C 93:29-30).The scriptures tell us that there was a war in heaven, and agency was the issue.3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unt o him mine own power; by the power of mine Only Begotten, I caused that he should be cast down (Moses 4:3).How Satan proposed to “destroy the agency of man” without causing everything, including himself, to cease to exist, we can only conjecture. He could not have had a rational plan, but only led a rebellion by touting mindless and self-indulgent pipe-dreams and promises that could never be fulfilled. An interesting description of that conflict is in the Prophet’s poetic version of Section 76. Joseph wrote,And I saw and bear record of warfare in heaven;For an angel of light, in authority great,Rebcll’d against Jesus and sought for his power,But was thrust down to woe from his godified state.And the heavens all wept, and the tears dropp’d like dew,That Lucifer, son of the morning, had fell!Yea, is fallen! is fallen and become, oh, alas!The son of perdition, the devil of hell! {2}After that issue was settled, the earth was created and Adam and Eve were placed in the Garden. Lehi explained that two great sacrifices were then necessary to secure our freedom. The first was the fall, and the second was the Savior’s Atonement.24 But behold, all things have been done in the wisdom of him who knoweth all things.25 Adam fell that men might be; and men are, that they might have joy.26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself (2 Nephi 2:24-27).I have a dear friend who observes that we sin because it is pleasurable and seems to be in our best interest. We continue to sin until we discover that it is ultimately more hurtful than satisfying. When we acknowledge that we can begin to repent. Otherwise we sink into an ever increasing dependence on the pursuit of what we perceive as pleasure. The Savior explained the consequences.34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.35 And the servant abideth not in the house for ever: but the Son abideth ever (John 8:34-35).The servitude strengthens as the urgency of our pursuit of advantage or pleasure increases. Even though the outcome may appear to ourselves and others to be a great success, the price is overwhelming. It presents a counterfeit triumph. It drains our ability to see reality and prevents us from being in total control of our own destiny (“my … is my life!”). To the degree that we surrender our Selves to that pursuit, to that same degree we forfeit control of our Self, and to that degree we become slaves to the pursuit of our advantage or pleasure, and to that degree we cannot be free.There are three necessary conditions prerequisite to freedom. They are:1. The first is that one must not be for sale. If there is a price for which one will sell oneself (money, fame, power, or anything else this world might offer), then when that price is met, one sells one’s freedom and becomes a slave. That is especially true when one seeks pleasure or preeminence and surrenders his Self in anticipation of receiving the prize. One can only be free if he can not be bribed. And no one can be bribed by being offered that which he does not desire.2. The second is that one must not be intimidateible. If one is afraid, he is not free, but is restrained to act within the limits of his perceived safety. In contrast, our personal freedom is a gift of the Spirit. The Holy Ghost teaches reality and what is of eternal worth. One cannot be intimidated by threats of forfeiting something that is only of secondary personal value.3. The third is that one must have sufficient accurate information to make correct decisions. Otherwise he may be free to guess, based on what he knows or thinks he knows, but he is not free to choose, based on “truth” as defined by reality. In most of our decisions in this life we cannot foresee the consequences, but we can observe the consequences of similar decisions made by other people. If we are wise, those observations greatly enhance our own freedom to choose rather than only to guess. The kind of freedom that is most important is the power to be one’s Self. It is the freedom Joseph exercised while he was in prison. (That example works whether one refers to the biblical Joseph or to Parley P. Pratt’s description of the Prophet Joseph in Liberty Jail) It is the freedom Abinadi exercised throughout his trial and execution.The first two conditions mentioned above lead to either freedom or servitude, depending on one’s own integrity. But they are entirely inadequate, by themselves, to assure one’s personal freedom. If one’s perception of truth is flawed, and if one is determined to support his false beliefs, then integrity can turn on itself to justify self-gratification and self-aggrandizement. Truth generates charity, not pride. Pride erodes freedom. Thus to be free, a person must know the truth about himself and about the purposes of God, and must have the integrity to be true to both. {3}Alma taught that to his son Corianton who had found pleasure in self-indulgence.10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness (Alma 41:10-11).In a very real sense, wickedness is a product of ignorance. Some people never have a chance in this life, but will after death. I am not talking about those people. I am talking about people like Corianton who had been taught better, but apparently chose not to understand. Self-imposed ignorance is a dangerous choice, just as Alma warned Zeezrom,9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God;“Mystery,” as it is used both in the New Testament and in the Book of Mormon, can mean either the secrets of the sode experience or the secrets of the ancient temple drama. In this context, it could mean either. {4} Alma continues,nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. [It is the learner, not the teacher who controls this conversation.]10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this [that is, one’s choosing to not know the blessings of the ancient temple] is what is meant by the chains of hell (Alma 12:9-11).In Book of Mormon theology the afterlife offers only two choices. Either we will be where God is, or we will be somewhere else. What Alma is saying is those who will not accept the blessings of the Nephite temple will not be where God is. He calls their choosing that option “the chains of hell.”Paul taught the same thing, very succinctly.23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:23). {5}One of the greatest deterrents of personal freedom is personal pride. Just as sin can erode our sense of Self, so pride can enshroud our Selves within a fantasy so that even we cannot perceive our own reality. Just as we can become servants of sin, so we can become servants of the illusion that is pride. Both sin and pride use up our energy and our resources. Because pride is a counterfeit that hides our real selves from even our own eyes, and pretends to hide our inadequacies from the eyes of others, pride disables our ability to know ourselves. Then, because we are not what we pretend to be, we work to perfect and enhance the illusion that is not real rather than trying to perfect the Self that we no longer recognize as real.Then, notwithstanding all that work to create a wonderful facade, it will be our Self, not the facade, that will stand before God to be judged. Alma describes what happens then.14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence (Alma 12:14).Freedom is having the power to be one’s Self, and using that power to be true to the eternal law of one’s own being. Freedom is both the cause and the effect of our accepting the blessings of the Savior’s Atonement to the perfection of our own truth/light/love/joy/friendship relationships.This rationale leaves us with the ultimate question. If personal freedom is dependent on the maturation and perfection of our truth/light/love/joy/friendship; and if sin and pride preclude that freedom by distorting our sense of truth about our Selves; then how can we learn through experiencing both good and evil, and still avoid going to hell?The answer is two fold. The first is the Savior’s Atonement which enables our repentance. The second is the Holy Ghost which teaches truth and invites us to repent. The psalmist understood that, when he wrote this beautiful phrase, “in thy light shall we see light.” In this magnificent psalm, the first four and last two verses are about the dangers of pride. In contrast, verses 5-10 are full of ancient Israelite temple code. I’ll point out that code in the footnote. {6}1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.5 Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.6 Thy righteousness is like the great mountains; thy judgments are a great deep: O Lord, thou preservest man and beast.7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.9 For with thee is the fountain of life: in thy light shall we see light.10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise (Psalms 36:1-12).The assimilation of truth was the origin of our cognizance as intelligences and was the source of our light. Our appreciation of the truth/light in others caused our own light to grow and initiated bonds of love/charity/friendship/hesed with other intelligent beings. However, as we matured we had to discover how we could find our own personal fulfillment. If it would be by indulgent pleasure and by using others to one’s own advantage, then the truth/light/love/friendship/freedom that defines one’s Self either could not develop properly, or may have even deteriorated. Our inability to be free responds to that decision.In contrast, if we found fulfillment by blessing others and being blessed by them, then our truth/light/love would grew together with them, like two logs in the bonfire burn more brightly when they exchange each other’s heat and light.If free agency is necessary to our very existence, then in neither theory nor fact can freedom be distinguished from truth/light/love/friendship. They may be identified as a single unit, or separately, but they are all simply different ways we have of describing our personal power, and that power is to be alive.Now, in this world, we are still engaged in this maturation process that takes us from intelligences toward becoming celestial beings. Because of the enabling power of the Atonement and because of our own integrity; our truth, light, love, joy, friendship, and freedom all become self-purifying agents. They give us an abundance of life. We grow within the environment and by the power of the Savior’s light which enlightens our minds and enriches our lives. The Holy Ghost teaches truth and is, therefore, an instrument that enables us to mature into celestial beings. Only then will we find absolute freedom.31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;32 And ye shall know the truth, and the truth shall make you free.…..36 If the Son therefore shall make you free, ye shall be free indeed (John 8:26-36).—————————-FOOTNOTES{1} For more on the eternal importance of hesed, see “Psalm 23″ and “Psalm 25″ in the scriptures section of this website. For further discussion see my post, “Ether 12:27 – weakness, strength, and humility & pistis, hesed, and charity.”{2} A Vision by The Prophet Joseph Smith,?Times and Seasons, February 1, 1843. See D&C 76:25-27.{3} For further discussion see my posts, “Jacob 4:12-13 — LeGrand Baker — Truth and Freedom,” which is the source of the quote, and “Jacob 2:18-22 — LeGrand Baker– pride is a dangerous illusion.”{4} Sode is a Hebrew word that means the secret deliberations and decisions of a council. In the Old Testament it is frequently translated as “secret.” The Greek mysterion, is translated as “mystery” in the New Testament. Strong # 3466 reads, “musterion, ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” It can refer to premortal temple rites as in Ephesians 1, but usually refers to early Christian temple services.A “sode experience” is a vision in which the prophet is returned to the Council and taught afresh what assignment he was given, and under what circumstances he is to fulfill it while in mortality.It is likely that when sode was found on the gold plates of the Book of Mormon, it was translated mystery when it meant the Nephite temple rites and secrets when it meant something unholy, like “secret combination.”For a more complete explanation see the chapter called “Sode Experience: Returning to the Council in Heaven,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 139-148{5} It is a two-sided coin. There is a negative side to that coin, people who are defined by darkness rather than light resent, or hate, and persecute those who exude light. Thus the Savior said,10 And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven.11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake;12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you (3 Nephi 12:10-12).The Savior also taught:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:18-21).Evidence of that negative reaction is easily found in the murders of the Savior, his apostles, Abinadi, Joseph Smith and many of his friends, and countless other righteous people.{6} The words in italic are Hebrew. Each is discussed at length in Who Shall Ascend into the Hill of the Lord. Check the subject index to locate them there. The coronation ceremony mentioned in verse 7 is also discussed in the book.Here is the identification of the Israelite temple code I promised.5 Thy mercy [hesed, “unfailing love based on a prior covenant], O Lord, is in the heavens [eternal]; and thy faithfulness ]keeping covenants] reacheth unto the clouds. [both are infinite and eternal]6 Thy righteousness [zedek] is like the great mountains [temple]; thy judgments are a great deep [infinite]: O Lord, thou preservest man and beast.7 How excellent is thy lovingkindness [hesed], O God! therefore the children of men put their trust [there can be no trust if there is not a prior covenant or contract] under the shadow of thy wings [cherubim wings that overshadow the throne of God in the Holy of Holies, and only the adopted sons of God may sit under those wings. The phrase represents sacral kingship and priesthood] .8 They shall be abundantly satisfied with the fatness [richness of blessings] of thy house [Temple]; and thou shalt make them drink of the river of thy pleasures. [Waters of Life, that, with the bread of life, is our sacrament]9 For with thee is the fountain of life [for Nephi that fountain represented the love of God]: in thy light [shechinah] shall we see light [It is God whom one sees when standing within the veil, the shechinah].10 O continue thy lovingkindness [hesed] unto them that know [that word means to know intimately] thee; and thy righteousness [zedek] to the upright in heart [the heart was believed to be the seat of both the intellect and the emotions].<><><><><><><><><><><><><><><><>?John 1:1-4 -- (part 3) Joy and Friendship are the Products of Truth/Light/Love -- LeGrand Baker Author : lbakerIn the first two parts of this discussion I have shown that truth, light, and love all share the same properties, that the fullness of truth is equivalent to a fullness of light, which is equivalent to a fullness of love, so they are different ways the scriptures have of describing the same thing.Here, I wish to show that a fullness of truth/light/love is equivalent to a fulness of joy which can only reach a fulness when it is reciprocated as eternal friendship.The place to begin our discussion must be the most inclusive statement of all. There is no equivocation in Lehi’s declaration that equates the purpose of the fall, the purpose of the Atonement, and joy as the purpose of our lives,25 Adam fell that men might be; and men are, that they might have joy.26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall (2 Nephi 2:5-26a).No doubt, Nephi understood the full ramifications of his father’s utterance. An angel had also taught him the relationship between joy, the Savior’s Atonement, and the power of the ordinances that give us access to them.18 And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh.19 And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look!20 And I looked and beheld the virgin again, bearing a child in her arms.21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.23 And he spake unto me, saying: Yea, and the most joyous to the soul.24 And after he had said these words, he said unto me: Look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him.25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.26 And the angel said unto me again: Look and behold the condescension of God!27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove (1 Nephi 11:1-36).As with all else in this mortal world, one must learn to recognize and appreciate that kind of love/ joy and its source. The Lord promised the Prophet Joseph’s brother Hyrum,12 And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit.13 Verily, verily, I say unto you, I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy (D&C 11:12-30).When Mormon described the Ammon’s experience with the Lamanite king and queen, he equated God’s light with the joy which was “infused into his soul.”6 Now, this was what Ammon desired, for he knew that king Lamoni was under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God (Alma 19:6).The Lamanite king and queen were “overpowered with joy,” sank to the earth, and received marvelous visions (Alma 17-19 and 27:17).Again, when Mormon told us about Nephi and Lehi’s experience in the Lamanite prison, he described their “joy which is unspeakable” when they were “in the midst of a flaming fire” The fire is the shechinah which is the light of Christ made visible to spiritual eyes. {1}44 And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory.45 And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words (Helaman 5:44-45).Peter taught the Saints that their persecutions were only temporary. Then told them of the promises that were theirs if they kept their covenants. “Unspeakable joy” is one of the steps that leads to “the salvation of your souls.”7 That the trial of your faith [pistis = covenants], being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:9 Receiving the end [the object or conclusion] of your faith [pistis = covenants], even the salvation of your souls (1 Peter 1:7-9).Joseph Smith used that same phrase when he described his reaction to the First Vision. There are four accounts of the First Vision that can be attributed directly to the Prophet. Here are excerpts from two of them.I kneeled again, my mouth was opened and my tongue loosed; I called on the Lord in mighty prayer. A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed. Another personage soon appeared like unto the first: he said unto me, “Thy sins are forgiven thee.” He testified also unto me that Jesus Christ is the son of God. I saw many angels in this vision. I was about 14 years old when I received this first communication.In another account the Prophet adds,And my soul was filled with love, and for many days I could rejoice with great joy, and the Lord was with me but I could find none that would believe the heavenly vision. {2}The quality of the joy we experience and radiate is determined by the quality of the truth/love/light that defines who we are. Joy is contagious and can infect the people around us. It can influence and enhance the quality of truth/love/light of the people with whom we associate. People who exude the light of joy gravitate to their same kind of people. That is an eternal principle (D&C 88:40). For that reason, the joy of the gospel is a very powerful missionary tool. In Who Shall Ascend into the Hill of the Lord, we observed,Our very lives testify that this is true. As we acknowledge the eternal reality of a dear friend we become more alive. We begin to rediscover the eternal truth of who and what that friend was, is, and will be. That recognition opens a window through which we can get a glimpse of our own eternal Self. The light that emanates from the soul of one’s friend penetrates just a bit of the veil that clouds our memory of our own past eternal self. It reveals a shining new aspect of a forgotten portion of who and what we were before we came into this world. It does that by teaching us who our friend was and how dearly we loved him. As we re-experience the light that is his personality and goodness; we feel again the love we shared for each other before we came into mortality. The friendship brings more truth, light, and love that blend anew into a unity of joy. It gives new vibrance to our lives and helps us overcome the loneliness of this otherwise dreary world. Thus the friendship makes both beings more complete—more of what and who we were. The friend’s light seems also to extend a beckoning hand even beyond the veil of death that obscures the hope of our eternal future. {3}—————————–Friendships are the cohesive power that gives meaning to truth/light/love/joy. Love/charity is the light/power that exudes from righteous persons. But if one only sent out their love with nowhere for it to go it would ring hollow and be meaningless. It would be equally meaningless if one could not be the recipient of other people’s love.Eternal life is about eternal relationships. We use the promise of the eternal continuity of our family togetherness as a way of describing celestial glory. However, that is not all. Salvation is also about an eternal duration of our appreciation of our Selves, and our relationships with our friends, as well as of our relationship with the Savior and his Father.(Similarly, the limited nature of one’s relationship with family, friends, and God is also a valid way of describing the characteristics of those who inherit the terrestrial and telestial glories, or no glory at all.)Absolute joy is celestial because there is no aloneness there. One of the great powers of God is his ability to love everyone, and to focus that love on just the one without diminishing his love for all the others. For us, that is the essence of parenthood, but it is also true friendship, because it is the ultimate description of charity. However, loving others is not enough. In all valid friendships, one must love and also be willing to be loved.One of the great stumbling blocks that prevent us from loving is pride. Pride is our accepting an self-defined illusion as our reality. It is an unsubstantial mask behind which we hide our Self from our self as well as from others. Crouching behind that facade that only we perceive as real, we pretend we are invulnerable — and thereby we preclude both our ability to love and to be loved. Our reality can give and receive love, but a mask cannot.For some it is difficult to be loved as our real Selves, because that requires our being real — exposed, vulnerable, and naked – not nude which means to be unclothed, but naked with means to be unmasked.The scriptures focus on our willingness to accept love just as they do on our need to give love. A characteristic of this life is that receiving love seems dependent upon someone else giving it. Consequently, many feel lonely. However, as is well known, the best antidote for loneliness is to find someone to be nice to. For Latter-day Saints, that often translates into doing temple work or engaging in family history which can be done even at home.Not long ago I wrote a short essay called “Ether 12:27 – weakness, strength, and humility; & pistis, hesed, and charity.” Its ideas belong as part of this one, so I invite you to read it. To find it search “Ether 12:27″ in this website.There, I pointed out that in the scriptures God’s love for us is a covenant relationship, just as is our love for him. And that the scriptures also use that same language to describe our friendships with each others — as covenant relationships.A New Testament word that gives a priesthood connotation to our friendship relationships, and that even transcends our mortal and post mortal veils, is “fellowship.” Paul spoke of the “fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” The Greek word translated “mystery” was used by Paul to represent the early Christian temple service {4}7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,11 According to the eternal purpose which he purposed in Christ Jesus our Lord:12 In whom we have boldness and access with confidence by the faith of him (Ephesians 3:7-12).In what is surely one of the most beautiful testimonies ever written, John the Beloved invited all the Saints to be a part of that eternal fellowship.1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.4 And these things write we unto you, that your joy may be full.5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:1-7).The Savior also invited his apostles — whom he called his friends — to be part of that eternal fellowship.34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).…..7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.9 As the Father hath loved me, so have I loved you: continue ye in my love.10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.12 This is my commandment, That ye love one another, as I have loved you.13 Greater love hath no man than this, that a man lay down his life for his friends.14 Ye are my friends, if ye do whatsoever I command you (John 15:1-27).Those words, “Greater love hath no man than this, that a man lay down his life for his friends,” are usually read as a prophecy and an explanation of the Savior’s impending death, but they may have had a double meaning, one that applied to the apostles. Another valid reading “lay down his life” might be “to commit one’s life to serving his friends (Strong # 5087).”—————————–FOOTNOTES{1} See shechinah in the LDS Bible Dictionary.{2} Both quotes are from Dean C. Jessee, “The Early Accounts of Joseph Smith’s First Vision” (BYU Studies, Spring, 1969, 275-96), 287-91. I have quoted all four in Joseph and Moroni, pages 4-8. You will find it under “published books” in this website.{3} Who Shall Ascend into the Hill of the Lord, First edition, 802-03; paperback 565-66.{4} Strong # 3466. “musterion, ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” I use the old first edition of Strong because some of the newer versions tend to be too politically correct.<><><><><><><><><><><><><><><><><><><><><><><><><>John 1:1-4-- (part 2) Truth, Light, and Love as equivalents -- LeGrand Baker Author : lbakerI believe that to understand the first 4 verses of John (whether in the King James Version or Joseph Smith’s Inspired Translation) one must recognize the relationships of Truth, Light, and Love. I have discussed their relationship in several places, and while I am aware that this post will be redundant to some readers, I would like to pull all of the previous discussions together into one place. So this is that place.1. I summed it up several years ago in Who Shall Ascend into the Hill of the Lord.2. In my last week’s post I discussed the relationship of truth and light. I showed that truth has the qualities of both information and energy. When the information/energy is assimilated by an intelligent entity, it causes that entity to emit light. The Savior is the Spirit of Truth and has all truth. His light fills the immensity of space and is the power by which all things are created and his light is the basic energy “substance” from which all matter is formed.3. In another post, I showed that light and love are also equivalents. That creates a wonderful scenario. If truth is information/energy that causes intelligent beings to radiate light; and if light is energy whose product is matter; and if love is the personal expressions of that light that radiates from each of us. Then love/charity is as substantial as light/matter. Therefore, truth, light, love are all the same thing. Together they are an expression of the power and the glory of the Savior and his father.4. The Savior’s light is much more than the small spectrum of photons that our eyes see. It is sometimes called the “glory of God” and is the veil that separates us from God. Consequently, it is the first thing the prophets see before they see God. I have discussed that in some detail in “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah – LeGrand Baker.” However, it is 8 pages long, so I have decided not to reproduced here. You can find it quickly by searching “Ether 2 & 3.”If all matter is made of the Savior’s light, that would include our spirit bodies, as well as physical and resurrected bodies. However, each of us also assimilate truth’s information/energy. Therefore, each of us also emits his own light which is a perfect expression of our Selves. That ‘fingerprint” of truth/light/ love is an exact definition of who and what each one of us is. I will discuss that more fully in part 3 of this series. My post called “John 1=1-4 & Alma 13=1-20 — ‘in the beginning’ — ‘Orders’ of Premortal Priesthood – LeGrand Baker” is intended to be an introduction to that idea, but is not reproduced here.Now, here is the composite of essays which provides the rationale that supports the above conclusions.——————————————————————————-1. The following is from Who Shall Ascend into the Hill of the Lord, 801-02 (paperback edition, 564-65).The resurrection of the earth—and all else the Lord has made—is a gift of the Savior’s Atonement. However, the quality of one’s resurrection is conditional upon the spiritual truth, light, and love one has chosen to assimilate along the way.It appears that love, light, and truth are equivalents—they come from God and are expressions of his glory. The conclusion that they are actually the same thing is easy to come by. Truth is knowledge of eternal reality—“of things as they are, and as they were, and as they are to come.” That is, truth is knowledge of all reality in sacred time and space. The Savior is the Spirit of Truth, and “he comprehended all things, that he might be in all and through all things, the light of truth; Which truth shineth. This is the light of Christ …which light proceedeth forth from the presence of God to fill the immensity of space” (D&C 88:7-12, 93:24-26). Thus, both truth and light permeate and sustain everything in the universe. The fact that God’s love is also everywhere is a given that needs no proof. Since his light, truth, and love are everywhere and in every individual, they either occupy the same space at the same time, or else they are the same thing. If the latter is correct, then the differences we perceive are simply ways we have of describing the multiple effects of the power of his godliness. Joy is the product of truth/light/love. It is most meaningful when it is shared. The more we recognize and assimilate the truth/light/love of others, the greater the joy we and they experience.——————————————————————————-2. The following is a excerpt from the discussion in part 1. It shows that truth is the source of the light with which living entities shine.John 1:1-4– (part 1) TRUTH — ‘In the beginning was the gospel preached through the Son’ — LeGrand BakerJust as scientists say visible light has properties of both waves and particles, something like seems to be true of “truth.” We just read that truth is information. Information does not shine, however, when truth is assimilated by an intelligent entity, that entity emits light. So truth seems also to have the properties of energy that produces light. We have also learned that an intelligence is “the light of truth,” suggesting that truth is the source of the light with which an intelligence shines.Section 88 explains that in terms that are not too big to contemplate, but much too big to understand. It says that the Savior “ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth; Which truth shineth. This is the light of Christ. … The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.” The full statement reads as follows:1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:2 Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world.3 Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;9 As also the light of the stars, and the power thereof by which they were made;10 And the earth also, and the power thereof, even the earth upon which you stand.11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;12 Which light proceedeth forth from the presence of God to fill the immensity of space—13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:1-13).That explanation may have arisen from questions generated from a previous revelation where the word of God is equated with truth, which is equated with light, which is equated with Spirit, which is equated with our having the necessary knowledge and power to fulfill our eternal covenants.44 For you shall live by every word that proceedeth forth from the mouth of God.45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world (D&C 84:44-48).——————————————————————————-3. The following essay asserts that charity is light, and just as light has physical properties, so love also has those same physical properties. That means that love is tangible in the same way that light is a tangible part of what we are.Moroni 7:45-48 — Charity, our only way to the presence of God — LeGrand BakerI wish to address the question, What is charity on the inside? And why is it the final, and therefore the definitive quality that enables one to belong to an eternal Celestial society? Like Nephi, I will call it “love.” I will not discuss love as an emotion, but rather as the not-quite-intangible manifestation of the inmost part of our eternal being. To recognize charity/love as the “definitive quality” that leads to eternal life presupposes, as Mormon does, that it is a gift of the Spirit and is only taught by the Holy Ghost to those who have accepted, and are fulfilling, their premortal and earthly covenants.I have written elsewhere that truth, light, and love are different names we have to describe the same thing and that their product is peace and joy. The rationale behind their sameness is quite simple:Truth is information. It is knowledge of reality in sacred time— past, present, and future. Truth shines, but as raw information it does not shine. When truth becomes knowledge, the entity who knows shines with “light and truth.” The Savior shines with an enormous light (shechinah) that fills the immensity of space. {4} The revelations say:11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings.12 Which light proceedeth forth from the presence of God to fill the immensity of space—13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:11-13).10 The worlds were made by him; men were made by him; all things were made by him, and through him, and OF him (D&C 93:10). {5}Of course, all things were not made of the Savior’s person, but of that light that surrounds and defines him, and fills “the immensity of space.”There is nothing at all farfetched about the idea that all things are made of the light that radiates from the Savior’s person. That revelation is essentially substantiated by modern science. In theoretical physics, matter is energy. Whether we use Einstein’s famous formula that showed mass-energy equivalence, or the string theory that holds that all matter is made of little wiggles of energy. Energy is light and scientists have shown that matter can actually be “created” from light. {6}The Savior acquired that light in the only way one can: by assimilating truth. He testifies,26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26).If the Savior’s light fills “the immensity of space” so does his truth. So does his love. His love is also in all things and sustains all things. His truth/light/love “giveth life to all things”The Savior’s truth, light, and love either occupy the same space at the same time, or they are equivalents. The latter is true. The words are simply different ways we have of describing the same thing. As we begin to understand this eternal triumvirate of truth/light/love, we begin to know something of the eternal majesty of Christ and his Father. However, it is also true that as we learn about that triumvirate, we learn more about our own eternal Self, and the path we must follow to become like them. {7}In our primal state, as intelligences, we are “the light of truth.”29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be (D&C 93:29).An intelligence is an entity that assimilates truth and shines. The more truth it assimilates into it’s Self, the greater its light. That process most assuridly continues throughout our existence unless we choose to curtail it. As humans, that truth/light/love expands or contracts depending on how we use our agency. President McKay described it as the “radiation” that is the defining part of one’s Self.Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Saviour was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us. {8}When we meet a friend, and perceive the light that is in him, we love him. The lights merge and the love is reciprocated. For both persons, the products of truth/light/love are joy and peace, which are the essence of a full life. There can be no fullness of joy if we are alone. In the Celestial Kingdom people are sealed together in an eternal bond, and therefore, in the Celestial Kingdom their joy is complete. The Prophet Joseph explained,1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).Little wonder he also said,Friendship is the grand fundamental principle of Mormonism, to revolution civilize the world—pour forth love. {9}It is impossible to distinguish between the quality of the light we radiate from the quality of the love we radiate.A beautiful description of the attraction such people have for each other was written by Apostle Parley P. Pratt as part of his explanation about the cleansing power of the Holy Ghost.In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit.{10}We are most comfortable among people who are like ourselves. The Lord put that fact in an eternal perspective when he said,40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:40).We all radiate something, but not everyone radiates truth/light/love. Some people ooze contempt and darkness. {11} The Savior explained:34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of li ght; but when thine eye is evil, thy body also is full of darkness.35 Take heed therefore that the light which is in thee be not darkness.36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light (Luke 11:34-36).Another equivalence of the Savior’s light is his law. In a description of the expansive power and extent of his light, he included this observation:13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God (D&C 88:13).A little further on in that revelation he explained that the law of our own beings is the criteria that will determine our resurrected glory. The quality of our spirit — the truth/light/love/joy/peace that defines each person and radiates from us — also defines our eternal nature, and will ultimately determine the quality of our resurrected body. I understand this next scripture to say that just as earthly matter can be created from light, so pure truth/light/love becomes the stuff our resurrected body will be made of. Therefore, the quality of one’s truth/light/love is the defining characteristic of one’s eternal resurrected Self.28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received (D&C 88:27-29).What I am suggesting is that charity is not simply an emotion, or an attitude of empathy, but it is a state of being, and that humans exude its warmth in a form of light/love that is perceptible, if not actually visible and tangible in the same way that light may be tangible. It is, in fact, the essence of one’s mortal and eternal being.Mormon began his sermon by identifying his audience as peacemakers. He commended them with these words:3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men (Moroni 7:3-4).A peacemaker is one who loves others and therefore knows his place in the cosmos; he is comfortable with who he is, and spreads that comfort to those around him so they may feel at peace also. Mormon taught that the personal and extended power of that peace is magnified as charity is perfected. He explained,45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things (Moroni 7:45).Paul also understood charity to be “the greatest of all” human attributes.4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;6 Rejoiceth not in iniquity, but rejoiceth in the truth;7 Beareth all things, believeth all things, hopeth all things, endureth all things.8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.9 For we know in part, and we prophesy in part.10 But when that which is perfect is come, then that which is in part shall be done away.11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.13 And now abideth faith, hope, charity, these three; but the greatest of these is charity (1 Corinthians 13:4-13).Like Paul who wrote “the greatest of these is charity,” Mormon also taught that charity was the ultimate reach of personal human perfection, so also of personal priesthood power. Remember, this was a priesthood meeting, so priesthood responsibility is the unspoken thread that ties all of the ideas together. Mormon said,46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him (Moroni 7:46-47).When his son Moroni closed the Book of Mormon, it was with that same admonition, except he used different words: “come unto Christ, and be perfected in him …. and love God with all your might, mind and strength …. that ye become holy, without spot (Moroni 10:32-33).”When one’s person is “holy, without spot,” he is “quickened by a portion of the celestial glory.” Only such persons can receive a celestial body.I believe love is also the ultimate sealing power. The priesthood ordinances are absolutely necessary to preserve order, justice, and continuity, and to validate the covenants, but without charity those ordinances and covenants have little meaning. Without charity we are sealed to neither family nor friends. In that aloneness we become, in terms of Mormon’s understanding, simply a “nothing.”Mormon words, “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him,” introduces us to the conclusion of his sermon. That conclusion, like his beginning, is the same as the Savior’s Beatitude:9 And blessed are all the peacemakers, for they shall be called [that is, given a new covenant/royal name] the children of God (3 Nephi 12:9).Mormon brings his sermon to a crescendo with that same new covenant king-name, but rather than citing it as a name, he makes it a reality.48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).Section 76 explains what that means:92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;95 And he makes them equal in power, and in might, and in dominion.96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).Charity (the truth/light/love/joy/peace we radiate) is the only self-power that can prepare a person to live in such an environment.——————FOOTNOTES{1} Chauncey C. Riddle,“A BYU for Zion,” BYU Studies, vol. 16 (1975-1976), Number 4 – Summer 1976, 491. Chauncey’s other writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: {2} See our discussion of the Law of Consecration in Who Shall Ascend into the Hill of the Lord, first edition, 252-53; paperback edition, 180.{3}Mormon shows the importance of peace at the very beginning of this sermon and as the Savior did in the Beatitudes. The Savior said,8 And blessed are all the pure in heart, for they shall see God.9 And blessed are all the peacemakers, for they shall be called the children of God (3 Nephi 12:8-9).Elsewhere he adds,Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice, while all the wicked shall mourn (D&C 97:21).In this sequence, as in Moroni 7:2-4, peacemakers are those who have been redeemed and therefore are the personification of both charity and peace.{4} Who Shall Ascend into the Hill of the Lord, first edition, 1034-41; paperback edition, 716-21. Some parts of this essay are lifted from those pages.{5} In Joseph Smith’s poem A Vision, he wrote:And I heard a great voice bearing record from heav’n,He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sonsBy the very same truths and the very same powers.(The poem was published in the Times and Seasons, February 1, 1843.){6} For an interesting read, Google “making matter from light” and read articles about how scientists can “create” matter from light.{7} We explained more fully the eternal grandeur of the triumvirate of truth/light/love in Who Shall Ascend into the Hill of the Lord, 1034-37; paperback edition, 716-18. Some evidence that truth, light, love. and life are the same things are in D&C 88:4-7,11-13; D&C 93:8-10, 24-28; D&C 84:45; JST John 1:1-21.D&C 88:4-7,11-134 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;7 Which truth shineth. This is the light of Christ. …11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;12 Which light proceedeth forth from the presence of God to fill the immensity of space—13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God.D&C 93:8-10, 24-28.8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him. …24 And truth is knowledge of things as they are, and as they were, and as they are to come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.{8}President David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, p. 373-374.{9} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.{10} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 101 – 102.)In its context, that statement reads:The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections; and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates and matures all the fine-toned sympathies, joys, tastes, kindred feelings and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness and charity. It develops beauty of person, form and features. It tends to health, vigor, animation and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—”O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! his countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood.{11} In theory, charity means loving everyone. In practice the definition of love has to be qualified to make the theory workable. We cannot learn to love everyone until after we learn to love just the one. The guy who said, “I love mankind, its people I can’t stand,” got it all wrong. But I think J. Golden Kimball got it right when he said, “The Lord said we should love everyone, and I do, but I love some a damnsight more than I love others.” His point is, I think, that there is a difference between loving someone and liking them. So how do you love someone you don’t even like. On its fringes, love also includes empathy, kindness, and even service. We can feel that kind of love toward people we may not feel comfortable being around, the kind of people we would not take into our confidence and certainly would not want to be our bosom friends. We can share a much richer love with people we actually like, and more especially with people we trust. That richer love includes devotion, loyalty, affection, and intimacy. With very special people that includes physical intimacy, however, with other friends it would include emotional, spiritual, and even academic intimacy.<><><><><><><><><><><><><><><><><><><><><><><><><><><>John 1:1-4 & D&C 93 -- (part 1) ‘In the beginning was the gospel preached through the Son’ -- LeGrand Baker Author : lbakerThere are words which the prophets equate with the Savior. The Savior uses those same words to describe himself. They are truth, light, and love. Their products are joy and life. The words carry enormous meanings — so big that we tend to read over them rather than ask what they are really telling us. I would like to analyze those descriptions of the Savior within their scriptural context, with the understanding that the results of that analysis will only be my opinions.The first is “truth.,” which John calls “ the Word” and the Prophet Joseph calls “the gospel.”John personifies the Savior as “the Word” which can be understood as both knowing and teaching truth. {1}1 In the beginning was the Word, and the Word was with God, and the Word was God.2 The same was in the beginning with God.3 All things were made by him; and without him was not any thing made that was made.4 In him was life; and the life was the light of men (John 1:1-4).The Joseph Smith Translation of the Bible says it differently.1 In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.2 The same was in the beginning with God.3 All things were made by him; and without him was not anything made which was made.4 In him was the gospel, and the gospel was the life, and the life was the light of men (JST John 1:1-4.).There is no discord between John’s “In him was life; and the life was the light of men ” and the Prophet’s “In him was the gospel, and the gospel was the life, and the life was the light of men.” The reason is that the gospel is truth. Truth, light, and love are cosmic equivalents and their product is joy which equates to a fulness of life.I would like to discuss the relationships of truth, light, and love. I hope to show that they are simply different ways the scriptures have of describing the Savior’s power and glory. The high point of that triumvirate is love. That is also the greatest commandment. It is also the key to our eternal exaltation. Since that triumvirate of truth/light/love also represents what we must become, it behooves us to try to understand its meaning. The Prophet Joseph said,It is the first principle of the Gospel to know for a certainty the Character of God,If men do not comprehend the character of God, they do not comprehend themselves. {2}The testimony in the Doctrine and Covenants ties those ideas together. However, rather than saying the Savior is the personification of the gospel, it gives us his name-title; he is “the Spirit of Truth.”6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was;8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him (D&C 93:6-10).Much of the 93rd section of the Doctrine and Covenants is a discussion of the relationship between truth, light, and joy, with its focus on truth. In addition to the verses just quoted it says,21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;24 And truth is knowledge of things as they are, and as they were, and as they are to come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.32 And every man whose spirit receiveth not the light is under condemnation.33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;34 And when separated, man cannot receive a fulness of joy.35 The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple.36 The glory of God is intelligence, or, in other words, light and truth.37 Light and truth forsake that evil one (D&C 93:21-37).Let us begin our analysis with the definitions, first of truth, then of the Savior’s name-title.24 And truth is knowledge of things as they are, and as they were, and as they are to come;26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;Truth is knowledge of reality in sacred time. The Savior knows all truth and therefore is the personification of ALL truth.There are two other definitions to consider. An intelligence is “the light of truth,” but the glory of God is “light and truth.” The phrase “light of truth” says light is a product of the truth, while “light and truth” emphasizes the fulness of each. John says very much the same thing:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth (John 1:14).Now, with that I have come to the very edge of my understand and am about to tumble over that cliff. This is the way I see it.Just as scientists say visible light has properties of both waves and particles, something like seems to be true of “truth.” We just read that truth is information. Information does not shine, however, when truth is assimilated by an intelligent entity, that entity emits light. So truth seems also to have the properties of energy that produces light. We have also learned that an intelligence is “the light of truth,” suggesting that truth is the source of the light with which an intelligence shines.Section 88 explains that in terms that are not too big to contemplate, but much too big to understand. It says that the Savior “ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth; Which truth shineth. This is the light of Christ. … The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.” The full statement reads as follows:1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:2 Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world.3 Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;9 As also the light of the stars, and the power thereof by which they were made;10 And the earth also, and the power thereof, even the earth upon which you stand.11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;12 Which light proceedeth forth from the presence of God to fill the immensity of space13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:1-13).That explanation may have arisen from questions generated from a previous revelation where the word of God is equated with truth, which is equated with light, which is equated with Spirit, which is equated with our having the necessary knowledge and power to fulfill our eternal covenants.44 For you shall live by every word that proceedeth forth from the mouth of God.45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world (D&C 84:44-48).I understand that an intelligence is an entity that assimilates truth and shines. If that is correct then it follows that the more truth it assimilates, the more it shines. The Savior “received a fulness of truth, yea, even of all truth.” His truth shines to produce the aura of light that surrounds his person and fills the immensity of space. It is the power by which all things are made and gives life to all things. This aura is “light and truth” which is the glory of God. Therefore, the Savior’s truth and his light are different expressions of the same power.So it is with us. As intelligences we were the personification of the truth we assimilated and we expressed that truth by the light we radiated. We still are that way. President David O. McKay taught that the light we radiate is an integral part of our very beings. We cannot hide it from discerning persons. It (or the darkness that is the lack of it) is the very essence of who and what we are. {3}That is the nature of truth as I understand it. Next we must examine the nature of light and ask how it can be the power by which all things are made and by which we have life.Exploring the depths of such gospel principles is great fun for me, and I recognize that one of its most important values is that the opinions it generates are only a work in progress. At best it asks questions but does not presume to answer all of them. That’s OK because the asking is the most stimulating part.We have only begun to explore the meanings of the triumvirate of truth/ light/ love and its relationship with joy and life, so that has to continue next week.————————————FOOTNOTES{1} See my discussion of logos, in last week’s post: “John 1:1-2 — ‘In the beginning was the Word’ — LeGrand Baker”{2} The quotes are from different parts of the King Follett discourse. Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 345 and 343.{3} President Mckay’s essay, “Radiation of the Individual” can be found under “favorite quotes” in this website.<><><><><><><><><><><><><><><><><><><><><><><><><>John 1:1-2 -- ‘In the beginning was the Word’ -- LeGrand Baker Author : lbakerThe first words of the Gospel of John personifies Jehovah as “the Word.”1 In the beginning was the Word, and the Word was with God, and the Word was God.2 The same was in the beginning with God.That may be difficult for us to understand, but it was not difficult for the Greek-speaking audience to whom John wrote.The Greek word translated as “word” is logos (Strong #3056 ). It has many shades of meaning: it is both the words spoken and the system of thought behind those words; the subject under discussion or the speech used in the conversation; ideas in a questions of law, reasoning, and rationale. It is the reflections of one’s own mind; speech, treaties, utterance, etc. Even though “Word” does not have as comprehensive a meaning as logos, “Word” is still a valid translation.The Joseph Smith Translation of the Bible does not change that meaning, but it makes it easier for us to understand.1 In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.2 The same was in the beginning with God (JST john 1:1-2).The Savior further clarified John’s personification of “the Word” in a revelation to the Prophet Joseph when he said,26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26).All three versions combine to help us to understand that by virtue of the eternal sweep of his Atonement, the Savior is the personification of the gospel and the source of the teachings.Earlier in Section 93 John’s testimony is quoted more fully.6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was;8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him (D&C 93:6-10).If I understand those statements correctly, they mean that the Savior, the Firstborn and Only Begotten Son of the Father, taught us the gospel from the very earliest beginnings of our cognizance. That concept acknowledges that the Savior has had a pivotal role in every phase of our very early and continued maturation.One’s having truth presupposes one’s having priesthood, for there are some truths that one cannot understand unless one is “authorize us to believe.”George A. Smith, while serving in the First Presidency, reported: “Joseph Smith taught that every man and woman should seek the Lord for wisdom, that they might get knowledge from Him who is the fountain of knowledge; and the promises of the gospel, as revealed, were such as to authorize us to believe, that by taking this course we should gain the object of our pursuit.” {1}That same doctrine is taught in the scriptures. Two examples are:27 And no man receiveth a fulness [of truth] unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:27-28).Of course, one cannot keep all the commandments unless they are available to us through the priesthood and its attendant covenants and ordinances. So, to be authorized to believe, one must first have the necessary priesthood authority to be able to know what to believe.19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.20 Therefore, in the ordinances thereof, the power of godliness is manifest (D&C 84:19-20).Some priesthood blessings are tied to one’s birthright. (That is why the birthright blessings of Abraham are so important to Latter-day Saints.) When the Lord explained the rights of bishopric to the Prophet Joseph, he said,17 For the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same (D&C 68:17).The same is, no doubt, true of the eternal priesthood. Therefore, in another place, the Savior explained,21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;24 And truth is knowledge of things as they are, and as they were, and as they are come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments (D&C 93:21-27).These scriptures teach us a great deal about the premortal Savior. He is the personification of truth by virtue of his birthright as the Firstborn Son of the Father. Now we are left with this most important of questions: Did Jehovah hold the rights of priesthood because he happened to be the first one born, or was he the Firstborn because he had already earned those rights? In my last post I discussed the orders of premortal priesthood described in Alma 13. Alma calls the priesthood held by the intelligences “the order of the Son.” He teaches that both the gospel and the priesthood that enabled its covenants were ascribed to the Savior before intelligences were born into the spirit world. Using Alma 13 as evidence, the answer to our questions must be that the Savior had already earned the right to be the First Born and Only Begotten Son of the Father.In John the Beloved’s Revelation, he uses an intriguing description of the Savior and makes it more intriguing by the challenge that follows it.8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.9 If any man have an ear, let him hear (Revelation 13:8-9).The phrase, “the Lamb slain from the foundation of the world” is not found elsewhere in the Bible, but we can know from the Book of Moses that it had once been in the Hebrew scriptures. The context is this:45 And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life?46 And the Lord said: It shall be in the meridian of time, in the days of wickedness and vengeance.47 And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me (Moses 7:45-47).The Savior suggested that same idea when he introduced himself to the Nephites. First the Father spoke to them and said,7 Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name—hear ye him.Then the Savior appeared.9 And it came to pass that he stretched forth his hand and spake unto the people, saying:10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world.11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning (3 Nephi 11:5-11).I do not pretend to understand the eternal ramifications of the Atonement, but perhaps part of the question was clarified when the Savior introduced himself to the brother of Jared.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters (Ether 3:14).It is further clarified by this explanation given to the Prophet Joseph.40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever (D&C 88:33-45).It is appropriate to conclude this discussion with two testimonies written by the Prophet Joseph Smith. The first was dictated by him as he and Sidney Rigdon received the revelation that is section 76 of the Doctrine and Covenants.22 And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God (D&C 76:22-24).The second is somewhat similar, but more personal and more explicit. It is a few stanzas from a poem called “A Vision,” by the Prophet, published on February 1, 1843, in the Times and Seasons.And now after all of the proofs made of him,By witnesses truly, by whom he was known,This is mine, last of all, that he lives; yea, he lives!And sits at the right hand of God on his throne.And I heard a great voice bearing record from heav’n,He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sonsBy the very same truths and the very same powers. {2}John’s introduction saying that the Savior is the very personification the truth that is the gospel, is only that, an introduction. It provides a background from which to consider what else he is going to tell us about the Savior’s eternal nature. The profundity of this and the rest of John’s testimony is beyond my understanding, but it is wonderful to contemplate.——————————–FOOTNOTES{1} Joseph Smith [Melchizedek Priesthood manual], (Salt Lake City, Utah, published by The Church of Jesus Christ of Latter-day Saints, 2007), 266.{2} The eternal and universal sweep of the Savior’s knowledge and powers is suggested by the following.Apostle John Taylor wrote an editorial called “Origin, Object, and Destiny of Women.” It was published in The Mormon, New York, New York, August 29, 1857. The following is only part of one paragraph, but it should really be read in context. You will find the entire editorial in “Favorite Quotes” in this website. Part of the editorial reads:Knowest thou not that eternities ago, thy spirit, pure and holy, dwelt in thy Heavenly Father’s bosom, and in his presence, and with thy mother, one of the Queens of heaven, surrounded by thy brother and sister spirts in the spirit world, among the Gods. That as thy spirit beheld the scenes transpiring there, and thou growing in intelligence, thou sawest worlds upon worlds organized and peopled with thy kindred spirits, took upon them tabernacles, died, were resurrected, and received their exaltation on the redeemed worlds they once dwelt upon. Thou being willing and anxious to imitate them, waiting and desirous to obtain a body, a resurrection and exaltation also….The other interesting statement is from the Book of the Secrets of Enoch. The following is from Who Shall Ascend into the Hill of the Lord, 142-47. The part of the quote that relates to our question is in 24:1, “I tell to thee even before the very beginning, all that I created from non-being, and visible things from invisible.” Two accounts that appear to be similar to the events described by Enoch are, Revelation 12:1-9; 1 Nephi 1:8-15.I have a very simple rule for judging the value of the apocrypha and Pseudepigrapha. The rule is this. If it is apparent that the author knew the ancient temple drama, I give his writings serious consideration. If it is apparent that he did not, I treat is as fiction. Using that criterion, I have great respect for the writings of Enoch. (see footnote B).The full quote from Who Shall Ascend into the Hill of the Lord reads as follows:——————————–The most complete description of a sode experience found in the non-canonical works is in one of the books of Enoch. It reads:24:1 And the Lord summoned me, and said to me: Enoch, sit down on my left with Gabriel.’ And I bowed down to the Lord, and the Lord spoke2 to me: Enoch, beloved, all thou seest, all things that are standing finished I tell to thee even before the very beginning, all that I created from non-being, and visible things from invisible.3 Hear, Enoch, and take in these my words, for not to My angels have I told my secret, and I have not told them their rise, nor my endless realm, nor have they understood my creating,4 which I tell thee to-day. For before all things were visible, I alone used to go about in the invisible things, like the sun from east to west, and west to from west to east. But even the sun has peace in itself, while I found no peace, because I was creating all things, and I conceived the thought of placing foundations, and of creating visible creation.25:1 I commanded in the very lowest parts, that visible things should come down from invisible, and Adoil [the footnote reads Adoil. is from Hebrew roots that mean ‘the hand of God.’ ] came down very great, and I beheld2 him, and lo! he had a belly of great light. And I said to him: ‘Become undone, Adoil, and let3 the visible come out of thee.’ And he came undone, and a great light came out. And I was in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to4 create. And I saw that it was good. And I placed for myself a throne, and took my seat on it, and said to the light: ‘Go thou up higher and fix thyself high above the throne, and be5 a foundation to the highest things.’ And above the light there is nothing else, and then I bent up and looked up from my throne.26:1 And I summoned the very lowest a second time, and said: Let Archas come forth hard, and he came forth hard from the invisible.2 And Archas came forth, hard, heavy, and very red.3 And I said: Be opened, Archas, and let there be born from you, and he came undone, an age came forth, very great and very dark, bearing the creation of all lower things, and I saw that it was good and said to him:4 Go thence down below, and make yourself firm, and be a foundation for the lower things, and it happened and he went down and fixed himself, and became the foundation for the lower things, and below the darkness there is nothing else. {A}In this vision, Enoch {B} reports that God had created a perfect balance between good and evil, providing the full spectrum of options for each of his children. In the vision, God is represented as sitting on his throne below the light and above the darkness—that is, in the center—where he and his temple always are. {C}———————FOOTNOTES from Who Shall Ascend into the Hill of the Lord{A} Book of the Secrets of Enoch, in The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Translated and edited by R. H. Charles. 2: 431-69. Oxford: Clarendon, 1976. 2:442-45.{B} Early Jews and Christians considered the books of Enoch as an important part of their most sacred literature. For example, compare Jude 1:14-16 with 1 Enoch 1:9.14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage (Jude 1:14-16).And behold! He cometh with ten thousands of His holy onesTo execute judgement upon all,And to destroy all the ungodly:And to convict all fleshOf all the works of their ungodliness which they have ungodly committed,And of all the hard things which ungodly sinners have spoken against Him (1 Enoch 1:9).(The Book of Enoch, tras. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. (Oxford: Clarendon, 1976), 2: 189.){C} When the Prophet Joseph wrote a poetic version of his vision, he made its meaning even more clear.I’ll surely reveal all my myst’ries to them—The great hidden myst’ries in my kingdom stor’d;From the council in Kolob, to time on the earth,(Joseph Smith, “A Vision,” in Times and Seasons, February 1, 1843).Abraham 3:3-4 reads:3 And the Lord said unto me: These are the governing ones; and the name of the great one is Kolob, because it is near unto me, for I am the Lord thy God: I have set this one to govern all those which belong to the same order as that upon which thou standest.4 And the Lord said unto me, by the Urim and Thummim, that Kolob was after the manner of the Lord, according to its times and seasons in the revolutions thereof; that one revolution was a day unto the Lord, after his manner of reckoning, it being one thousand years according to the time appointed unto that whereon thou standest. This is the reckoning of the Lord’s time, according to the reckoning of Kolob.<><><><><><><><><><><><><><><><><><><><><><>John 1:1-4 & Alma 13:1-20 -- “in the beginning” -- “Orders” of Premortal Priesthood -- LeGrand Baker Author : lbaker1 In the beginning was the Word, and the Word was with God, and the Word was God.2 The same was in the beginning with God.3 All things were made by him; and without him was not any thing made that was made.4 In him was life; and the life was the light of men (John 1:1-4).Wilfred Griggs once told me that he asked Hugh Nibley if he had ever considered writing a commentary on the gospel of John. Nibley’s response was something like this: “No, I haven’t. It would take 300 or 400 pages, then I would be to verse 5.”That seems reasonable to me, but I don’t intend to write anywhere near that much. I think the best place to start would be to discuss eternal priesthood in light of the Savior’s Atonement and the place to begin to do that is to review Alma 13:1-21.Like everything else I write, this is only my opinion, but like my other opinions, I like this one a lot.Alma’s words to Zeezrom are organized as follows:Verse 1 — ORDINATION OF MEMBERS OF THE COUNCIL IN HEAVEN. This maps to Abraham 3:23.Verses 2-5 — FLASHBACK: PRIESTHOOD OF INTELLIGENCES. This maps to Abraham 3:22.Verses 6-9 — RELATIONSHIP OF THE TWO PREMORTAL PRIESTHOODSVerses 10-20 — THE MORTAL PRIESTHOODIn the following quotes, I have put the word “order” in all caps to facilitate reading the texts as a discussion of priesthood orders.————————–Verse 1 — ORDINATION OF MEMBERS OF THE COUNCIL IN HEAVEN. This maps to Abraham 3:23.23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.————————–1 And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his childrenIn these passages, the word “forward” has two different and opposite meanings. The meanings are made apparent by their contexts. The first “forward” projects our thinking to the distant past, “forward to the time when the Lord God gave [past tense] these commandments unto his children .” The second meaning projects our minds to the future, “in a manner that thereby the people might know in what manner to look forward to his Son for redemption.”In order to make the first “forward” fit with the past tense “gave,” all we have to do is read the world’s best English dictionary to discover that Joseph used precisely the right word if he intended to project our thinking toward the very beginning of time. The first definition of “forward” in the Oxford English Dictionary is an absolute vindication of the use of that word with a past tense verb. It reads,1. In OE [Old English] used in partitive concord: The front part of (any thing material); the first or earliest part of (a period of time, etc.).Discovering the time frame of the story as “the first or earliest part of time, when the Lord God [Heavenly Father] gave these commandments unto his children” is the key to our understand the rest of the verse, as well as to our understanding the entire chapter.to the time when the Lord God [Heavenly Father] gave these commandments unto his children [his spirit children];Before their birth in the spirit world they had been the noble and great intelligences who were organized, probably in priesthood quorums as is suggested further on in chapter 13. They are now his spirit children who were members of the Council in Heaven“After” is another word that has different meanings and both meanings are used in this chapter. As with forward, the meaning of “after” has to be determined by its context. The usual meaning of after is following — “subsequent to in time, or behind in place.” The other meaning is “in the characteristic manner of.” There is nothing unusual about using the same word with different meanings. After I wrote the sentence about this being my opinion, I was amused to notice that I had used the word “like” three times and with two entirely different meanings.and I would that ye should remember that the Lord God ordained priests, after [in the manner of] his holy ORDER, which was after [following] the ORDER of his Son,The context insists on those two meanings of “after” The first one clearly says that they were ordained to the priesthood ORDER of the Father. The second “after” has to be a statement of sequence because it would make no sense at all for the Father’s priesthood to be a subset of the ORDER of the Son. So that “after” has to mean “following.”to teach these things unto the peopleImmediately before this, Alma had walked Zeezrom through the steps of the Nephite temple service (Alma 12:28-34). Here, as elsewhere in the Book of Mormon, “these things” is code for that temple drama. However, in this context it is a premortal temple drama (probably the same one Paul describes in Ephesians 1). The Father ordains his “children” to teach to the “people.” “People” and “children” are not the same I thing. At the Council in Heaven, “Children” would be his spirit children and “people” would be those intelligences who had not yet been born into a spirit body. As far as I can tell, this is the same event as is described in Abraham 3:23. The stories are different because in Abraham 3:22 – 4:1 the noble and great ones create the spirit world, while in Alma 13 they are ordained to teach the intelligences how to prepare to inherit that spirit world. (For a discussion of why I think the world described there is the spirit world, go to the scriptures section of this website, then Pearl of Great Price, then Abraham 3:22.)————————–Verses 2-5 — FLASHBACK: PRIESTHOOD OF INTELLIGENCES. This maps to Abraham 3:22.22 Now the Lord had shown unto me, Abraham, the intelligences that were organized [into priesthood quorums] before the world was; and among all these there were many of the noble and great ones;————————–2 And those priests [the children] were ordained after [in the manner of] the ORDER of his Son, in a manner that thereby the people [intelligences] might know in what manner to look forward to his Son for redemption.Their object is to teach the people how to come into the presence of God. That’s what “redemption” means in Ether 3:10-13; 2 Nephi 1:15, 2:3-4; Alma 58:41; Helaman 14:16-18.3 And this is the manner after which they [the children] were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place [I do not believe that “first place” here is a colloquialism. I read it as meaning FIRST PLACE — that is, when they were intelligences] being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith [pistis — “great faith” would be keeping those covenants with diligence], are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such.We learned in verse 2 that “those priests were ordained after the ORDER of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.” Here we are told the purpose of the priesthood to which they were ordained when they were intelligences. This priesthood, after the ORDER of the Son, “was prepared with, and according to, a preparatory redemption for such.” As intelligences they have not yet been born as spirit children of our heavenly parents. This priesthood after the ORDER of the Son is to enable them to do that. Their being born into God’s presence as his children was a “preparatory redemption” rather than the final one. The final redemption will come after their resurrection, when they will enter the presence of God and be able to remain there.4 And thus they have been called to this holy calling on account of their faith [if faith is pistis, as it is elsewhere in the Book of Mormon, then what Alma says is that their calling came because they had kept their covenants], while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds [Alma had just defined a hardness of heart as choosing not to know the “mysteries of God” (Alma 12:9-11)], while, if it had not been for this they might have had as great privilege as their brethren.This statement, and the explanation that follows express one of the most fundamental and most important principles of the gospel. It reaches back into eternity to the origin of our free agency at the very beginning of our cognizance.5 Or in fine, in the first place they were on the same standing with their brethren;If, in the first place they were on the same standing of those who eventually became the noble and great ones, and if they might have had as great privilege as their brethren had they not hardened their hearts, then we must conclude that any differences that developed between them and the noble and great ones were the products of their own choices. That would be equally true for the noble and great as well as for those who were not.At this juncture Alma calls our minds back to the Council in Heaven in verse 1, where those noble and great ones, who were now spirits, were ordained after the ORDER of the Father.In the story told by Abraham, that same juncture is tucked away between verses 22 and 23. (Abraham 3:22-23)22 Now the Lord had shown unto me, Abraham, the intelligences that were organized [into priesthood quorums] before the world was; and among all these there were many of the noble and great ones;There is a spirit birth between these two verses. The noble and great intelligences are next described as “for he stood among those that were spirits.” Spirits are intelligences who now inhabit spirit bodies, just as mortals are intelligences who inhabit both spirit and mortal bodies (see the explanations by B. H. Roberts in this website under “favorite quotes”).23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. [Which “born”? I suspect “both” would be the correct answer.]Alma continues by merging the qualifications of the earlier priesthood with the qualifications of the order of the Father. The qualifications are “for such as would not harden their hearts.”The definition of “this holy calling” is “being in and through the atonement of the Only Begotten Son.”thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared—This new definition brings the meaning of priesthood into sharp focus. It says that the eternal priesthood given to us in various stages is virtually a subset of the Savior’s Atonement. That is easy to understand. The purposes of the Savior’s Atonement and the purposes of priesthood are the same. The object of each is to invite people to “come unto Christ, and be perfected in him, and …. if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).”Having returned us to the Council in Heaven where he began in verse 1, Alma teaches the responsibility of the holy ORDER of God.————————–Verses 6-9 — RELATIONSHIP OF THE TWO PREMORTAL PRIESTHOODS————————–6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy ORDER of God, to teach his commandments unto the children of men, that they also might enter into his rest—In verses 1-3 we learned that the ORDER of the Son was to teach intelligences how to receive a preparatory redemption. Here we learn that the ORDER of the Father is to “to teach his commandments unto the children of men, that they also might enter into his rest.” So the priesthood they received at the Council extended their responsibility to teach “the children of men” in this world, and with the same purpose: that they also might be redeemed.We can understand that continuum between premortal and mortal priesthood more easily if we read it in light of Abraham 3: where we learn that Abraham was one who was chosen at the Council to be one of God’s rulers. Later in this chapter Alma tells us that Melchizedek was another.While Alma draws a distinction between the ORDER of the Son and the ORDER of the Father, he also wants to make sure Zeezrom understands that they are both one eternal priesthood. It is useful for us to understand this relationship by remembering that the Aaronic and Melchizedek priesthood are the same, yet different. Or a better example is that the offices of elder and high priest in the Melchizedek priesthood are the same, yet different. So in the next three verses Alma calls attention to that intertwined relationship.7 This high priesthood [ORDER of the Father] being after [following] the ORDER of his Son, which ORDER [of the Father] was from the foundation of the world [when the spirit children, who were members of the Council, created the world]; or in other words, [these two priesthoods] being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things—8 Now they [the ‘children’ whom the Father ordained at the Council] were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy ORDER, which calling, and ordinance, and high priesthood, is without beginning or end—9 Thus they become high priests forever, after [following] the ORDER of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.The “Amen” is significant because it is the transition between our premortal priesthood and its continuation into this world where those high priests are to teach “the children of men.” as he mentioned in verse 6.————————–Verses 10-20 — THE MORTAL PRIESTHOOD————————–10 Now, as I said concerning the holy ORDER, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish;11 Therefore they were called after this holy ORDER, and were sanctified, and their garments were washed white through the blood of the Lamb.12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest.14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after [in the manner of] this same ORDER which I have spoken, who also took upon him the high priesthood forever.15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.In the next verses, Alma points out that the priesthood we have in this world is the same priesthood we had before, even though we can no longer function in the fullness of that priesthood. A way to understand this is that we have moved out of the time and place where it was appropriate for us to exercise the fullness of our priesthood. Like a bishop who is released from serving in his ward. He is still a bishop but he cannot function in that office. Or like a patriarch who moves from his stake. He is still a patriarch but is not called to give blessings in his new stake. We come into this world as innocent children who have to be nurtured and taught, step by step, how to function here with that priesthood that is appropriate to this time and place.16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it [the earthly Melchizedek priesthood] being a type of his ORDER, or it being his ORDER, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy ORDER of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention.20 Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if ye will wrest them it shall be to your own destruction.From this analysis of the scriptures we have learned the following: The Covenant is between the Father, his Son, and ourselves. The Savior’s is the validation and the fulfillment of that covenant. His Atonement defines the terms. The object is our redemption — to bring as many as will come back into the presence of God. The hope is a product of our own righteousness. It is the assurance we receive that the covenant is real and its object is attainable. The fulfillment of the covenant comes after we have endured to the end.The priesthood is a gift from God that is, for us, the enabling power by which we can bless others and be blessed by them, with the intent that they and we will enjoy the fulness of the blessings of the Gospel from the beginning of our cognizance, to our resurrection, and beyond.<><><><><><><><><><><><><><><><><><><><><><><><><><><><>?Moroni 10:32-34 -- Nephite responsibilities after their temple experience -- LeGrand Baker Author : lbaker32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.34 And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen (Moroni 10:32-34).If, as I have suggested, the previous verses are Moroni’s reflection on the ancient Nephite temple experience, then his next words are about what one did after one left the Nephite temple.32 Yea, come unto Christ, and be perfected in him,Four times in two verses of his final charge to his readers, Moroni invites us to become “perfect.” Then he enlarges the concept with the phrase “become holy, without spot.” In his progression of thought, to be perfect is to be without spot. To be holy is the product of that perfection. In Who Shall Ascend into the Hill of the Lord, I wrote a discussion about perfection that is relevant here, even though it was initially an analogy of the three degrees of glory.“Perfection” is a statement about a thing’s wholeness, but need not necessarily be a reference to its value. Thus there can be a perfect diamond, a perfect crystal goblet, and a perfect glass window. Each may be “perfect” in its own right even though there is an enormous range in their respective values. This seems to be analogous to the three degrees of glory.To say each is perfect only says each has internal integrity with no flaws. The value is found in the object that is perfect, not in the perfection of the object. For intelligences who define their sense of self in terms different from “the pure love of Christ,” there is a state of perfection and glory that is compatible with their self-definition. But for those who love as the Savior loves, the perfection of that compatibility is equivalent to eternal life. For the intelligences who receive celestial resurrected bodies, cosmos is perfect symmetry and harmony—in their physical persons, their personal sense of Self, and also in their celestial social environment. The Lord continued in section 88:40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever (D&C 88:40-41).Since the success of the entire plan of salvation has always rested upon the Savior’s providing an opportunity for people to come to this earth where they can define themselves in an environment away from the overriding influence of the presence of our Father in Heaven, a path had to be provided so that people could leave his presence and then return again.… To enable the intelligences to achieve a final perfection of self-identification and cosmos, they had to leave the presence of God. …It is in the tensions and contrasts of this world that we are enabled to define what and who we really are. We do that by identifying and seeking to replicate—and ultimately to perpetuate—the experiences and relationships in which we find fulfillment and happiness. We are here to discover for our Selves whether that fulfillment is consistent with telestial, terrestrial, or celestial glory. For us to be able to do that, this world’s environment must be full of difficult choices with inexplicable tensions and contradictions. Yet those very contradictions are necessary to the success of the plan…. (Who Shall Ascend into the Hill of the Lord, 595-97).To achieve that perfection, Moroni first charges his readers to …deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness,I discussed the likely meaning of “ungodliness” in an earlier post and concluded that its etymology was probably “un-elohim-li-ness.” Elohim is a plural Hebrew word meaning “the gods in the ordinary sense,” that is, the members of the Council in Heaven [see Abraham 3:22 through 4:1]. The second meaning of Elohim is a name-title of the Father of the gods. Now the question is, which meaning does Moroni have in mind. It is apparent to me that since the object of these verses is to lead us through a state of increased perfection toward becoming “holy,” that this charge to “deny yourselves of all ungodliness” is far too early in the sequence for the elohim in “un-elohim-li-ness” to refer to Heavenly Father. We are not yet hardly anything like him. That leaves me to conclude that Moroni’s charge is to “deny yourselves of all un-Council-in-Heaven-ly-ness.” In that earlier post I wrote,That is, eliminate all the differences between what you are now and what you were at the Council in Heaven. That is, be true to the eternal law of your own being. I believe that sin is a violation of the eternal law of one’s Self. If that is so, then the criterion by which we should judge our own perfection has to be that we come to know our Selves by identifying and discarding all the alien attitudes we accumulate in our this-worldliness, until we become our true Selves again, “holy, without spot.” [If you choose to read the full discussion from the post called, “‘Hope,’ the Affirmation of One’s Eternal Reality,” I have quoted it here in a footnote.]Moroni’s charge is that if we can become, in this world’s environment, the same person we were before you came here, we must confirm that by becoming a person of charity.and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ;Moroni says, if you love Heavenly Father “with all your might, mind and strength, then is his [Heavenly Father’s] grace sufficient for you, that by his grace ye may be perfect in Christ.”Our Catholic and Protestant friends have taught us that it is by the grace of Christ that we are saved. That is true enough, but that teaching overlooks the role of the all-important grace of the Father which enabled the Savior to perform the Atonement. Moroni continues:and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.Our sanctification comes “through the shedding of the blood of Christ, which is in the covenant of the Father.” It is the Father’s covenant.On his part, the principles and ordinances of the gospel are the terms of covenant that Heavenly Father made with us. The Savior’s Atonement is the validation and fulfillment of that covenant.On our part, the terms are that we conform to the laws, covenants and ordinances “unto the remission of your sins,” that enable us to fully accept the blessings of the Atonement. Ultimately, the ordinances (“works”) are the validation. Our fulfillment of the covenant is being true to the eternal law of our own being, loving God and his children with a perfect love, “that ye become holy, without spot.”As though his intent was to give evidence that the course Moroni has recommended is well within the realm of our possibility, he concluded with this invitation, which is also an expression of his own perfect hope, as well as of his final testimony:34 And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen.Moroni’s promise is that if we love God and are faithful to our eternal covenants we will rejoice together with him “before the pleasing bar of the great Jehovah.”————————-FOOTNOTEThe following is a quote from the post: Moroni 7:40-44 & 2 Peter 1:1-10 – ‘Hope,’ the Affirmation of One’s Eternal Reality – LeGrand BakerAs Moroni wrote his last entries in the Book of Mormon, he again walks us along that same path, but with different words. After giving us a brief review of the Nephite temple drama, he concludes,32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).Moroni’s phrase “deny yourselves of all ungodliness” is the juncture between the Nephite temple drama (pistis) and charity. It may hold the key to the ultimate meaning of what the Book of Mormon prophets meant by “hope.”At first reading “ungodliness” might simply mean things that are bad. But there is another possibility that I believe is worth exploring. That is to try to discover the etymology of the word. However, since we do not have the text in the Nephite language, the best we can do is treat it as though it were written in Hebrew. In all of our scriptures, including the Book of Mormon, the word “God” almost always refers to our Father in Heaven. In the Old Testament, “God” is almost always translated from the Hebrew word “Elohim.”“Elohim” is a masculine plural noun that has two separate meanings. One is “the gods in the ordinary sense,” that is, the members of the Council in Heaven. The second meaning is a name-title of the Father of the Gods, “Elohim.” (Strong # 430)A splendid example of the use of this double meaning is the first verse of Psalm 82, which describes an event that took place in the Council in Heaven where the members of the Council made a covenant that is strikingly like the law of consecration. The first verse reads:God [the Hebrew word is elohim] standeth in the congregation of the mighty; he judgeth among the gods [again, the Hebrew word is also elohim].Another example is the creation story. The Book of Abraham begins that story by saying:1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).That is consistent with what we are told in Genesis:1 In the beginning God [elohim] created the heaven and the earth (Genesis 1:1).A few verses later it says:26 And God [elohim] said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea…. (Genesis 1:26. Emphasis added).Now, to try to discover the etymology of “ungodliness.” If it says un-elohim-li-ness, then the next question is, which definition of elohim does it mean. After using the word, Moroni walks us through a series of steps whose object is to make us “holy, without spot.” So I think the name-title of Heavenly Father would not work there because, even though our becoming like him is our ultimate object, that meaning is far too early in Moroni’s sequence to make sense there.That leaves his intent of “deny yourselves of all ungodliness” to mean “deny yourselves of all un-Council-in-Heaven-ly-ness.” That is, eliminate all the differences between what you are now and what you were at the Council in Heaven. That is, be true to the eternal law of your own being. {12} I believe that sin is a violation of the eternal law of one’s Self. If that is so, then the criterion by which we should judge our own perfection has to be that we come to know our Selves by identifying and discarding all the alien attitudes we accumulate in our this-worldliness, until we become our true Selves again, “holy, without spot.”I believe that an important function of the Holy Ghost is to help us do that.Because we forgot who and what we were, we are now left to be our own judges to see if we will remain true to the covenants we made there. We came to this world because we proved we would obey. However, one can obey for both the wrong and the right reasons.If we obeyed there because we knew its advantages — we knew which side our bread was buttered on — unless we repent while we are here in this world, we will keep that attitude and seek to use other people to our own advantage. If, on the other hand, we obeyed then because we loved Heavenly Father and his children, that will remain true here also. So the question now is: Can we, in this environment, be as faithful as we were in our premortal environment.If the answer is “yes,” then the final key is, as Moroni teaches us, that we must love God to receive the remission of our sins, so that we may become holy, without spot.Their doctrines are all the same. In the Savior’s Beatitudes, he begins by teaching about the covenants and concludes with a charge that we teach and bless other people. In Peter’s sequence he begins with faith/pistis and ends with charity. In Mormon’s sermon, he begins with faith/pistis and also concludes with charity.Between pistis and charity, each directs us through the path we must take so that we may become “holy, without spot.” The Savior’s Beatitudes focuses on what we must DO; Peter’s on what we must BE. Moroni gives us the criterion by which we can seek perfection.I believe we now have enough information to discover an adequate definition of “hope.” It is the culmination of the things we must DO as taught in the Beatitudes. It is the things we must BE as taught by Peter. It is rediscovering our eternal Selves and being true to that eternal law of our own being as is taught by Moroni.Ultimately, that is what this life is all about. In an ancient text, these words are attributed to the Saviour.When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty. {13}A far more modern rendition of that same idea is this description of a characteristic one who inherits the Celestial Kingdom:92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;95 And he makes them equal in power, and in might, and in dominion.96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).Hope is the affirmation of one’s own eternal reality, but, as Mormon will now explain to us, only charity can bring us to discover who we really are.————————-{12} For the origin of the phrase “Be true to the law of your own being” see the story of the blessing President David O. McKay gave to Jean Wunderlich in Who Shall Ascend into the Hill of the Lord, pages 537-39; and in the paperback edition, 387-88.{13} Gospel of Thomas in James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, Harper & Row, 1988),126 #3.<><><><><><><><><><><><><><><><><><><><><><><><><><><>??Moroni 10:28-31 – The Ancient Israelite/Nephite Temple Code – LeGrand Baker Author : lbakerIt is appropriate, now that we have come to the end of the Book of Mormon, to pause and review the pattern it presents for us. When things are too sacred to discuss openly, they must be discussed in code or not at all. The scriptural discussion of the ancient Israelite/Nephite temple drama was like that, and the ancient scriptures are full of it. Even now, it is not appropriate to discuss it except by using their code. Interestingly, the code is the Israelite drama itself. That is, if one knows the ancient drama, one knows the code. If one does not know the Israelite/Nephite drama, the encoded story is not there. It is not appropriate to discuss the ancient drama here, but it is not inappropriate to examine the scriptures that employ the code to discuss it. We did that is Who Shall Ascend into the Hill of the Lord. The first half of the book shows that the Psalms were the liturgy of the Israelite Feast of Tabernacles temple drama, and the second half shows that virtually every sermon in the Book of Mormon was based on the Nephite temple experience. Here are two examples. The first is one we wrote in Who Shall Ascend into the Hill of the Lord. It is a chapter called “Mormon’s Outline of the Book of Mormon” It is simply a quick outline of the entire Book of Mormon.The surface text of the Book of Mormon uses the Nephite history as a vehicle to carry their prophets’ testimonies of the Savior and the message of his gospel. The subtext teaches the same testimony and principles, but from the point of view of the of the Israelite/Nephite Feast of Tabernacles temple drama. It focuses on the sequence, covenants, and ordinances of the Nephite drama, throwing a magnificent light on their meaning in the context of priesthood, and of the covenant relationships between Jehovah and each participant in the congregation.After reading the following outline, it will be apparent how Moroni’s conclusions fit into the overall plan of the Book of Mormon, and that Moroni finished his father’s work just as it should have been finished. If you are inclined, I suggest you read the outline rather carefully.———————-Mormon’s Outline of the Book of MormonThe prophet Mormon followed the same principle. An examination of the subtextual outline of the entire Book of Mormon shows a carefully structured pattern. If one does a hopscotch across the pages of the book and only lands on the major sermons and on an occasional outstanding ecclesiastical event, the following is what one finds:1) As one would expect, the Book of Mormon begins with the decisions made in the Council in Heaven. During a sode experience Lehi attends a meeting of the Council where Elohim sits on his throne and presiding. Jehovah, who conducts the affairs of the Council, gives Lehi an earthly assignment.2) Lehi and his family make the necessary preparations to fulfill their assignment. (Much of First Nephi is about their receiving the things requisite for the success of the mission. They included, among others, Nephi’s new dynastic authority, the brass plates, Ishmael and his family, Lehi’s tree of life vision, Nephi’s vision of the tree of life and of his posterity so he could understand the importance and intent of his mission.)3) They cross the chaotic waters (the ancient symbol of creation as well as of birth) and they go to a new world.4) When they get there, Lehi teaches his sons about Adam and Eve and the Fall.5) Nephi’s psalm asks why we have come here when it is so very difficult.6) Jacob seems to answer that question by teaching about the Atonement.7) Nephi quotes much of the first part of Isaiah whose underlying message is that God is the God of this world and Satan is not.8) Nephi concludes Second Nephi by teaching about faith, repentance, baptism, and the gift of the Holy Ghost.9) Jacob teaches about the importance of keeping covenants10) Enos teaches that one must pray.11) King Benjamin teaches his people about the importance of obedience. They make a covenant that they will obey, and they receive a new name.12) Abinadi teaches Alma the gospel. He does this by explaining the Savior’s sacrifice; then we see Abinadi’s sacrifice also.13) At the Waters of Mormon the people are baptized. But Alma’s prayer does not mention the remission of sins. This baptism seems to be the token of a covenant that the people will support each other, the church, and the kingdom.14) When Alma and his followers are in the wilderness, they briefly live the law of consecration.15) They get to Zarahemla, and in Alma 5 and 7 the prophet sums up many of the principles of the drama and admonishes the people to keep their covenants.16) In Alma chapters 12 and 13, he teaches Zeezrom about the eternal legitimacy ofpriesthood and kingship.17) Alma 26 and 29 are psalms about responsibilities of missionary work.18) Alma 32 teaches how to partake of the fruit of the tree of life, and eventually how to become as a tree of life. (The tree of life was always an important part of the ancient drama. If Alma 32 were not there the whole structure of the pattern would collapse.)19) When Alma talks to his three sons,19a) he teaches his oldest son he must keep sacred things sacred.19b) he teaches the second that he must be true to the law of his own being.19c) he tells the third about justice and mercy and the importance of the law of chastity.20) There are many wars in Book of Mormon history as the people struggle to overcome the aloneness of this dark and dreary world. But Mormon chooses to give the most detail about one, which he identifies as a sacred war between good and evil. He introduces it with a whole series of covenants and covenant names (There are always new names associated with new covenants).20a) Captain Moroni tears off a piece of his coat (after that it is called “garment” so it is the outer of the two—there are always two).20b) He writes a chiastic poem on it. The poem is a covenant, and he gives it the title of “Liberty.”20c) At this point Mormon interrupts his narrative to insert the information that those who believe in Christ “took upon them, gladly, the name of Christ,” and are called Christians.20d) Captain Moroni then identifies the land in terms of its geographical boundaries (measuring it and defining it as sacred space) and gives it the same name as the poem—“the land of liberty.”20e) The people come and join in the covenant that they will keep the Lord’scommandments and he will preserve them in their Liberty.20f) Shortly thereafter we are told that the sons of Helaman “entered into a covenant,” and “they called themselves Nephites” (Alma 53:16-17).20g) It is in the context of these covenants that Helaman tells the story of their part of the war. The point being that all the boys who made and kept their covenants were protected—some were badly hurt, but they all survived.21) After the war, Nephi, Lehi are baptized with fire and the Holy Ghost.22) Nephi is given the sealing power—“even that all things shall be done unto theeaccording to thy word “ (Helaman 10:5).23) Samuel the Lamanite tells the people that the Savior is coming, and urges them to getready to see him.24) In three days of darkness, the world is cleansed of its unrighteousness (this maps to Jehovah’s restoring Israel and the king after he has been in the Underworld for three days).25) The Savior comes to his temple just as the king does in the drama.26) The Savior organizes his church and kingdom, and teaches the people how to keep their covenants (these map to the seventh day of the drama).27) Then in Fourth Nephi the people do keep their covenants and live the law of consecration (this maps to the eighth day of the drama). In the symbolism, they had returned to the Garden to enjoy the blessings of the eating freely of the fruit of the tree of life (3 Nephi 20:5-9), and the promised millennial reign.28) The book of Ether is the counterbalance of that story. It shows the destructive consequences when people do not keep their covenants with God.29) The Book of Mormon’s crescendo is repeated three times near the end of the book. There the reader is taught one must have faith, hope, and charity in order to enter the presence of God (Ether 12:28,39; Moroni 7; and Moroni 10:20-21).30) Then Moroni reviews the entire drama and in the last verse he says, “I soon go to rest in the paradise of God, … before the pleasing bar of the great Jehovah.”——————————The second example was written by Moroni as his parting words to us.28 I declare these things unto the fulfilling of the prophecies. And behold, they shall proceed forth out of the mouth of the everlasting God; and his word shall hiss forth from generation to generation.29 And God shall show unto you, that that which I have written is true.30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing.31 And awake, and arise from the dust, O Jerusalem; yea, and put on thy beautiful garments, O daughter of Zion; and strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled (Moroni 10:28-31).In his final testimony, Moroni reflects, “I declare these things unto the fulfilling of the prophecies.” The verbs in that sentence are all in present tense. It does not say that the prophecies will be fulfilled, but that his declaration is the fulfilling of them.To understand that requires a definition of “prophecy.” We usually think of it as a prediction about the future, and sometimes it is, but not always.Prophets speak by the power of the Holy Ghost, and their words are “prophecy.” (Revelation 19:10, Alma 6:8) Their prophecy is their testimony of the Savior and of his gospel, whether it is in the context of the past, the present, or the future. Now, if one removes from Moroni’s use of the word the idea of a projection into the future, then Moroni’s “prophecies” takes on quite a different meaning. He writes “these things unto the fulfilling of the prophecies,” meaning that the prophecy is fulfilled as he writes it. It is also fulfilled as we read it. We will discover that it is a testimony of the Savior and his relationship with the ancient Nephites as was taught to them through their temple drama.It is very obvious that Moroni had no intention of describing the Nephite drama to inappropriate readers, but it is equally apparent that his intention was to demonstrate to his “beloved brethren” that he knew the ancient drama and that his knowing it gave priesthood legitimacy to what he and his father had written. He presents it in a sequence that is different from that shown elsewhere, but that is part of the encoding. The elements are there. Squaring these elements of the Nephite drama with the correct sequence is the reader’s responsibility.28 I declare these things unto the fulfilling of the prophecies. And behold, they shall proceed forth out of the mouth of the everlasting God; [God is speaking, so we are listening.] and his word shall hiss forth [“Whisper” is my old dictionary’s synonym for “hiss.” The connotation is that God speaks in a whisper, as a secret or a mystery.] from generation to generation. [God is unchanging so the message will always be unchanging from generation to generation.]29 And God shall show unto you [Now God is showing, so we are watching.], that that which I have written is true.30 And again I would exhort you that ye would come unto Christ [In the Feast of Tabernacles temple drama, that happened after the coronation ceremony when the king approached the great veil of Solomon’s temple. His standing before the veil is described in Psalm 21.], and lay hold upon every good gift [One lays hold of something with one’s hand.], and touch not the evil gift, nor the unclean thing. [Moroni saw his whole world destroyed by secret combinations. He knows that there will always be such counterfeit oaths and signs, and warns that we must not participate in them.]31 And awake, and arise from the dust, O Jerusalem;This is a paraphrases of Isaiah, who wrote,19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead (Isaiah 26:19).In that passage “awake” means to become mentally alert and alive, and “rise” means to become physically alive. Paul understood the phrase the same way.14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:14).When Lehi used the phrase “awake and arise,” he, like Paul, was making it a command. This he addressed to his sons:13 O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe.14 Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth (2 Nephi 1:13-14).The last part of verse 31 refers to a marriage that remains “forever,” and is the ultimate fulfillment of “covenants of the Eternal Father.”31 … yea, and put on thy beautiful garments, O daughter of Zion; and strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled (Moroni 10:28-31).The marriage ceremony Moroni alludes to here is also a paraphrase of Isaiah, so its imagery comes from his culture rather than from Moroni’s. In the Near Eastern desert, when a man married he gave his wife a tent, just large enough for the two of them. It was then hers, and she was responsible for it. As the children came, she, with the help of the other women, took camel’s hair and beat it into a heavy felt. With this, she made another flap for the tent. As the family grew the tent grew also, so the tent was always large enough for the family. She also added more stakes and rope to secure it so the wind would not blow it away. Isaiah wrote,1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes.3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited (Isaiah 54:1-3).Like Isaiah, Moroni was talking about more than just a single family unit. He wrote,31 … strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled.“Confounded” is chaos. It is the jigsaw puzzle in a box with no parts connected. “Cosmos” is order where everything is properly connected. Moroni’s promise is that all families will be connected “forever,” “that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled.”If, as I have suggested, Moroni’s words are about the ancient Nephite temple experience, then the next verses are about what one must do after one left the ancient temple. I will examine those next week.<><><><><>><><>><><><><><><><><><><><><><><><><>Moroni 10:18-27 -- the warnings before the promises -- LeGrand Baker Author : lbakerThis is a continuation of our discussion of Moroni’s exhortations in the last chapter of the Book of Mormon.18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ.There is a melancholy ring to these verses as Moroni addresses his “beloved brethren.” When we were reading Moroni 7 I pointed out that throughout the Book of Mormon, “beloved brethren” is always referring to faithful priesthood holders.{1}By the time of this writing, Moroni has already told us that he is alone, so the only “beloved brethren” he could be writing to is us, who live about 1,600 years after he died. He was not writing to his contemporary Nephites who were in the throws of rebellion and apostasy. Rather he is warning us that we must not follow the path they followed. I wonder if he knew how complex our society would be with our bird-like transportation and instantaneous communication, and our sophisticated scientific assertions that all things were a product of chance and the only standards of excellence are what the individual thinks is in his own best interest—or the “best interest” his superiors can impose upon him.Ouch! Just that thumbnail description of our time makes it sound really scary. Almost everything about our world challenges the assumptions of reality that were part of Moroni’s world. It is so very appropriate that he writes to us:18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ.19 And I would exhort you, my beloved brethren, that ye remember that he is the same yesterday, today, and forever, and that all these gifts of which I have spoken, which are spiritual, never will be done away, even as long as the world shall stand, only according to the unbelief of the children of men.That is the point: even in the tumultuous complexity of our world there is a constant that we can rely on to know the truth. Those spiritual gifts — all administered by the power of the Holy Ghost — are the criterion by which one can judge the reality of God and the legitimacy of his religion.20 Wherefore, there must be faith; and if there must be faith there must also be hope; and if there must be hope there must also be charity.But being privy to that reality has a price: Wherefore, there must be faith — The covenants must be in place. If there must be faith there must also be hope — If the covenants, then there must also be the inner assurance that the covenants will be fulfilled; otherwise we can live as though they were already fulfilled. If there must be hope there must also be charity — Charity is the product of our knowing and trusting the Savior’s love for us. If we know his love, then we will love him in return. If we love him then we must love those whom he loves. Otherwise we are not fulfilling our part of the covenants and our hope might be only a self-righteous delusion. When we become convinced that God hates everyone that we hate, then that is sufficient evidence that we are, at best, worshiping a false notion of the real God; or, at worst, worshiping an evil god.21 And except ye have charity ye can in nowise be saved in the kingdom of God; neither can ye be saved in the kingdom of God if ye have not faith; neither can ye if ye have no hope.Mormon taught his friends,1 And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise (Moroni 7:41).Having that kind of hope presupposes that one is living in fulfillment of his covenants, and therefore, living as though that promises are a reality. Therefore, Moroni can warn,22 And if ye have no hope ye must needs be in despair; and despair cometh because of iniquity. {2}Then, to counterbalance that despair, Moroni offers the ultimate hope.23 And Christ truly said unto our fathers: If ye have faith ye can do all things which are expedient unto me.As I understand it, the gifts of the spirit are administered according to our needs or the needs of those whom we bless. Therefore it is true that If ye have faith [that is, if the covenants are in place and you act accordingly] ye can do all things which are expedient unto me. Inasmuch as we follow the directions of the Spirit, we can do anything we are directed to do. That promise is repeated many times in the scriptures.24 And now I speak unto all the ends of the earth—that if the day cometh that the power and gifts of God shall be done away among you, it shall be because of unbelief.Belief was not mentioned in Mormon’s triumvirate of faith, hope, and charity; but it an important part of it.There is a difference between faith/pistis, and belief. Belief is closer to our contemporary meanings of faith and trust. Trust is holding the hand of a friend while walking blindfolded into an unknown place. If faith/pistis is the covenant, and hope is living as thought the covenant were already fulfilled. Belief is walking in the direction of that fulfillment. It is acting on one’s determination to overcome the obstacles that make absolute hope seem impossible. It is trusting that it is wise to live in anticipation of the fulfillment of the covenants. If that belief is done away, then neither faith nor hope is valid, and the appearance of charity may be only a hook to ensnare others with their own good intentions and gullibility.25 And wo be unto the children of men if this be the case; for there shall be none that doeth good among you, no not one. For if there be one among you that doeth good, he shall work by the power and gifts of God.When Moroni writes “for there shall be none that doeth good,” he does not mean there will be no nice people, he means that only charlatans will presume to perform the ordinances necessary to salvation. Moroni’s definition of “none that doeth good” is the same as the Savior’s when he spoke to the Prophet Joseph.19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.” (Joseph Smith-History:1-27)The problem in Joseph’s time was not that the people were unworthy. Rather, it was:12 For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it— (D&C 123:12)Many generations before the Prophet’s time false teachers and leaders changed the gospel and its ordinances to satisfy their own needs. That practice did not stop then, but continues until our time. Moroni had something to say about them as well.26 And wo unto them who shall do these things away and die, for they die in their sins, and they cannot be saved in the kingdom of God; and I speak it according to the words of Christ; and I lie not.27 And I exhort you to remember these things; for the time speedily cometh that ye shall know that I lie not, for ye shall see me at the bar of God; and the Lord God will say unto you: Did I not declare my words unto you, which were written by this man, like as one crying from the dead, yea, even as one speaking out of the dust?That warning is severe, and his message is unbending. But so is his other message. Contrast that warning with his final promise:34 And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen (Moroni 10:34).There is one gift left that Moroni has not yet discussed. The Lord taught the Prophet Joseph,7 And, if you keep my commandments and endure to the end you shall have eternal life, which gift is the greatest of all the gifts of God (D&C 14:7).After giving us the appropriate warnings, Moroni will now teach us the way to receive that ultimate gift. He will do that by reviewing the ancient Nephite temple drama, then explaining what the Nephites had to do, after they left the temple to become holy, without spot. We will discuss that next time.————————-FOOTNOTES{1} Well, almost always. There is one exception where Alma was scolding the men of the city of Ammonihah:30 And now, my beloved brethren, for ye are my brethren, and ye ought to be beloved, and ye ought to bring forth works which are meet for repentance, seeing that your hearts have been grossly hardened against the word of God, and seeing that ye are a lost and a fallen people (Alma 9:30).{2}The Prophet Joseph taught that very clearly:5 (May 17th, 1843.) The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.6 It is impossible for a man to be saved in ignorance (D&C 131:5-8).<><><><><><><><><><><><><><><><><><><><><><>Moroni 10:8-18 -- (part 2) -- gifts of the Spirit -- prophecy, angels, tongues, interpretation of tongues -- LeGrand Baker Author : lbakerThis is a continuation of Moroni 10:8-18Like much of the scriptures, Moroni’s list of gifts may be understood in our every-day language like we might discuss it in Sunday School, or it might be read as having to do only with priesthood authority and responsibility. That is the way I wish to discuss it here.In the scriptures there are three comparable lists of the spiritual gifts. But since each one lists the gifts in the same order, and that order is a progression upward, we are left to conclude that they are not lists at all but sequences. If sequences, then the order in which they appear teaches us almost as much about the gifts as naming them does.These sequences are in Moroni 10:8-18, 1 Corinthians 12:1-11, Doctrine and Covenants 46:8-33.PROPHECY13 And again, to another, that he may prophesy concerning all things (Moroni 10:13);10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):22 And to others it is given to prophesy (D&C 46:22);Prophecy is usually thought of as a prediction about the future. However, in the scriptures and in our present time, a prophecy is the word of God spoken by the power of the Holy Ghost, and at times is about future events or circumstances. While all of the gifts can be counterfeited by clever words, a slight of hand, or well-placed money, prophecy is probably falsified more frequently than all the rest. False prophets were the bane of ancient Israel. When Jeremiah called the people to task for accepting them, he also gave us the transcendent definition of a true prophet.16 Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.17 They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.18 For who hath stood in the counsel of the LORD [the word “counsel” is sode, a reference to the decisions of the Council in Heaven {1}], and hath perceived and heard his word? who hath marked his word, and heard it?19 Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.20 The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.22 But if they had stood in my counsel [sode], and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings (Jeremiah 23:16-26).If a false prophet is one who has not had a sode experience, then a true prophet is one who has, like Jeremiah, Lehi, Alma, and the Prophet Joseph Smith.{2}However, that is not the only definition of a true prophet. John the Beloved quoted an angel as teaching him that “the testimony of Jesus is the spirit of prophecy (Revelation 19:10). Alma demonstrated that principle:8 And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called. And thus it is written. Amen (Alma 6:8).While it is true that no prophecy is binding upon the church except those spoken by the Lord’s anointed, it is equally true that all persons who have the gift of the Holy Ghost and who know that Jesus is the Christ have the right to prophecy for themselves, their families, and others who are under their charge. The Lord’s instructions are very clear:43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life.44 For you shall live by every word that proceedeth forth from the mouth of God.45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ (D&C 84:43-45)BEHOLDING OF ANGELS, DISCERNING OF SPIRITS14 And again, to another, the beholding of angels and ministering spirits (Moroni 10:14);10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):23 And to others the discerning of spirits (D&C 46:23).I am convinced that before we came here we had many dear friends who were assigned to come to mortality at different times and in different places. Some of those friends are still in the premortal spirit world, and others are in the postmortal spirit world. They are still friends — time and space do not change such friendships. The fact that we have temporarily forgotten them while we are in mortality is not evidence that they have forgotten us. In the end, all of the righteous family of Adam will be sealed together. That means that we will ultimately be sealed to those friends by the same priesthood authority that seals us to our immediate family.We are very fortunate that some of those friends are assigned to come to mortality in the same time and place where we were also assigned. When we meet those people and “renew” our friendships they become the stability to our lives. Without such friends our experiences here would be very dreary indeed.With that view of the eternal relationships of family and friends it is only reasonable to believe that people who love us and are concerned about our welfare will look after us while we are alone in this world. It is equally reasonable to believe that we looked after some of our friends who came to this world before us, and will look after others when we are in the postmortal spirit world.Our experiences teach us that usually these eternal friends work without our explicit knowledge and without our seeing them. If we understood too much about their doings, that information would probably impinge upon our decisions, attitudes, and actions. That would encroach upon our free agency. However, in those instances where one does see an angel, the Prophet Joseph has given us clear instruction about how to judge if they are from heaven or if they are not friends, but appear in counterfeit light (D&C 129:1-9).Mormon explained why some people see angels but the great majority of us do not. He said,30 For behold, they [the angels] are subject unto him [the Savior], to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.31 And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men (Moroni 7:30-35).When Hyrum M. Smith III was a young missionary, his father President Joseph F. Smith sent him letters in which he answered many of his son’s questions. These letters were later compiled and published. Relative to guardian angels President Smith wrote:In reply to your question: “Do we all have guardian angels, and is the Key to Theology authentic on this subject, pages 117 to 119?”To both of these propositions, I can answer yes, so far as I have been taught and am able to learn. Jesus said (Matt. 18:10): “Take heed that ye despise not one of these little ones; for I say unto you that in Heaven their angels do always behold the face of my Father which is in Heaven.” This is no exception to the rule. The rule applies to all of God’s children or little ones. But, the guardian angels of the pure, the innocent “which believe in me,” as Jesus said, verse 6, are they which “do always behold the face of my Father.” {3}Parley P. Pratt’s Key to Theology is one of the great classics of early LDS literature. Its language is beautifully Victorian, but the ideas are as valid now as they were when he wrote them.“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction.” (Job 33:14-16.)In all ages and dispensations God has revealed many important instructions and warnings to men by means of dreams.When the outward organs of thought and perception are released from their activity, the nerves unstrung, and the whole of mortal humanity lies hushed in quiet slumbers, in order to renew its strength and vigor, it is then that the spiritual organs are at liberty, in a certain degree, to assume their wonted functions, to recall some faint outlines, some confused and half-defined recollections, of that heavenly world, and those endearing scenes of their former estate, from which they have descended in order to obtain and mature a tabernacle of flesh. Their kindred spirits, their guardian angels then hover about them with the fondest affection, the most anxious solicitude. Spirit communes with spirit, thought meets thought, soul blends with soul, in all the raptures of mutual, pure and eternal love.In this situation the spiritual organs are susceptible of converse with Deity, or of communion with angels and the spirits of just men made perfect.In this situation we frequently hold communication with our departed father, mother, brother, sister, son or daughter; or with the former husband or wife of our bosom, whose affection for us, being rooted and grounded in the eternal elements, or issuing from under the sanctuary of Love’s eternal fountain, can never be lessened or diminished by death, distance of space, or length of years.We may, perhaps, have had a friend of the other sex, whose pulse beats in unison with our own; whose every thought was big with the aspirations, the hopes of a bright future in union with our own; whose happiness in time or in eternity would never be fully consummated without that union. Such a one, snatched from time in the very bloom of youth, lives in the other sphere, with the same bright hope, watching our every footstep, in our meanderings through the rugged path of life, with longing desires for our eternal happiness, and eager for our safe arrival in the same sphere.With what tenderness of love, with what solicitude of affection will they watch over our slumbers, hang about our pillow, and seek, by means of the spiritual fluid, to communicate with our spirits, to warn us of dangers or temptation, to comfort and soothe our sorrow, or to ward off the ills which might befall us, or perchance to give us some kind token of remembrance or undying love!It is the pure in heart, the lovers of truth and virtue, that will appreciate these remarks, for they know, by at least a small degree of experience, that these things are so. {4}TONGUES15 And again, to another, all kinds of tongues (Moroni 10:15);10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):24 And again, it is given to some to speak with tongues (D&C 46:24).INTERPRETATION OF TONGUES16 And again, to another, the interpretation of languages and of divers kinds of tongues (Moroni 10:16).10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):25 And to another is given the interpretation of tongues (D&C 46:25).Articles of Faith:77 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.The gift of tongues apparently has two purposes. One is to be part of a deeply spiritual experience so that those present may bear testimony of the power of the Spirit of God.Speaking in tongues was relatively common when the Church was young in back-country New York and in Kirtland. At that time numerous itinerant Protestant preachers were forever holding highly “spiritual” (translate: emotional) camp meetings. Reports of some of those meetings say speaking in tongues was accompanied by excited, “enthusiastic” frenzies. {5} The Prophet Joseph was concerned that such displays did not happen in LDS meetings. He said,The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after. {6}Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing.(June 15, 1842.) {7}It appears that one reason speaking in tongues was relatively common in the LDS Church was to show the Saints the contrast between the “camp meeting spirituality” and the peaceful, yet profound spirituality that is the manifesting of the Holy Ghost. Here are three accounts of such experiences by Brigham Young, Wilford Woodruff, and Heber J. Grant.Brigham Young prayed in a tongue which the Prophet Joseph identified as the Adamic language.The same evening after their arrival, Brigham relates, Joseph called a few of the brethren together, and “we conversed on the things of the kingdom. He [Joseph] called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him and asked his opinion concerning the gift of tongues that was upon me. He told them it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, ‘No, it is of God, and the time will come when Brother Brigham Young will preside over the Church.’ ”The Prophet Joseph Smith had never heard the gift of tongues until he heard it from Brigham that day, and by the gift of prophecy he knew that a great man and a great leader had joined his standard. {8}Wilford Woodruff reported that during a meeting one of the brethren blessed him in tongues and prophesied about his future. The Prophet Joseph presided at that meeting.At about candle light the meeting commenced with great interest Joseph requested the congregation to speak their feelings freely & pray according to the spirit the saints began to open their mouths & they were filled with language unto edification one a prayer another an exortation some a doctrin & a Psalms others a toungue. some an interpretation Prophecy was also poured out upon us & all things was done decently & in order & the night was spent gloriously by the saints much of the gifts of the gospel rested upon us. One Brother clothed with the gift of tongues laid his hands upon my head and prophesied great blessing upon me another Brother possessing the interpretation uttered it unto me to my joy & consolation with the many blessing pronounced upon my head he rehersed the blessing that Jacob pronounced upon the heads of Joseph & said that I should possess the blessings of heaven & of earth & be much blessed in my ministry &c. much Prophecy was uttered upon the heads of many of the Saints in other languages & was interpreted which was glorious, thus was this day & night spent gloriously & those scenes will long be remembered. {9}Heber J. Grant told of a blessing he received when he was just a little boy from Eliza R. Snow.I seldom hear a hymn written by Sister Eliza R. Snow sung in any of our meetings, or sing one myself, that I do not thank God for the gift of tongues to that noble woman. She gave to me a blessing when I was a child, predicting incidents in my life, promising me that I should grow to manhood and become one of the leaders in the Church of Christ, Sister Zina D. Young giving the interpretation. I thank God that we have the gift of tongues. {10}The second reason for the gift of tongues is “to build up and strengthen the kingdom of God,” as Joseph Fielding Smith explained.Answer: There has been no cessation of the gift of tongues. Perhaps the idea of some members of the Church is that this gift belongs to the testimony meetings of the fast day. It is true that messages have been given in such meetings, and when this was so, it was evidently for the benefit of a portion of the congregation who may have had the gift of interpretation. Manifestations of this character are, and should be, rare, for this is not the real purpose of this great gift. The gift of tongues is not something for the entertainment of members, nor is it for the purpose of creating awe or to increase faith in those who are weak. The gift of tongues and the interpretation of tongues are given for the purpose of helping to build up and strengthen the kingdom of God. {11}Many of us believe that the relative quickness of the way missionaries learn foreign and sometimes very difficult languages is a quiet, but very real manifestation of the gift of tongues.However, there are times when it is very public. One of my favorite stories is this one told by President David O. McKay.The occasion was a conference held at Huntly, New Zealand, a thousand people assembled. Before that time I had spoken through interpreters in China, Hawaii, Holland, and other places, but I felt impressed on that occasion to speak in the English language. In substance I said, “I have never been much of an advocate of the necessity of tongues in our Church, but today I wish I had that gift. But I haven’t. However, I am going to speak to you, my brothers and sisters, in my native tongue and pray that you may have the gift of interpretation of tongues. We will ask Brother Stuart Meha who is going to interpret for me, to make notes, and if necessary he may give us a summary of my talk afterwards.”Well, the outpouring of the gift of tongues on that occasion was most remarkable. Following the end of my sermon Brother Sid Christy, who was a student of Brigham Young University, a Maori, who had returned to New Zealand, rushed up and said, “Brother McKay, they got your message!”….President George Albert Smith and Brother Rufus K. Hardy visited New Zealand several years after that event, and Brother Hardy, hearing of the event, brought home testimonies of those who were present, and he took the occasion to have those testimonies notarized. So it is the gift of interpretation rather than the gift of tongues, that was remarkable. {12}THE CONCLUSIONSIn each of these three scriptures, the sequence about the gifts of the Spirit concludes with the assurance that it is God who decides who will receive these gifts and when they will be manifested.17 And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will.18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ (Moroni 10:17-18).11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will (1 Corinthians 12:11).26 And all these gifts come from God, for the benefit of the children of God.27 And unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God.28 And it shall come to pass that he that asketh in Spirit shall receive in Spirit;29 That unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby.30 He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh.31 And again, I say unto you, all things must be done in the name of Christ, whatsoever you do in the Spirit;32 And ye must give thanks unto God in the Spirit for whatsoever blessing ye are blessed with.33 And ye must practise virtue and holiness before me continually. Even so. Amen (D&C 46:26-33).———————–FOOTNOTES{1} For several discussions of prophets returning to the Council in Heaven to reaffirm their covenants, search “sode” in this website.{2} See “sode experience” in the subject index of Who Shall Ascend into the Hill of the Lord.{3} Joseph F. Smith, From Prophet to Son: Advice of Joseph F. Smith to His Missionary Sons, compiled by Hyrum M. Smith III and Scott G. Kenney (Salt Lake City: Deseret Book Co., 1981), 39 – 40. Italics in original.{4} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 120-22.{5} Whitney R. Cross, The Burned-over District: The social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850.{6} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 246.{7} Joseph Smith, Teachings of the Prophet Joseph Smith, 247.{8}Preston Nibley, The Presidents of the Church, 13th ed., rev. and enl. (Salt Lake City: Deseret Book Co., 1974), 39-40.{9} The Kirtland Diary of Wilford Woodruff by Dean C. Jessee Fn, BYU Studies, vol. 12 (1971-1972), Number 4 – Summer 1972, 391.{10} Elder Heber J. Grant., Conference Report, October 1913, Outdoor Meeting. 91-92.{11} Joseph Fielding Smith, Answers to Gospel Questions, 5 vols. (Salt Lake City: Deseret Book Co., 1957-1966), 2: 26.{12} David O. McKay, Gospel Ideals: Selections from the Discourses of David O. McKay (Salt Lake City: Improvement Era, 1953), 552. DNCS, October 18, 1952, p. 2.<><><><><><><><><><><><><><><><><><><>Moroni 10:8-18 -- gifts of the Spirit -- wisdom, knowledge, faith, healing, miracles in Moroni 10:8-18, 1 Corinthians 12:1-11, D&C 46:8-33.-- LeGrand Baker Author : lbakerLike much of the scriptures, Moroni’s list of gifts may be understood in our every-day language like we might discuss it in Sunday School, or it might be read as having to do only with priesthood authority and responsibility. That is the way I wish to discuss it here.In the scriptures there are three comparable lists of the spiritual gifts. But since each one lists the gifts in the same order, and that order is a progression upward, we are probably correct in concluding that they are not lists at all but sequences. If sequences, then the order in which they appear teaches us almost as much about the gifts as naming them does.These sequences are in Moroni 10:8-18, 1 Corinthians 12:1-11, Doctrine and Covenants 46:8-33.While each begins with a testimony of the Savior, that testimony is also a warning about resisting the truth. Moroni’s is in the conclusion of his exhortation that we must pray to know the truth of “these things.”5 And by the power of the Holy Ghost ye may know the truth of all things.6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is.7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever (Moroni 10:5-7).Paul’s is similar, a testimony and also a warning.1 Now concerning spiritual gifts, brethren, I would not have you ignorant.2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost (1 Corinthians 12:1-3).The Prophet Joseph’s revelation is also a warning and a testimony. However, in this case the warning is more specific. The gifts are not toys to be used for entertainment nor to be sought after as a sign. The reason for the warning, though not spelled out here, is that most of these gifts can be counterfeited. Unscrupulous religionists use such counterfeited signs as evidence of their spiritual superiority. The Lord instructed the early Saints:8 Wherefore, beware lest ye are deceived; and that ye may not be deceived seek ye earnestly the best gifts, always remembering for what they are given;9 For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lusts.10 And again, verily I say unto you, I would that ye should always remember, and always retain in your minds what those gifts are, that are given unto the church.11 For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God (D&C 46:8-11).After the testimonies and warnings in each sequence, there is a statement about how the gifts are administered and for whom they are appropriate.8 And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God. And there are different ways that these gifts are administered; but it is the same God who worketh all in all; and they are given by the manifestations of the Spirit of God unto men, to profit them (Moroni 10:8).4 Now there are diversities of gifts, but the same Spirit.5 And there are differences of administrations, but the same Lord.6 And there are diversities of operations, but it is the same God which worketh all in all.7 But the manifestation of the Spirit is given to every man to profit withal (1 Corinthians 12:4-7).15 And again, to some it is given by the Holy Ghost to know the differences of administration, as it will be pleasing unto the same Lord, according as the Lord will, suiting his mercies according to the conditions of the children of men.16 And again, it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, that the manifestations of the Spirit may be given to every man to profit withal (D&C 46:15-16).TEACH THE WORD OF WISDOM9 For behold, to one is given by the Spirit of God, that he may teach the word of wisdom (Moroni 10:9);8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit (1 Corinthians 12:8);17 And again, verily I say unto you, to some is given, by the Spirit of God, the word of wisdom (D&C 46:17).Wisdom is knowing the mind and ways of God. She is personified in the first three chapters of Proverbs as a woman who instructs youth about the purposes of God. The Proverbs are purportedly the teachings of King Solomon to his son.1 My son, if thou wilt receive my words, and hide my commandments with thee;2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding;3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding;4 If thou seekest her as silver, and searchest for her as for hid treasures;5 Then shalt thou understand the fear of the Lord, and find the knowledge of God.6 For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding.7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.8 He keepeth the paths of judgment, and preserveth the way of his saints.9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;11 Discretion shall preserve thee, understanding shall keep thee:12 To deliver thee from the way of the evil man, from the man that speaketh froward things;13 Who leave the paths of uprightness, to walk in the ways of darkness (Proverbs 2:1-13).…..5 Trust in the Lord with all thine heart; and lean not unto thine own understanding.6 In all thy ways acknowledge him, and he shall direct thy paths.7 Be not wise in thine own eyes: fear the Lord, and depart from evil.8 It shall be health to thy navel, and marrow to thy bones.9 Honour the Lord with thy substance, and with the firstfruits of all thine increase:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine (Proverbs 3:5-10).This says that wisdom is our personal power, and by its use we can judge good from evil, right from wrong. Following chapter 3, Proverbs becomes a long list of the things one must do to live equitably, honestly, and comfortably in this world. Ultimately, wisdom is “The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them.” {1}The power of wisdom in the first chapters of Proverbs is very much like the power of light in Mormon’s sermon:18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ (Moroni 7:18-19).To teach wisdom is to teach the covenants and commandments of God. Abinadi understood this when he challenged king Noah and his priests:27 Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people?28 And they said: We teach the law of Moses (Mosiah 12:27-28).KNOWLEDGE10 And to another, that he may teach the word of knowledge by the same Spirit (Moroni 10:10);8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit (1 Corinthians 12:8);18 To another is given the word of knowledge, that all may be taught to be wise and to have knowledge (D&C 46:18).One can know lots of things in our world, and many of them are doors to our social, emotional, and material comfort. Their use can bring us security, power, pleasure, money, and even peace. But very little of what we learn in the universities of this world is actually “truth.” Truth is knowledge of reality in sacred time:24 And truth is knowledge of things as they are, and as they were, and as they are to come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:24-28).Even in this world, we can know some things that are eternal truth. That Jesus is the Christ is truth. That the priesthood is real is truth. The principles of the Declaration of Independence and the Constitution are true; they are not truth, but truth is embedded within them.Like Wisdom, knowledge of truth is a gift of the Spirit to the meek, that is, to those who keep their eternal covenants. {2} The Lord said:1 Verily I say unto you my friends, I speak unto you with my voice, even the voice of my Spirit, that I may show unto you my will concerning your brethren in the land of Zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth.2 Verily, verily I say unto you, blessed are such, for they shall obtain; for I, the Lord, show mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them unto judgment (D&C 97:1-2).Truth is a delicate flower that must be nurtured and protected by the uses of wisdom. But, as the Savior warned Nicodemus, it is to be shared very judiciously.11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness (John 3:11).In the Savior’s warning the word “ye” is plural. He is not saying that Nicodemus will not receive his witness, but that the Pharisees will not receive their witnesses. Implicit in that statement is the dual ideas the Savior expressed in the Sermon on the Mount:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you (Matthew 7:6-7).In Alma’s challenge to Zeezrom, he spelled out those principles very clearly:9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell (Alma 12:9-11).FAITH11 And to another, exceedingly great faith (Moroni 10:11);9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit (1 Corinthians 12:9);19 And again, to some it is given to have faith to be healed (D&C 46:19).As I have explained many times, faith in the New Testament and Book of Mormon is pistis, meaning a legal covenant or contract. {3} To act in faith is to act in accordance with the terms of the covenant. The Savior is the personification of his Father’s covenant. In the Atonement he fulfilled all of the terms of that covenant. On our part, the terms are that we live and act according to the covenants we have made. As the Father’s covenant was validated by the Savior’s life and the ordinances of the Atonement, even so, on our part, the covenants must be validated by the appropriate ordinances and the lives we live in fulfillment of our covenants. Since there is always a new name associated with each new covenant, the word “name” is often code for the covenant. As we pray, we do it in the name of Jesus Christ, thereby evoking the terms of the covenant, just as Mormon explained:38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made (Moroni 7:38).One of the best examples of the way faith/pistis works is the story told in a single verse of the book of Ether.30 For the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith it would not have moved; wherefore thou workest after men have faith (Ether 12:30).I understand that to read this way: “if he had not had faith [That is, if he had not properly executed the terms of the covenant by the words he spoke to the mountain, the authority with which he spoke, and probably the way held his arm to the square] it would not have moved….wherefore thou workest after men have faith.” That is, the brother of Jared could not have decided on his own to move the mountain. Rather, the covenant with God had to be in place before the brother of Jared could move the mountain.HEALING11 and to another, the gifts of healing by the same Spirit (Moroni 10:11);9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit (1 Corinthians 12:9);19 And again, to some it is given to have faith to be healed;20 And to others it is given to have faith to heal (D&C 46:19-20).As it is usually done, healing by priesthood and by faith follows the form of a covenant. The oil and the placement of the hands are the visible ordinances. They, plus the evoking of the powers of the priesthood in the name of the Savior, are the validation of the covenant. The terms of the covenant are dictated by the Holy Ghost and are spoken by the man performing the ordinance.WORKING OF MIRACLES12 And again, to another, that he may work mighty miracles (Moroni 10:12);10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):21 And again, to some is given the working of miracles (D&C 46:21);Mormon teaches that all miracles performed by proper priesthood authority are performed according to the terms of a covenant (Moroni 7:25-38). However, as we can all testify, not all miracles come about through observable, formal priesthood authority — at least not by priesthood intervention that we are aware of. Mormon assured us:35 And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with power and great glory at the last day, that they are true, and if they are true has the day of miracles ceased?36 Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved?37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain (Moroni 7:35-37).This discussion of the gifts of the Spirit will be continued next week with prophecy, angels, tongues, interpretation of tongues .———————–FOOTNOTES{1}Noah Webster, An American Dictionary of the English Language, 1828.{2}See my discussion of Psalm 25 in this website. There we read, “The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant (Psalms 25:14).”{3} See my discussion of faith/pistis in “Moroni 7:19-39 — ‘faith in Christ’ — pistis, covenant, contract – LeGrand Baker<><><><><><><><><><><><><><><><><><><><><>Moroni 10:4 – ‘when ye shall receive these things, I would exhort you...’ – LeGrand Baker Author : lbakerThe Subtextual Code of the Nephite temple drama.The Book o f Mormon is written in two separate languages, and they are both English. One is the surface text that any literate person can read, and the other is in code. The code is the ancient Israelite/Nephite temple drama, and only those who know the ancient drama can read the code. To everyone else, the encoded text is simply not there. (Some of you know that already, but it still needs to be explained. Because Moroni’s final chapter is heavily encoded, our knowing about the code is an important key to understanding what Moroni wishes to tell us.)The surface text, the one that even children can read, is amazing. It carries a promise that the Holy Ghost will testify to one’s soul that the message is truth. Millions of people can attest that, for themselves, personally, that promise has been fulfilled.The subtext simply expands that testimony to those whom Nibley called “the initiated.” An example of the subtext is Lehi’s admonition to his sons in 2 Nephi 1:10.10 But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them (2 Nephi 1:10).The most obvious encoded part is between the dashes.The Psalms were the text of the ancient Israelite temple drama. With the destruction of Jerusalem, the Jews had lost their Temple, and their king, and the prophets who held the Melchizedek Priesthood (like Lehi). After their return from exile in Babylon, the Jewish leaders no longer celebrated the Feast of Tabernacles temple drama and they rearranged the Psalms so people could not read them from beginning to end to discover the story they once told. In Who Shall Ascend into the Hill of the Lord, Stephen and I put many of those psalms back in their original order to reconstruct much of the ancient Israelite temple drama. It was not difficult to do. The outline of the story, as had been shown by Mowinckel, Johnson, and others, was the “cosmic myth” or “hero cycle.” So all we had to do is aline the parts of the Psalms with the parts of that ancient story. We discovered that they fit perfectly. All that is explained in the Introduction of Who Shall Ascend into the Hill of the Lord.The reconstructed Israelite temple drama is in “Part 1” of our book. “Part 2” shows that the sermons in the Book of Mormon are based on the Nephite temple experience. That is also true of the sermons that are addressed only to us, such as the concluding chapters of 2 Nephi and this final chapter of Moroni.A wonderful thing about the translation of the Book of Mormon is that it is written in King James English. Consequently the Israelite temple-code words in the Bible map perfectly to the Nephite temple-code words in the Book of Mormon.In the scriptures there are two kinds of code words: The first are those which were intended to be code and could only be understood by the initiated. Isaiah 61 is a splendid example of that. {1}The second kind of code words are those that were not intended to be code but were clearly understood when they were first written. Pistis, translated “faith,” is a good example. In New Testament times it was understood to mean covenant or contract. However, by the end of the first century Christians had lost the terms of the covenants, so faith came to mean something like “to believe without evidence.” A careful study of “faith” in the Book of Mormon shows that it retains the original meaning of pistis. The result is that, for us, “faith” became a New Testament and Nephite temple-code word even though the authors who used it never intended it to be code.Another example is “mystery.” The Greek is mysterion, which means “silence imposed by initiation into religious rites.” (Strong 3466) {2}New Testament authors used it to mean either the early Christian temple rites (as in Mark 4:11, Romans 16:25, Ephesians 3:9, 1 Timothy 3:9.) or to mean premortal covenant ceremonies (as in Ephesians 1). Mystery has both meanings in the Book of Mormon. A relevant example is Alma’s statement about the burden of knowing the mysteries.9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him (Alma 12:9).In the New Testament, “faithful” is another. The word is pistos and means those who keep their covenants. So when Peter or Paul address the “faithful in Christ Jesus,” they are writing to Christians who are keeping their covenants.Our knowing that information about the audience is an important key to understanding what is being said.Such words are not so much code as they are keys for us to understand who was being addressed. “My beloved brethren” is a similar kind of phrase in Book of Mormon. It is always a reference to faithful priesthood holders (as in 2 Nephi 31-33, Alma 5 & 7, and Moroni 7).Another example in the Book of Mormon is the phrase “these things.” In the great majority of instances of its use by Book of Mormon authors, “these things” means “these sacred things.” Sometimes (as in 1 and 2 Nephi, and Jacob 7:5) it is a reference to the things the prophet saw in a vision, but usually (as in Mosiah 4:10) it is used to simply call attention to the things the audience understands to be sacred. For us, the phrase is another kind of identification code to help us know the context of what is being said by knowing the audience to whom it is addressed.Moroni used words very carefully when he wrote his final chapter of the Book of Mormon, and it is apparent that his words were translated into English with equal care. Moroni writes,1 Now I, Moroni, write somewhat as seemeth me good; and I write unto my brethren, the Lamanites; and I would that they should know that more than four hundred and twenty years have passed away since the sign was given of the coming of Christ.2 And I seal up these records, after I have spoken a few words by way of exhortation unto you.That explanation, that he intends to write “by way of exhortation,” should not be taken lightly. Every individual section of this chapter includes something like “I would exhort you.” Then, true to his words, he admonishes his readers to be true to their covenants. There are eight of these exhortations. They are a kind of last will and testament given as the most important things Moroni could teach us. They are in sequence, each building upon the previous one until they reach a crescendo in the last verse. The first begins:3 Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them,In the next verse, his exhortation is “when ye shall receive these things.” One “receives” these things differently from the way one reads them. There is an important actual difference between reading and receiving. We can find the phrase “these [sacred] things” sprinkled throughout the Book of Mormon. But even so, as he suggests here, not everyone will read them. His words remind us of John the Beloved’s frequent admonition in his writings, “He who has ears let him hear.” Moroni’s statement is:3 Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.Moroni’s reference to “the creation of Adam” is a quiet reminder of “these [sacred] things” that permeate his father’s writings.The next verses, 4 and 5, are often called “the promise of the Book of Mormon.” They are the key to having a testimony of the Prophet Joseph, the authenticity of the Book of Mormon, and the restoration of the fulness of the gospel of Jesus Christ. It is likely that these are the most frequently quoted passage of LDS scripture. (They are quoted every day by thousands of missionaries all over the world.) My suggesting that there is another, but subtextual meaning to those verses is intended to enhance rather than to diminish the importance of their magnificent promise.4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.5 And by the power of the Holy Ghost ye may know the truth of all things.6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is.That is Moroni’s testimony: that “these [most sacred] things” have a single focus and that is to enhance our understanding, appreciation, and love for the Savior. The promise is that “by the power of the Holy Ghost ye may know the truth of all things,” and the admonition is:7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever.Moroni’s next exhortation is “ I exhort you, my brethren, that ye deny not the gifts of God.” I’ll try to discuss those gifts next week.———————-FOOTNOTES{1}You can find a discussion of Isaiah 61 in the this website, under “scriptures” then “Old Testament.”{2} There are several versions of Strong’s Exhaustive Concordance of the Bible. They have Greek and Hebrew dictionaries keyed to the words in the concordance. I have a first edition that actually tells what the ancient Greek meanings were. A reprint of that edition is still available. I also have a new version called The Strongest Strongs which tells how its authors expect Protestants to understand the words. Their definition of mysterion reads, “Mystery, secret, often refers to a misunderstood part of the OT that, with Christ’s coming, is now unveiled: mystery.” I don’t read Greek, but I would be amazed if Plato actually understood the word to have anything to do with the misunderstood parts of the Hebrew Old Testament. My point: if you are going to buy a copy of Strong, be sure it has the kind of definitions that will be useful to you.<><><><><><><><><><><><><><><><><><><><>Mormon 8 – ‘I love little children with a perfect love’ – LeGrand Baker Author : lbaker17 And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation.This passage is an appropriate followup to Mormon’s discussion of charity in Moroni 7. His statement that charity “is everlasting love” is also a perfect definition. It not only moves charity through this life’s experiences and into the eternities beyond; it also makes charity the defining characteristics of the righteous in the premortal world. Last week I wrote that charity was the almost-tangible light that defines who we are (or, the lack of it defines who we are not). Here Mormon’s simple definition tells us that has always been so, and will always be. Our eternal Self is the light/love that defines us.Mormon 8 is one of my favorite chapters because it celebrates the perfect innocence of little children and answers with absolute clarity the question of whether little children need baptism. It begins by Mormon quoting a revelation he received from the Lord.7 For immediately after I had learned these things of you I inquired of the Lord concerning the matter. And the word of the Lord came to me by the power of the Holy Ghost, saying:8 Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. 9 And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.It is my belief that when babies are born they are not cut loose from the people they loved. Rather, I believe they come into this world with a knowledge of the premortal spirit world they just left, and that they are accompanied by a person or persons who loved them there. That belief is substantiated by experiences with my own children, their experiences with my grandchildren, and experiences my friends have related to me about their babies. I suspect that many or most of you who are parents believe that also because of what you felt and learned from your little ones.In Section 93 the Lord explained that the innocence of little children is a blessing of the Atonement.38 Every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God (D&C 93:38).I read that to say that we were innocent twice. Once when we were born spirit children of our Heavenly Parents, and the second time when we were born here in our “infant state.” That presupposes that we became un-innocent after we were born as spirits so that we had to repent and accept the blessings of the Atonement in order to become innocent again in preparation to our coming into this world.The scriptures repeatedly testify that God’s laws do not change. In this world there are established covenants one must make, and ordinances one must perform in order to be qualified to accept the full blessings of the Atonement. That is also true in the next world. Consistency and continuity insist that also must have been true in the world from which we came.That explains why and how the Savior’s Atonement could enable us to come here free from sin, without bringing any baggage with us from our premortal past.I also believe that the “war in heaven” was not just about voting with the Savior on the issue of free agency. Everything I understand about the need for covenants, and their validating ordinances convinces me that the pattern is eternal. That the laws of justice demand continuity in all things and that it is the consistency of the covenants and ordinances that enable that continuity. If that is true in this world and the next, then it follows that it must have been true in the premortal spirit world. We must have made the covenants and received the ordinances that enabled us to receive the blessings of the Atonement in preparation for our coming here as innocent babies.I believe we came here bringing only three things with us.One is our agency. That is a given, without it we would not exist (D&C 93:30).One is our personality. We have been working on that for eons, and it will not change now. Again, those of you who are parents can attest with me that the personality of a baby persists even through the experiences of childhood, teenage years, and beyond. Even if one lives in an environment that causes one to suppress his personality, it will assert itself again when that pressure is relaxed, and it remains the same throughout his lifetime and into the eternities.The third is our integrity. It is our integrity that is challenged in this life. We all made the necessary covenants and accepted the ordinances that validated our premortal repentance so we could be innocent when we came here. However, then, as now, there is a long spectrum of reasons why one would obey and keep the commandments. On one end of that continuum is the love of God and his children that causes us to want to bless and receive blessings so we may all be saved. On the other end of that continuum is the awareness that advantage comes from obedience – from performing the right performances – so some obeyed in order to get those advantages. When they come here they work out the logical conclusions of those reasons (if there is not sufficient opportunity in this life, then there will be in the next). If one obeyed because he loved, he will still love. However, if one obeyed because he sought advantage then he will still seek advantage. But there is a difference. In our premortal spirit world it was apparent that advantage came through obedience to the laws and ordinances of the gospel. In this world we forget that, so we may seek to use other people in order to achieve the temporary advantages this world offers to us. Thereby we define ourselves more clearly than we ever could if we could remember the world from which we came. {1}Agreeing to come here without the benefit of memory, requited a tremendous trust in the Savior. The promise was surely given then, as it is repeated in Mormon’s letter,12 But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!Because of the Savior’s Atonement we bring into this life no memory of our prior experiences. This is absolutely necessary. If we remembered now what our decisions were based on then, we would continue to act on the information we had then. If that were so, we would not be independent here to act for ourselves according to our basic nature. But because we forget, we are free.The other blessing that comes from our forgetting is that this is an entirely fresh start, So if we obeyed for the wrong reasons there, there is nothing here that traps us in those earlier decisions. Here we can change and, again by virtue of the Atonement, we can become exactly what we choose to be and we will have sufficient opportunity to do that before judgement day.The third advantage of coming here without memory of our past is that the healing blessings of the Atonement remain with us during our formative years. Little children cannot sin. Therefore, Mormon wrote,19 Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.20 And he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption.23 But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works.24 Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law.To the Prophet Joseph, the Lord gave very careful instructions about parents’ responsibilities to teach their children and when the children should be baptized. He said,25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.28 And they shall also teach their children to pray, and to walk uprightly before the Lord (D&C 68:25-28).Before we reach the age of accountability, the sights, sounds and events of this world crowd out the previous world from our memories. Those memories are replaced by the instructions and experiences we receive from our parents. So when we become capable of making our own decisions, those decisions are largely based on what we have been taught by our parents. Mormon is clear about that.10 Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children.11 And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.While it is true that little children cannot sin, it is equally true that adults can both sin themselves and impose the consequences of their sins upon the children. As my friend Scott Daniel says, “There must be a special place in the darkest corners of hell for people who corrupt the innocence of children.”One of the most informative chapters in the scriptures that deal with our premortal existence is Section 93 of the Doctrine and Covenants. Much of what I have written today has been about verse 38, that says children are innocent because of the Atonement. But when we put that verse back in context, then it becomes an introduction and justification for the chiding the Lord was about to give to the leaders of the church. It says:38 Every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God.39 And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers.40 But I have commanded you to bring up your children in light and truth.Frederick G. Williams, you have continued under this condemnation; You have not taught your children light and truth….Sidney Rigdon, … hath not kept the commandments concerning his childrenJoseph Smith, Jun., … I will call you friends, for you are my friends, Your family must needs repent and forsake some things,Newel K. Whitney … set in order his family, and see that they are more diligent and concerned at home (D&C 93:38-50).It appears that the whole purpose of the explanation about our premortal life that is found in the beginning of Section 93 was to set the stage for explaining to those brethren why is was imperative that they “bring up your children in light and truth.” As such, it is another witness of the truthfulness and importance of Mormon’s letter to his son.————————-FOOTNOTE{1} Two scriptures that show that some people retain their evil intent after they come to this world are Moses 5:18-26 and Jude 1-6.<><><><><><><><><><><><><><><><><><><><><><>Moroni 7:45-48 -- Charity, our only way to the presence of God -- LeGrand Baker Author : lbakerPlease remember, as with everything I write, this is my personal opinion.45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:45-48).This is the last of my seven-part discussion of Mormon’s sermon in Moroni 7. During the sermon Mormon moved from premises to conclusions, then used those conclusions as new premises on which to build new conclusions. So the rationale for this final conclusion that charity as our only portal into the presence of God is established by those earlier premises. Similarly, my discussion of charity will make a lot more sense if you have read the previous six short essays.Mormon completed his discussion of hope with this warning:43 And again, behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart.44 If so, his faith and hope is vain, for none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity.These references to the Savior’s Beatitudes are very telling. As I pointed out last time, meekness is keeping the covenants we made at the Council in Heaven. Lowly of heart (“poor in spirit”) is keeping the covenants we make while in this world. What Mormon says is that if we do not keep those covenants our “faith and hope is vain.” Vanity, like pride, is an illusion, actually a self-delusion, a puff of smoke, a fiction without substance — a nothingness.Book of Mormon theology is simpler than ours in one regard. We teach of three degrees of glory and one hell. The Book of Mormon prophets did not make those distinctions. In their view there were only two options. Either we were going to be with God or we were going to be somewhere else. I suspect if Alma had written a commentary on D&C 76, he would probably have said there will be one degree of glory and three degrees of something much less than that. Consistent with that simpler version of the hereafter, Mormon teaches that we must have charity or we become nothing. Since only charity can bring us into the presence of God, anything less than that, in Mormon’s view, is only a “nothingness.”Nephi explained that in terms of the realities of this world.30 … the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish (2 Nephi 26:30).My good friend, Chauncey Riddle explained further:The crown of morality is charity, the pure love of Christ. Those who love Christ reflect his love to others who are less fortunate than they. Whereas people of the world concern themselves with those who have more wealth, talent, prestige, or athletic ability, true servants of Christ care about those who have less. When the covenant servants of the Lord do not care for the poor, the Lord punishes and chastises them as when he allowed the members of the Church to be driven out of Jackson County, Missouri, in 1833. One of the glories of Zion is that therein love has triumphed over natural differences. All who are Zion become equal in earthly things and then become one in the Savior because of their love for him. {1}The equality of the people of Zion is a product of their living the Law of Consecration. When charity is what we ARE, living the Law of Consecration is what we DO. {2} They are two sides of the same coin. Mormon described how that worked in Alma’s church.26 And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God. And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength.27 And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely.28 And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions (Alma 2:26-28).Honest esteem for others is another expression of charity.“Zion” describes individual persons who exude love, who esteem others, who have peace within themselves and radiate that peace to those around them. “Zion” also describes a community of such people. {3}All of these — being Zion, living the Law of Consecration, having an honest esteem of others — are the outward expressions of charity.I wish to address the question, What is charity on the inside? And why is it the final, and therefore the definitive quality that enables one to belong to an eternal Celestial society? Like Nephi, I will call it “love.” I will not discuss love as an emotion, but rather as the not-quite-intangible manifestation of the inmost part of our eternal being. To recognize charity/love as the “definitive quality” that leads to eternal life presupposes, as Mormon does, that it is a gift of the Spirit and is only taught by the Holy Ghost to those who have accepted, and are fulfilling, their premortal and earthly covenants.I have written elsewhere that truth, light, and love are different names we have to describe the same thing and that their product is peace and joy. The rationale behind their sameness is quite simple:Truth is information. It is knowledge of reality in sacred time— past, present, and future. Truth shines, but as raw information it does not shine. When truth becomes knowledge, the entity who knows shines with “light and truth.” The Savior shines with an enormous light (shechinah) that fills the immensity of space. {4} The revelations say:11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings.12 Which light proceedeth forth from the presence of God to fill the immensity of space—13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:11-13).10 The worlds were made by him; men were made by him; all things were made by him, and through him, and OF him (D&C 93:10). {5}Of course, all things were not made of the Savior’s person, but of that light that surrounds and defines him, and fills “the immensity of space.”There is nothing at all farfetched about the idea that all things are made of the light that radiates from the Savior’s person. That revelation is essentially substantiated by modern science. In theoretical physics, matter is energy. Whether we use Einstein’s famous formula that showed mass-energy equivalence, or the string theory that holds that all matter is made of little wiggles of energy. Energy is light and scientists have shown that matter can actually be “created” from light. {6}The Savior acquired that light in the only way one can: by assimilating truth. He testifies,26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26).If the Savior’s light fills “the immensity of space” so does his truth. So does his love. His love is also in all things and sustains all things. His truth/light/love “giveth life to all things”The Savior’s truth, light, and love either occupy the same space at the same time, or they are equivalents. The latter is true. The words are simply different ways we have of describing the same thing. As we begin to understand this eternal triumvirate of truth/light/love, we begin to know something of the eternal majesty of Christ and his Father. However, it is also true that as we learn about that triumvirate, we learn more about our own eternal Self, and the path we must follow to become like them. {7}In our primal state, as intelligences, we are “the light of truth.”29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be (D&C 93:29).An intelligence is an entity that assimilates truth and shines. The more truth it assimilates into it’s Self, the greater its light. That process most assuridly continues throughout our existence unless we choose to curtail it. As humans, that truth/light/love expands or contracts depending on how we use our agency. President McKay described it as the “radiation” that is the defining part of one’s Self.Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Saviour was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us. {8}When we meet a friend, and perceive the light that is in him, we love him. The lights merge and the love is reciprocated. For both persons, the products of truth/light/love are joy and peace, which are the essence of a full life. There can be no fullness of joy if we are alone. In the Celestial Kingdom people are sealed together in an eternal bond, and therefore, in the Celestial Kingdom their joy is complete. The Prophet Joseph explained,1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).Little wonder he also said,Friendship is the grand fundamental principle of Mormonism, to revolution civilize the world—pour forth love. {9}It is impossible to distinguish between the quality of the light we radiate from the quality of the love we radiate.A beautiful description of the attraction such people have for each other was written by Apostle Parley P. Pratt as part of his explanation about the cleansing power of the Holy Ghost.In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit.{10}We are most comfortable among people who are like ourselves. The Lord put that fact in an eternal perspective when he said,40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:40).We all radiate something, but not everyone radiates truth/light/love. Some people ooze contempt and darkness. {11} The Savior explained:34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of li ght; but when thine eye is evil, thy body also is full of darkness.35 Take heed therefore that the light which is in thee be not darkness.36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light (Luke 11:34-36).Another equivalence of the Savior’s light is his law. In a description of the expansive power and extent of his light, he included this observation:13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God (D&C 88:13).A little further on in that revelation he explained that the law of our own beings is the criteria that will determine our resurrected glory. The quality of our spirit — the truth/light/love/joy/peace that defines each person and radiates from us — also defines our eternal nature, and will ultimately determine the quality of our resurrected body. I understand this next scripture to say that just as earthly matter can be created from light, so pure truth/light/love becomes the stuff our resurrected body will be made of. Therefore, the quality of one’s truth/light/love is the defining characteristic of one’s eternal resurrected Self.28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received (D&C 88:27-29).What I am suggesting is that charity is not simply an emotion, or an attitude of empathy, but it is a state of being, and that humans exude its warmth in a form of light/love that is perceptible, if not actually visible and tangible in the same way that light may be tangible. It is, in fact, the essence of one’s mortal and eternal being.Mormon began his sermon by identifying his audience as peacemakers. He commended them with these words:3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men (Moroni 7:3-4).A peacemaker is one who loves others and therefore knows his place in the cosmos; he is comfortable with who he is, and spreads that comfort to those around him so they may feel at peace also. Mormon taught that the personal and extended power of that peace is magnified as charity is perfected. He explained,45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things (Moroni 7:45).Paul also understood charity to be “the greatest of all” human attributes.4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;6 Rejoiceth not in iniquity, but rejoiceth in the truth;7 Beareth all things, believeth all things, hopeth all things, endureth all things.8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.9 For we know in part, and we prophesy in part.10 But when that which is perfect is come, then that which is in part shall be done away.11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.13 And now abideth faith, hope, charity, these three; but the greatest of these is charity (1 Corinthians 13:4-13).Like Paul who wrote “the greatest of these is charity,” Mormon also taught that charity was the ultimate reach of personal human perfection, so also of personal priesthood power. Remember, this was a priesthood meeting, so priesthood responsibility is the unspoken thread that ties all of the ideas together. Mormon said,46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him (Moroni 7:46-47).When his son Moroni closed the Book of Mormon, it was with that same admonition, except he used different words: “come unto Christ, and be perfected in him …. and love God with all your might, mind and strength …. that ye become holy, without spot (Moroni 10:32-33).”When one’s person is “holy, without spot,” he is “quickened by a portion of the celestial glory.” Only such persons can receive a celestial body.I believe love is also the ultimate sealing power. The priesthood ordinances are absolutely necessary to preserve order, justice, and continuity, and to validate the covenants, but without charity those ordinances and covenants have little meaning. Without charity we are sealed to neither family nor friends. In that aloneness we become, in terms of Mormon’s understanding, simply a “nothing.”Mormon words, “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him,” introduces us to the conclusion of his sermon. That conclusion, like his beginning, is the same as the Savior’s Beatitude:9 And blessed are all the peacemakers, for they shall be called [that is, given a new covenant/royal name] the children of God (3 Nephi 12:9).Mormon brings his sermon to a crescendo with that same new covenant king-name, but rather than citing it as a name, he makes it a reality.48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).Section 76 explains what that means:92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;95 And he makes them equal in power, and in might, and in dominion.96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).Charity (the truth/light/love/joy/peace we radiate) is the supreme?self-power that can prepare a person to live in such an environment.——————FOOTNOTES{1} Chauncey C. Riddle,“A BYU for Zion,” BYU Studies, vol. 16 (1975-1976), Number 4 – Summer 1976, 491. Chauncey’s other writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: {2} See our discussion of the Law of Consecration in Who Shall Ascend into the Hill of the Lord, first edition, 252-53; paperback edition, 180.{3}Mormon shows the importance of peace at the very beginning of this sermon and as the Savior did in the Beatitudes. The Savior said,8 And blessed are all the pure in heart, for they shall see God.9 And blessed are all the peacemakers, for they shall be called the children of God (3 Nephi 12:8-9).Elsewhere he adds,Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice, while all the wicked shall mourn (D&C 97:21).In this sequence, as in Moroni 7:2-4, peacemakers are those who have been redeemed and therefore are the personification of both charity and peace.{4} Who Shall Ascend into the Hill of the Lord, first edition, 1034-41; paperback edition, 716-21. Some parts of this essay are lifted from those pages.{5} In Joseph Smith’s poem A Vision, he wrote:And I heard a great voice bearing record from heav’n,He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sonsBy the very same truths and the very same powers.The poem was published in the Times and Seasons, February 1, 1843.{6} For an interesting read, Google: “making matter from light” and read articles about how scientists can “create” matter from light.{7} We explained more fully the eternal grandeur of the triumvirate of truth/light/love in Who Shall Ascend into the Hill of the Lord, 1034-37; paperback edition, 716-18. Some evidence that truth, light, love. and life are the same things are in D&C 88:4-7,11-13; D&C 93:8-10, 24-28; D&C 84:45; JST John 1:1-21.D&C 88:4-7,11-134 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;7 Which truth shineth. This is the light of Christ. …11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;12 Which light proceedeth forth from the presence of God to fill the immensity of space—13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God.D&C 93:8-10, 24-28.8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him. …24 And truth is knowledge of things as they are, and as they were, and as they are to come;25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.{8}President David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, p. 373-374.{9} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.{10} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 101 – 102.)In its context, that statement reads:The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections; and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates and matures all the fine-toned sympathies, joys, tastes, kindred feelings and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness and charity. It develops beauty of person, form and features. It tends to health, vigor, animation and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—”O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! his countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood.{11} In theory, charity means loving everyone. In practice the definition of love has to be qualified to make the theory workable. We cannot learn to love everyone until after we learn to love just the one. The guy who said, “I love mankind, its people I can’t stand,” got it all wrong. But I think J. Golden Kimball got it right when he said, “The Lord said we should love everyone, and I do, but I love some a damnsight more than I love others.” His point is, I think, that there is a difference between loving someone and liking them. So how do you love someone you don’t even like. On its fringes, love also includes empathy, kindness, and even service. We can feel that kind of love toward people we may not feel comfortable being around, the kind of people we would not take into our confidence and certainly would not want to be our bosom friends. We can share a much richer love with people we actually like, and more especially with people we trust. That richer love includes devotion, loyalty, affection, and intimacy. With very special people that includes physical intimacy, however, with other friends it would include emotional, spiritual, and even academic intimacy.<><><><><><><><><><><><><><><><><><><>Moroni 7:40-44 & 2 Peter 1:1-10 – ‘Hope,’ the Affirmation of One’s Eternal Reality – LeGrand Baker Author : lbakerWhen we know the gospel, our path is set so that we can move through the experiences of this life in an orderly sequence. The pattern is universal, but the details are not, and observation teaches us that much of what we must learn and do may be left to be completed after this life in the spirit world. That pattern is this:1. We receive the necessary ordinances and make the requisite covenants to enter the path. As discussed last time, in many scriptures the word “faith” (translated from pistis and meaning covenant or contract) represents those ordinances and covenants. {1}In every contract, there must be a binding signature — an “evidence” that validates the agreement and guarantees the fulfillment of the covenant. Between friends the evidence may be just a handshake, but it has to be something that is real. In a gospel context, the ordinances, such as baptism and the sacrament, are the evidences that we accept the terms of the covenants. {2}2. That is followed by a period of challenge and growth when we decide how completely we wish to keep those covenants. That process is described differently in different scriptures. As in this sermon by Mormon, it is frequently called “hope,” because even though the terms of the covenant are not yet satisfied, in seeking to complete our part, we try to live as though the covenants were already fulfilled.3. Finally comes a purification—a gift of the Spirit—when we have learned to be a personification of charity.Each of the scriptures that take us through that sequence concludes with a promise of eternal salvation. In his sermon, Mormon concludes with this ultimate promise:48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).In Mormon’s sermon, he does not spend much time discussing the interim (hope) between the covenants (faith/pistis) and charity. Instead, when he discusses hope he emphasizes the importance of the Atonement, and makes several references to the Beatitudes where the Savior filled in that interim gap between faith and charity with a great deal of detail. Mormon said:40 And again, my beloved brethren, I would speak unto you concerning hope. How is it that ye can attain unto faith, save ye shall have hope?41 And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise.42 Wherefore, if a man have faith he must needs have hope; for without faith there cannot be any hope.43 And again, behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart.44 If so, his faith and hope is vain, for none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity.In our colloquial language, “hope” is a wish overcast with doubt. But in the scriptures, to hope is to anticipate the fulfillment of the promises of the covenants in the full light of life—it is to live as though the covenants were already fulfilled. Hope is, as Alma described it:Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in your hearts, that ye may be lifted up at the last day and enter into his rest (Alma 13:29).Alma explained that after we make the covenants, we cannot have “a perfect knowledge” of their blessings until their terms have all been fulfilled. Here, he uses “hope” to describe our anticipation of the fulfillment of the covenants.And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true (Alma 32:21).After having made the covenants, our lives would become static if that’s all there was to it. But the covenants are only the beginning. They invite us into a new condition of life. That condition is appropriately called hope because it is a continuous reaffirmation of our new reality.Mormon’s brief but brilliant discussion of hope illuminates that reality by showing that hope is a process through which we fulfill the covenants. To do this, he ties faith/pistis and hope into a single knot. He says that without our satisfying the responsibilities of our covenants and sharing their blessings with others, we cannot have hope in their fulfillment.40 And again, my beloved brethren, I would speak unto you concerning hope. How is it that ye can attain unto faith [accomplish the covenants], save ye shall have hope?Then he reasons,42 Wherefore, if a man have faith [pistis] he must needs have hope; for without faith there cannot be any hope.That argument is self evident. One cannot have hope without first having made the covenants. So making the covenants and keeping the covenants are an inseparable part of each other.Sandwiched between those statements in verses 40 and 42, Mormon teaches what one must do to make that hope an eternal reality.41 And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise.His logic is as simple as it is beautiful. We should live as though the promise of eternal life is already a reality. We can do that “because of your faith [covenants] in him [the Savior] according to the promise [that is, according to the “covenants of the Father” that he mentioned in verses 31 and 32.]” {3}Now, like the great teacher he is, Mormon concludes his discussion of hope with a short review of the Savior’s Beatitudes. Thereby tying hope in the fulfillment of the covenants to a sequences of ideas the people in his audience undoubtedly knew and loved as much as he did. As I will demonstrate below, Peter uses the word pistis to represent the entire New Testament temple drama. I believe Mormon was doing the same thing. If that is correct, his use of pistis in the following verses refer to both the covenants and to the ordinances that validate them.42 Wherefore, if a man have faith [pistis] he must needs have hope; for without faith [pistis] there cannot be any hope.43 And again, behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart.44 If so, his faith [pistis – covenants] and hope is vain, for none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity.Those three verses of Mormon’s sermon presupposed, as I am sure he was very comfortable in doing, that the members of his audience knew Savior’s sermon at the temple and the Beatitudes that introduced it. His words call to mind several of those Beatitudes. He said:for none is acceptable before God, save the meek and lowly in heartOne of the nearest corollaries to this brief reference to the Beatitudes is the following statement in D&C 88.17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.18 Therefore, it [the earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory (D&C 88:17-18).They are both citing these two Beatitudes:3 Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.5 And blessed are the meek, for they shall inherit the earth (3 Nephi 12:3 & 5).As we have shown in Who Shall Ascend into the Hill of the Lord, verse 3 is a short review of the entire Nephite temple drama. {4}Verse 5 of the Beatitudes is a paraphrase of Psalm 37 and 25. Psalm 25 explicitly defines the meek as those who keep the covenants they made at the Council in Heaven. {5}and confesses by the power of the Holy Ghost that Jesus is the ChristIn the Savior’s Beatitudes, he begin by restating the first principles of the gospel: one must believe, be humble, and be baptized, then be “visited by the Holy Ghost (v. 2).” The next three Beatitudes teach us what we must do to progress from there until we are “filled with the Holy Ghost” (v. 6). In Mormon’s briefer version, that whole continuum is a process by which one can increasingly “confesses by the power of the Holy Ghost that Jesus is the Christ.”he must needs have charity; for if he have not charity he is nothingIn the Beatitudes charity is described by the Savior as a power-to-do that he bestowed upon the righteous. He said, “I give unto you to be the salt of the earth” (v. 13). In our discussion of this part of the Beatitudes, we have shown that to be a charge to fulfill our missionary responsibilities. {6}And then he said, “I give unto you to be the light of this people” (v. 14-16). The light is the “candlestick,” the menorah in the Temple. It represents our perpetual responsibility to bless and look after the well-being of the Saints.{7}As Mormon’s referring to the Beatitudes evinces, he intended his audience to use their knowledge of the Savior’s words to fill in the gaps between faith and charity that he sums up briefly by his reference to “hope.” The Beatitudes’s primarily focus is on what we must DO to achieve the salvation the Savior offers us.Another place in the scriptures that parallels the Beatitudes and fills in other details of that same gap is Peters admonition “to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ (2 Peter 1:1). The Greek word Peter uses that is translated “faith” is pistis. In the next three verses he gives us a beautiful, poetic description of the ordinances and covenants of the New Testament temple service and the fruits of the covenants they made there. Those verses read,1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust (2 Peter 1:1-4).The difference between Peter’s sequence that follows, and the Beatitudes is that Peter’s focuses entirely on what we must BE rather than what we must DO. Peter begins his teachings with the covenant meaning of pistis, and concludes with charity. Then he promise that the faithful who follow those steps will make their calling and election sure. {8} He writes:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;6 And to knowledge temperance; and to temperance patience; and to patience godliness;7 And to godliness brotherly kindness; and to brotherly kindness charity (2 Peter 1:5-7).Peter divides his analysis of the steps that Mormon calls “hope’ into two separate sequences. The first are four steps in the spiritual development of one’s Self:1. add to your faith/pistis — the ordinances and covenants we receive.2. virtue — the word actually means “manliness (valor)”— strength, integrity, honesty, intelligence. {9}3. knowledge — of truth — we have only as much free agency as we have knowledge of the reality. Without sufficient knowledge of both the principles and their consequences, we are free to guess but not really free to choose. If we had all truth, our agency would be absolute.4. temperance— self control—doing nothing in excess. The power to choose and to do gives freedom, but abdicating that power to our inability to control what we do is a form of slavery.The second grouping is four steps about our attitudes and relationships with other people:5. patience— we must be patient, especially with children; but also with ourselves; and even with God as is shown in Psalm 25. (see fn # 5)6. godliness — the word means reverence — to revere something or someone is to rejoice in the beauty of their reality. One can never seek to hurt anything or anyone whom one reveres. (Strong # 2150)7. brotherly kindness — in this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation. Strong # 5360 (first edition, 1890) reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren” [Emphasis is in the original].Righteous masculine virtues include hesed relationships, {10} otherwise priesthood quorums could not function properly. Philadelphia is a focused love, love for an individual, implicitly a reciprocated one-on-one relationship.8. Charity expands that love to everyone. It seems to me that a major characteristic of God is his ability to love everyone equally and at the same time to focus his love on one individual without diminishing his love for everyone else. (My parents could do that with their six children. Each child knew he or she was the favorite, and each one also knew that all the others knew that about themselves as well. That is a beautiful thing to remember.)After walking us through that sequence, Peter concludes with the instructions about how to “make your calling and election sure.” He writes,8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:1-10).Like Mormon, Moroni also uses the word “hope” summerize the steps between pistis and charity. He writes:20 Wherefore, there must be faith; and if there must be faith there must also be hope; and if there must be hope there must also be charity.21 And except ye have charity ye can in nowise be saved in the kingdom of God; neither can ye be saved in the kingdom of God if ye have not faith; neither can ye if ye have no hope.22 And if ye have no hope ye must needs be in despair; and despair cometh because of iniquity (Moroni 10:20-22).As Moroni wrote his last entries in the Book of Mormon, he again walks us along that same path, but with different words. After giving us a brief review of the Nephite temple drama, {11} he concludes,32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).Moroni’s phrase “deny yourselves of all ungodliness” is the juncture between the Nephite temple drama (pistis) and charity. It may hold the key to the ultimate meaning of what the Book of Mormon prophets meant by “hope.”At first reading “ungodliness” might simply mean things that are bad. But there is another possibility that I believe is worth exploring. That is to try to discover the etymology of the word. However, since we do not have the text in the Nephite language, the best we can do is treat it as though it were written in Hebrew. In all of our scriptures, including the Book of Mormon, the word “God” almost always refers to our Father in Heaven. In the Old Testament, “God” is almost always translated from the Hebrew word “Elohim.”“Elohim” is a masculine plural noun that has two separate meanings. One is “the gods in the ordinary sense,” that is, the members of the Council in Heaven. The second meaning is a name-title of the Father of the Gods, “Elohim.” (Strong # 430)A splendid example of the use of this double meaning is the first verse of Psalm 82, which describes an event that took place in the Council in Heaven where the members of the Council made a covenant that is strikingly like the law of consecration. The first verse reads:God [the Hebrew word is elohim] standeth in the congregation of the mighty; he judgeth among the gods [again, the Hebrew word is also elohim].Another example is the creation story. The Book of Abraham begins that story by saying:1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).That is consistent with what we are told in Genesis:1 In the beginning God [elohim] created the heaven and the earth (Genesis 1:1).A few verses later it says:26 And God [elohim] said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea…. (Genesis 1:26. Emphasis added).Now, to try to discover the etymology of “ungodliness.” If it says un-elohim-li-ness, then the next question is, which definition of elohim does it mean. After using the word, Moroni walks us through a series of steps whose object is to make us “holy, without spot.” So I think the name-title of Heavenly Father would not work there because, even though our becoming like him is our ultimate object, that meaning is far too early in Moroni’s sequence to make sense there.That leaves his intent of “deny yourselves of all ungodliness” to mean “deny yourselves of all un-Council-in-Heaven-ly-ness.” That is, eliminate all the differences between what you are now and what you were at the Council in Heaven. That is, be true to the eternal law of your own being. {12} I believe that sin is a violation of the eternal law of one’s Self. If that is so, then the criterion by which we should judge our own perfection has to be that we come to know our Selves by identifying and discarding all the alien attitudes we accumulate in our this-worldliness, until we become our true Selves again, “holy, without spot.”I believe that an important function of the Holy Ghost is to help us do that.Because we forgot who and what we were, we are now left to be our own judges to see if we will remain true to the covenants we made there. We came to this world because we proved we would obey. However, one can obey for both the wrong and the right reasons.If we obeyed there because we knew its advantages — we knew which side our bread was buttered on — unless we repent while we are here in this world, we will keep that attitude and seek to use other people to our own advantage. If, on the other hand, we obeyed then because we loved Heavenly Father and his children, that will remain true here also. So the question now is: Can we, in this environment, be as faithful as we were in our premortal environment.If the answer is “yes,” then the final key is, as Moroni teaches us, that we must love God to receive the remission of our sins, so that we may become holy, without spot.Their doctrines are all the same. In the Savior’s Beatitudes, he begins by teaching about the covenants and concludes with a charge that we teach and bless other people. In Peter’s sequence he begins with faith/pistis and ends with charity. In Mormon’s sermon, he begins with faith/pistis and also concludes with charity.Between pistis and charity, each directs us through the path we must take so that we may become “holy, without spot.” The Savior’s Beatitudes focuses on what we must DO; Peter’s on what we must BE. Moroni gives us the criterion by which we can seek perfection.I believe we now have enough information to discover an adequate definition of “hope.” It is the culmination of the things we must DO as taught in the Beatitudes. It is the things we must BE as taught by Peter. It is rediscovering our eternal Selves and being true to that eternal law of our own being as is taught by Moroni.Ultimately, that is what this life is all about. In an ancient text, these words are attributed to the Saviour.When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty. {13}A far more modern rendition of that same idea is this description of a characteristic one who inherits the Celestial Kingdom:92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;95 And he makes them equal in power, and in might, and in dominion.96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).Hope is the affirmation of one’s own eternal reality, but, as Mormon will now explain to us, only charity can bring us to discover who we really are.————————-FOOTNOTES{1} Last week while discussing Moroni 7:19-39 I showed that Mormon used “faith” the same way it is used in the New Testament. There faith is translated from the Greek word pistis, whose nearest English equivalent is covenant or contract. If what I wrote is correct, then hope must be defined within the that understanding of the covenants. Mormon confirmed that when he said, “Wherefore, if a man have faith he must needs have hope; for without faith there cannot be any hope.” (v. 42){2} When Paul defined pistis he included hope as part of that definition. Paul treats hope as a part of pistis, and it is. However it is such an important part that Mormon treats it separately. Simply stated, there are five parts of faith/pistis just as there are five parts of any contract.1. Define the object of the contract — I get house and you get the money.2. Agree on the terms — How and when I pay you the money so I get house.3. There must be binding “evidence” — A signature that validates the agreement and guarantees the fulfillment of the covenant. Between friends the evidence may be just a handshake or even a smile, but it has to be something that is real. In a gospel context, the ordinances are the evidences that we accept the covenants.4. The next is what Paul and Mormon called “hope”(Hebrews 11:1) — Living as though the covenant were already fulfilled. That is, I get to live in the house and care for it as though it were mine as long as I keep up the payments .5. Finally, the fulfillment of the terms when the house is paid for — You have all your money and I get the deed to the house.For a discussion of pistis, see on this website: “Moroni 7:19-27 – ‘faith in Christ’ as pistis, covenant/contract – LeGrand Baker.”{3} This statement is essentially a repeat of the promises in verse 26. As I wrote last week, I understand the last part of that verse to be read this way:26 … And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name [our using the Savior’s covenant name validates the prayer], which is good [prayer by revelation. The terms and object are given to us by the holy Ghost], in faith [according to the terms of the covenant] believing that ye shall receive, behold, it shall be done unto you. [When all of those things are in place, then the answer to the prayer is a forgone conclusion.]{4} Who Shall Ascend into the Hill of the Lord, chapter: “3 Nephi 12:3 – Poor in Spirit” first edition, 936-940; paperback, 653-656.The paperback edition is in “published books” on this website.{5} The Beatitudes are discussed in Who Shall Ascend into the Hill of the Lord, the first edition, 925-997; in the paperback edition,646-86Psalm 25 explicitly defines the meek as those who keep the covenants they made at the Council in Heaven. Who Shall Ascend into the Hill of the Lord, chapters: “Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25″ in first edition, 525-543; in paperback edition, 378-90{6} Who Shall Ascend into the Hill of the Lord, chapter: “3 Nephi 12:13 – “salt of the earth,” first edition, 989-93; paperback, 686-89.{7} Who Shall Ascend into the Hill of the Lord, chapter: “3 Nephi 12:14-16 – “light of this people,” first edition, 993-97; paperback, 689-91.{8} Who Shall Ascend into the Hill of the Lord, chapter: “Calling and Election Made Sure, in the Epistles of Peter,” first edition, 977-981; paperback, 679-682.{9} Strong # 703, “Manliness (valor)” is the definition in my 1890 edition. My newer, more politically correct edition prefers a nice-person definition.{10} For a discussion of hesed, see on this website: “Ether 12:27 – weakness, strength, and humility; & pistis, hesed, and charity – LeGrand Baker.”{11} Who Shall Ascend into the Hill of the Lord, chapter “Moroni’s Farewell,” 1043-47; the paperback edition, 722-24{12} For the origin of the phrase “Be true to the law of your own being” see the story of the blessing President David O. McKay gave to Jean Wunderlich in Who Shall Ascend into the Hill of the Lord, pages 537-39; and in the paperback edition, 387-88.{13} Gospel of Thomas in James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, Harper & Row, 1988),126 #3.<><><><><><><><><><><><><><><><><><><>Moroni 7:19-39 – “faith in Christ” as pistis, covenant/contract – LeGrand Baker Author : lbakerWhen I showed this to a friend he mused, “By reading faith as pistis/covenant, you have taken out all of the nice uncertainties and turned Mormon’s sermon into a Supreme Court case.” My response was, “We are talking about how to prepare for the final judgement, nice uncertainties just don’t cut it.” Please understand that what I have written is only my opinion. I am fully aware that these verses can be read very differently, but I believe it may be instructive to know they can also be read this way.Moroni 7:19-2719 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ.20 And now, my brethren, how is it possible that ye can lay hold upon every good thing?21 And now I come to that faith, of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing.22 For behold, God knowing all things, being from everlasting to everlasting, behold, he sent angels to minister unto the children of men, to make manifest concerning the coming of Christ; and in Christ there should come every good thing.23 And God also declared unto prophets, by his own mouth, that Christ should come.24 And behold, there were divers ways that he did manifest things unto the children of men, which were good; and all things which are good cometh of Christ; otherwise men were fallen, and there could no good thing come unto them.25 Wherefore, by the ministering of angels, and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing; and thus it was until the coming of Christ.26 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you.27 Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men?28 For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens.29 And because he hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men.30 For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.31 And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men.33 And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me.34 And he hath said: Repent all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved.35 And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with power and great glory at the last day, that they are true, and if they are true has the day of miracles ceased?36 Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved?37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain.38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made.39 But behold, my beloved brethren, I judge better things of you, for I judge that ye have faith in Christ because of your meekness; for if ye have not faith in him then ye are not fit to be numbered among the people of his church.————-In modern-day English, “faith” is a word of a thousand facets.Its range of meanings goes in a continuum from trust based on a legally binding contract, to trusting in a friend; to wishing really hard but without any evidence to justify the wish. Faith in God can mean a prophet’s following revealed instructions; or people trying to convince God to do things the way they want them done. Prayer in faith can mean listening to the Spirit and praying for what one is instructed to pray for (listen and repeat); to worshiping a super hero “vending machine” where we pick out what we want and then pay our nickle by grunt wishing-hard to convince God to give it to us. That kind of faith lets us, not God, take on the role of the supreme instigator. I apologize if that sounds cynical, but sometimes that’s the way it is.The fact is that within limits, faith in all forms can be effectual. So can prayer. When I was a student I would pray earnestly for help on tests. And after I had studied all I could, when the test was over I knew I had received the help I needed. But I think that falls more closely into the category of “trusting a friend,” rather than putting a nickle into a ‘vending machine.’Sometimes a synonym for faith is belief. So then faith is about whatever one believes in. But since the variety of things one can believe in approaches the infinite, so does the meanings of faith. In other words, “faith” can have such a broad spectrum of meanings, that it virtually has no meaning at all.However, that is not so in the scriptures. In the New Testament “faith” is translated from the Greek word pistis. The nearest modern English equivalent is covenant or contract. The Book of Mormon uses faith the same way. In the scriptures faith does not mean wishing hard, it means acting with integrity to accept and fulfill the terms of the covenant.In his sermon, Mormon used faith to represent that same covenant relationship. {1} Here, I have equated “faith” in the New Testament with “faith” in the Book of Mormon, even though we can be quite sure that the Greek word pistis was not the word Mormon used. Indeed, we cannot know what Nephite word Mormon used, but we can observe that in his sermon, and elsewhere in the Book of Mormon, the word translated as “faith” has the same covenant meaning as pistis in the New Testament. Sufficient evidence is found within the text of his sermon to know that Mormon was referring to sacred covenants when he used whatever Nephite word was equivalent to pistis and translated as “faith.” For that reason I am using the Greek pistis to stress the point, even though I know it is not technically correct.Simply stated, there are five parts of faith/pistis just as there are five parts of any contract.1. Define the object of the contract — I get house and you get the money.2. Agree on the terms — How and when I pay you the money so I get house.3. There must be binding “evidence” — A signature that validates the agreement and guarantees the fulfillment of the covenant. Between friends the evidence may be just a handshake or even a smile, but it has to be something that is real. In a gospel context, the ordinances are the evidences that we accept the covenants.4. The next is what Paul and Mormon called “hope”(Hebrews 11:1) — Living as though the covenant were already fulfilled. That is, I get to live in the house and care for it as though it were mine as long as I keep up the payments .5. Finally, the fulfillment of the terms when the house is paid for — You have all your money and I get the deed to the house.Pistis always implies such a covenant and covenantal process—whether formal and explicit like an agreement with the bank, or informal and implicit like an agreement between friends.“Faith in Christ” as Mormon uses it here has two intertwined meanings for us. They are accepting the terms of the Father’s covenant, and living according to those terms.The Savior is the personification of his Father’s covenant. On his part, his Atonement authenticates its terms making our salvation possible. On our part, the ordinances and covenants we make in righteousness evince that we accept those terms. His Holy Spirit cleanses us and teaches us how to live in order to enable those terms to be operative in our lives. His name justifies our laying claim to blessings when we pray. And his resurrection and redemption brings us back to his and Heavenly Father’s presence. All of that ties us together and with them in a very beautiful hesed relationship of mutual love and eternal togetherness.As I observed last time, Mormon’s sermon can be divided into three parts. Verse 19 is the transition between the second and third sections. It seems to be a remembrance of the event in the Nephite temple drama where a person (the king in ancient Israel) approached the veil while the congregation sang the 21st psalm. {2}The great veil of Solomon’s temple represented the shechinah, the veil of light that separates man from God. {3} Since the Nephite temples were patterned after Solomon’s, that would also be true of the veil in Nephite temples. {4} Mormon says:19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ [shechinah] that ye may know good from evil; and if ye will lay hold [grasp] upon every good thing, and condemn it not, ye certainly will be a child of Christ [Psalm 2].{5}20 And now, my brethren, how is it possible that ye can lay hold upon every good thing?21 And now I come to that faith [the exercise of the covenants – pistis], of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing.What I understand Mormon is saying is that the only real way one “may lay hold upon every good thing” is by faith/pistis — that is, by fulfilling our part of the covenants.Mormon introduces his discussion by showing how God has kept, and continues to keep his part of the covenants. God did that by teaching people about the Savior and the Atonement.22 For behold, God knowing all things, being from everlasting to everlasting, behold, he sent angels to minister unto the children of men, to make manifest concerning the coming of Christ; and in Christ there should come every good thing.23 And God also declared unto prophets, by his own mouth, that Christ should come.24 And behold, there were divers ways that he did manifest things unto the children of men, which were good; and all things which are good cometh of Christ; otherwise men were fallen, and there could no good thing come unto them.Not only by God’s own testimony did he teach people about the covenants and the Savior’s atoning sacrifice, but he also employed angels to teach and testify.25 Wherefore, by the ministering of angels, and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ [implemented the terms of the covenants]; and thus by faith [pistis], they did lay hold upon every good thing; and thus it was until the coming of Christ.26 And after that he came men also were saved by faith in his name [In this and other places in the scriptures “name” means the same as “covenant” {6}]; and by faith [pistis – by virtue of the covenants], they become the sons of God.We should remember that this is the whole point of Mormon’s sermon. He is teaching his “beloved brethren” the path they must take to get from where they are now to becoming “the sons of God.” In order to bring them to that end, Mormon teaches about faith (the terms of the covenants), hope (living as though the covenants were already fulfilled), and charity (the ultimate affirmation and substantiation of the covenants). Throughout his sermon he is building up to a crescendo which will be the last verse in this chapter.48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).So far, Mormon has introduced his discussion of faith by showing that God and the prophets have taught people the covenants from the beginning. He now concludes that introduction with the assurance that God will answer the prayers of those who keep their part of the covenant.26 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you.I understand the last part of that verse to be read this way:26 … And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name [our using the Savior’s covenant name validates the prayer], which is good [prayer by revelation. The terms and object are given to us by the holy Ghost], in faith [according to the terms of the covenant] believing that ye shall receive, behold, it shall be done unto you. [When all of those things are in place, then the answer to the prayer is a forgone conclusion.]There are also many kinds of meaningful prayers. Some, like a hymn, are expressions of joy and love. Others may be a request or even a pleading. I believe God hears every prayer and answers them according to his wisdom and according to sincerity and the need of the one who is asking. However, as I understand it, for a prayer to be binding on God, it must be an exercise in pistis. That is, the prayer must be a covenant, following all the forms of the covenant. It must be done in righteousness (zedek), in the name of the Savior. The terms of the prayer must be either accepted or dictated by the Holy Ghost. Otherwise there would be no covenant. Mormon will reiterate that in verse 33 where he says, “And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me.”In the first part of his discussion of faith Mormon has taught that the covenants are binding. Now his object is to show his brethren that not only has God the power to keep his part of the covenants, but that he has the power to help the righteous keep theirs as well.27 Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men? 28 For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens.Mormon’s words, “and hath sat down on the right hand of God” is a reference to the Savior’s post-resurrection coronation as king of everything. It is easy for us to read lightly over that because we live in a republic and do not understand kingship the way people did in ancient times.Mormon is describing the Father’s conferring upon the Savior all of the rights of his royal birthright. It is a one-sentence description of a coronation ceremony. Mormon places his observation in the context of the Savior’s increased power after his resurrection. Paul does the same, but from him we get a greater sense of the power, grandeur, and majesty of the event.19 And what is the exceeding greatness of his [God’s] power to us-ward who believe, according to the working of his [God’s] mighty power,20 Which he [God] wrought in Christ, when he [God] raised him [Christ] from the dead, and set him [Christ] at his [God’s] own right hand in the heavenly places,21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:22 And hath put all things under his [Christ’s] feet, and gave him [Christ] to be the head over all things to the church,23 Which is his [Christ’s] body, the fulness of him [Christ] that filleth all in all (Ephesians 1:19-23).Unlike Paul, whose emphasis is on power of dominion, Mormon focuses on the Savior’s power to bless, “to claim of the Father his rights of mercy which he hath upon the children of men.” In a revelation to the Prophet Joseph, the Savior stressed that same thing.3 Listen to him who is the advocate with the Father, who is pleading your cause before him—4 Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;5 Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life (D&C 45:3-5).Again, Mormon focuses our attention on the legal aspects of the Savior’s Atonement.28 For he hath answered the ends of the law,He may be talking about the Law of Moses, but probably not, because that law is only a simpler form of a much greater eternal law which Mormon calls “the covenant of the Father.” In D&C 132:1-14 it is called the “new and everlasting covenant.” A proper covenant is a legal contract and its terms must be met or the contract is void. The Savior’s Atonement answered the terms of the “covenant of the Father.” The legal implications of that covenant stretch to the ends of eternity in both directions. Alma gave his son one of the best explanations of that legality.22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice.24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.25 What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God.26 And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery.27 Therefore, O my son, whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds (Alma 42:22-27).In another place Alma explained,13 Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away (Alma 34:13).In Mormon’s sermon, he is speaking to his priesthood brethren who understand all of that, so he can simply say it without filling in the details.28 … and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens.The logical structure of that statement is beautiful:and he claimeth [acknowledges as his own]all those who have faith in him [who have made covenants with validating ordinances];and they who have faith in him [who keep their covenants]will cleave unto every good thing; wherefore [for those reasons he is justified in being their advocate]he advocateth the cause of the children of men; and he dwelleth eternally in the heavens. [as King of Kings, “Far above all principality, and power, and might, and dominion,” ad infinitum.Mormon’s sermon is structured like a long legal argument, with premises and conclusions built upon other premises and conclusions. His question in verse 17 was “ have miracles ceased because Christ hath ascended into heaven.” His argument is that they have not because, having accomplished the Atonement, Christ’s power to save us is infinite. Now using that as his new premise, he answers his original question.29 And because he hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men.30 For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.31 And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, {7} which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men.That is probably the most definitive statement in the scriptures about the responsibility of angels, their purposes, and perhaps most relevant to us, about who the angels might visit.The angel’s responsibilities are “to call men unto repentance, and to fulfil and to do the work of the covenants of the Father.” But the angels do not call everyone to repentance. That is not their job. They teach only those “of strong faith [pistis – those who keep the terms of the covenant] and a firm mind.” Angels do not appear to kooks who are a little bit crazy, or to people who do not have a legitimate right to see them. That is, at least in part, because the testimony of the people to whom they do appear must be rational and believable so that “the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts.”In the scriptures, there are many examples of angels visiting strong-willed people. One of the most interesting is this explanation by the Prophet Joseph about a passage in the Book of Revelation.11 Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe?A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nat ions of the earth, to bring as many as will come to the church of the Firstborn (D&C 77:11).It is in this context—the promise that people will be taught the covenants of the Father either by angels or by those to whom angels have given authority—that Mormon remembers this promise:33 And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me.34 And he hath said: Repent all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved.Now Mormon has laid down all the premises— one must repent, do the ordinances, and keep the covenants, then one may be saved. He once again makes his remarks personal by addressing “my beloved brethren,” before moving on to the final principles of hope and charity. He assures them that the Holy Ghost will help them in their determined quest to keep their covenants.35 And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with power and great glory at the last day, that they are true, and if they are true has the day of miracles ceased?36 Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved?37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain.38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made.39 But behold, my beloved brethren, I judge better things of you, for I judge that ye have faith in Christ because of your meekness; for if ye have not faith in him then ye are not fit to be numbered among the people of his church.By using “meekness” the way it is used in the psalms and in the Beatitudes, Mormon again calls their attention to the fact that the covenants are not just for and about life in this world. But they are eternal in their scope. Psalm 25 explicitly defines the meek as those who keep the covenants they made at the Council in Heaven, and promises that not just they, but also their children will inherit the celestial earth. {8}————————FOOTNOTES{1} I have discussed pistis many times. You can find them by using the search engine on this website. However, the best is in chapter, “Meaning of ‘Faith’ – pistis,” in Who Shall Ascend into the Hill of the Lord, pages 1007-25 in the first edition; pages 697-710 in the paperback edition, which is the one on this website.{2} For a discussion of Psalm 21 see the chapters, “The King at the Veil of Solomon’s Temple” and “The Veil Ceremony in Psalm 21” in Who Shall Ascend into the Hill of the Lord, pages 543-57 in the first edition; pages 390-400 in the paperback edition, which is the one on this website.{3}See “ Moroni 7:16-21 – Standing in the Light of Christ – LeGrand Baker” in this website.{4} 2 Nephi 5:1616 And I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land, wherefore, it could not be built like unto Solomon’s temple. But the manner of the construction was like unto the temple of Solomon; and the workmanship thereof was exceedingly fine.{5} For a discussion of the royal new name in Psalm 21 see the chapter, “Psalm 2, The Ancient Israelite Royal King-name” in Who Shall Ascend into the Hill of the Lord, pages 499-517 in the first edition; pages 360-73 in the paperback edition.{6} There is always a new name given as evidence or validation of a new covenant. The Savior has many such names. That being so, the word “name” is often used as code for “covenant.” In those places “covenant” can be replaced by “name” without changing the meaning of the statement.For a discussion of the royal new name in the king’s coronation ceremony see the chapters in Who Shall Ascend into the Hill of the Lord,“called trees of righteousness, the planting of the Lord that he might be glorified” and “Psalm 2, The Ancient Israelite Royal King-name” pages 495-517 in the first edition; pages 358-73 in the paperback edition.{7} Moroni 10:32-3332 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his [God’s] grace sufficient for you, that by his [God’s] grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.In Ephesians 1, Paul gives us a detailed description of a ceremony where he tells us a great deal about our relationship with our Heavenly Father and about the covenants we made with him. You can find my updated analysis of that chapter in the paperback edition of Who Shall Ascend into the Hill of the Lord, 546-554, and also in the scriptures section of this website.{8} D&C 88 paraphrases the Beatitudes verses 3 and 4 where he says the celestial world will be inherited by the poor and the meek.17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory (D&C 88:17-18).For a discussion of the meaning of “meek” see the chapters in Who Shall Ascend into the Hill of the Lord,“Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25” and “3 Nephi 12:5 – Meek” on pages 931-96 and 945-49 in the first edition; pages 378-390 and 659-61 in the paperback edition.<><><><><><><><><><><><><><><><><><><><>Moroni 7:16-21 – Standing in the Light of Christ – LeGrand Baker Author : lbaker16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ.20 And now, my brethren, how is it possible that ye can lay hold upon every good thing?21 And now I come to that faith, of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing (Moroni 7:16-21).Mormon’s priesthood sermon in Moroni 7 falls automatically into three sections. The first is his greeting. He acknowledges the remarkable qualifications of the men in his congregation. He addresses them as his “beloved brethren. In verse 3 he says why they are a select group, and it is probably not wrong to read into what he says that they are there by invitation.3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven (Moroni 7:3).Verse 3 seems to say that each of these men had already received the Second Comforter (see D&C 88:1-5). If this is true, then they now sit on a precarious precipice: their options are either eternal salvation or becoming sons of perdition (see D&C 76:32-35). Given the apostate environment in which they lived, the latter may have been all to common among others of their associates.Verses 4 and 5 are the transition into the second section of his sermon. Mormon says:4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men.5 For I remember the word of God which saith by their works ye shall know them; for if their works be good, then they are good also (Moroni 7:4-5).The second part of Mormon’s sermon draws a sharp distinction between the real and the apostate claims to priesthood authority, and personal and group righteousness (zedek). Mormon’s warning to his friends is also a description of our world, just as it was of the growing apostasy in the New Testament church. Similarly, Timothy’s warning was not only applicable to his times, and to our own times, but it is also an apt description of the world in which Mormon and his friends lived.1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;2 Speaking lies in hypocrisy; having their conscience seared with a hot iron (1 Timothy 4:1-).In previous posts I have already discussed sections one and two of Mmormon’s sermon. Now, before we get to part three, we need to consider verses 16-21 which are the transition between the second part where he warns them of the real dangers of that precipice, and the third part where he teaches them the only way the danger can be avoided.In verse 16 he describes “the Spirit of Christ” as the universal guide by which all people can know good from evil. “The Spirit of Christ” is usually identified by LDS leaders as one’s conscience. We easily understand that, because our experience teaches us that our conscience does, in fact, help us distinguish right from wrong. However, Mormon tells his friends there is also another source of truth to which they must look. The problem with our conscience is that sometimes it can actually get in the way of our knowing truth. That is because our conscience gets its definitions of right and wrong from the teachings of one’s culture, and therefore, usually cannot define right from wrong in an absolute sense. My favorite example to demonstrate this is a story I have heard Hugh Nibley tell several times.All students who enroll at BYU must take a Book of Mormon class in their freshman year. Nibley spoke Arabic fluently so he was always assigned to teach that class for the students from the middle east. He observed that when a teacher gets to the place where Nephi cuts off Laban’s head, some Christian students say the story cannot be true because God would never ask Nephi to do that. But when middle eastern students get to that place, they say that the story cannot possibly be true because Nephi would not have had problems with his conscience. He would have just cut the head off .Another example is this: children who grow up in an LDS society where they are taught to live the word of wisdom know that tobacco and alcohol are real sins because their conscience tells them so. Thus, in our sub-culture we can say with conviction that their conscience teaches them right from wrong. In other sub-cultures the argument against tobacco and alcohol is not that they are sin, but that they are harmful and using them is foolish. Those people’s consciences will tell them using the stuff is stupid, but probably not that it is sinful. In other sub-cultures where everyone just does it, their consciences are silent on the question, and will remain so until the person is taught differently.Probably the best known examples in the scriptures are the invented rules and regulations the Pharisees attached to the Law of Moses. Jesus admonished them, “Judge not according to your traditions, but judge righteous judgment (JST John 7:24).” They, of course, did not listen and eventually executed him—not for committing any real crime—but for breaking their cultural rules.Here is another example that I mention because it very relevant in our own time: One of the most emotionally charged cultural wars we are fighting withing the United States just now is the question of whether homosexuality is a real sin, or only a sin because culture has defined it that way. One argument is that it is unnatural and therefore a real sin. Since it is unnatural to about 90% of the population, for them that is a sound argument. However, the other 10% insist that it is perfectly natural to themselves, and for them to try to change who and what they are would be a violation of Self. Therefore, they argue, trying to force them to change or imposing a legal inferiority upon them — those are the real sins. The question of gay marriage has turned the question of cultural sin into a legal question of Constitutional proportions. The Supreme Court can settle the legal question, but the moral question will still remain the property of American sub-cultures.Mormon’s sermon is addressed to his friends whom he trusts really do know the difference between right and wrong. But he does not ask his friends to rely exclusively on their consciences in order to know the ultimate truths that will assure their salvation. For that, he reminds them, they must rely on “the Light of Christ.” (Since he uses that phrase differently from “the Spirit of Christ” it is reasonable to believe that he did not understand them to mean the same thing.)His reminder to them in verses 18-21 is the introduction that leads to the third section of Mormon’s sermon. He says:18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ.20 And now, my brethren, how is it possible that ye can lay hold upon every good thing?21 And now I come to that faith, of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing (Moroni 7:18-21).If he is using “light” to actually mean “light” (the shechinah), then he is probably reminding them of their experiences within that light. In that context, Mormon is now going to spell out exactly what they must do to become “the sons of God.”A corollary to his sermon is the letter Peter wrote to the temple-worshiping Saints of his own time. Our looking at the sequence in Peter’s letter is not really a diversion from discussing Mormon’s sermon because it is the same sequence as Mormon’s. It also begins with pistis and ends with charity, but it places them in a fuller context. In his letter, Peter outlined eight steps his readers must follow in order to make their “calling and election sure” (2 Peter 1:1-10).In the first 4 verses Peter uses faith — the Greek word is pistis and means the covenants {1} — to represent their temple service and describes the purpose of that service in words that are poetically beautiful. Then he lays out the 8 steps:1 (is something one is given) faith (pistis) — the covenants of the early Christian temple service.2 (something one is) “virtue” — the word actually means “manliness” — strength, intelligence, integrity.3 (something one is) knowledge — I read that as truth in D&C 93:24. Knowledge of reality in sacred time.4 (something one is) temperance — self control.5 (our attitude toward others) patience — We must be patient with ourselves and God as well as with other people.6 (an attitude toward others) “godliness” — the word actually means reverence. One can never hurt anyone or anything that one revers.7 (an attitude toward others) brotherly kindness — the word is philadelphia and means fraternal love. Elsewhere in the New Testament it is translated as “brotherly love.” It is focused love (hesed).8 (an attitude toward others) charity — this is universal love. One cannot love everyone (charity) unless he can love them individually (philadelphia) (2 Peter 1:5-7).The first four qualities in Peter’s sequence are the personal characteristics one must have. The second four are the attitudes and actions one must have toward others. Peter concludes this sequence with a warning that is very like Mormon’s:8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:8-10).The point is, one can know lots of stuff, but that knowledge is “barren and unfruitful” if one does not crown it with brotherly love and charity.The Savior says essentially the same thing to Nicodemus:21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:21).He did not say one must know truth, rather “he that doeth truth cometh to the light.” That brings us back to where we were in Mormon’s sermon. He says18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.If the light Mormon is describing is the shechinah, {2} that adds a whole new dimension to the meaning of his entire sermon.The shechinah is the first thing a prophet sees and usually the first thing he mentions when reporting that he saw the Savior. Joseph Smith described it this way:16 … I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.17 It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him! (Joseph Smith-History:16-17)It is the cloud of light through which the Lord put his finger while speaking with the brother of Jared. It is the veil that separates man from God and was represented in Solomon’s Temple by the beautifully embroidered veil that separated the Holy Place from the Holy of Holies. {3} During the Israelite Feast of Tabernacles temple drama, Psalm 21 was sung as the king approached that veil, then as he symbolically both heard and saw God. {4}Moroni alludes to that same ceremony in his brief recount of the Nephite temple service when he says,30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing (Moroni 10:30).In Mormon’s transitional statement between the second and third portions of his sermon, he also alludes to many parts of that same ceremony when he instructs his “beloved brethren,”19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ [shechinah] that ye may know good from evil; and if ye will lay hold [with the hand] upon every good thing, and condemn it not, ye certainly will be a child of Christ [Psalm 2].20 And now, my brethren, how is it possible that ye can lay hold upon every good thing?21 And now I come to that faith [pistis], of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing.What Mormon is saying is that the only real way one “may lay hold upon every good thing” is by the power of the covenants which brings one to charity.—————————–FOOTNOTES{1} I will discuss pistis as we continue through Moroni 7. However, in the meantime you can also find it in chapter, “Meaning of ‘Faith’ – pistis,” in Who Shall Ascend into the Hill of the Lord, 697-710, in the paperback edition, which is the one in this website.{2} See shechinah in the LDS Bible Dictionary. The shechinah is discussed in several places in Who Shall Ascend into the Hill of the Lord. You will find it as the light of Christ, as the veil, and as a cloud of light on pages 98, 102 & n, 140, 249, 263, 270, 373, 392, 468.{3} For a discussion of the veil see Who Shall Ascend into the Hill of the Lord, chapters “The King at the Veil of Solomon’s Temple,” 390-397.{4} This is discussed in three chapters of Who Shall Ascend into the Hill of the Lord, “The King at the Veil of Solomon’s Temple”, 390-97; “The Veil Ceremony in Psalm 21,” 397-400; “Act 2, Scene 11: The King Enters the Holy of Holies of Solomon’s Temple,” 400-03.<><><><><><><><><><><><><><><><><><><>Moroni 7:12-17 – Avoiding sin in a world of grey – LeGrand Baker Author : lbakerMoroni 7:12-1712 Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually.13 But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil.15 For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.I would like to approach these verses differently from the previous ones. In our discussions of verses 1-11, I first asked how this applies to high school seminary students, then asked how it applied to Mormon’s mature priesthood audience. I would like to reverse that and begin by discussing how it might have been understood by Mormon’s “beloved brethren.”Remembering that Mormon and his friends were surrounded by an intense and violent apostasy, and that Mormon’s subject so far in this sermon had been about priesthood legitimacy, it is easy to see that when speaking of that apostasy and those apostates, Mormon was completely accurate in ascribing to the devil the origin and success of those damnable doctrines. (No “woops,” that’s an appropriate word here!)However, these verses are not so easily applied to the everyday lives of high school seminary students because “all things” in verse 12 seems to be too inclusive to fit comfortably into their complex world. “All things” leaves no place for shades of grey, even though the teen age world is mostly grey. There is little question about right and wrong when they understand what the Church says they should do and not do. But the church does not address “all things” and the young people are bombarded with multiple teachers who give multiple options to multiple unanswerable questions.Paul’s warning is very apt:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air (1 Corinthians 14:8-9).While some teachers may speak with clarion tones, others, including their teenage contemporaries, speak with muddled discourse. That is equally true with adults. King Benjamin was not talking to just the teenagers when he said,29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them (Mosiah 4:29).Most teenagers live in world of grey, but I suppose most adults do also. As an example, I recall back in the early 1970’s when I attended General Priesthood Conference in a stake house. Several speakers “addressed the youth,” and focused on keeping the word of wisdom and avoiding petting in order to also avoid premarital sex. After the meeting was over I happened to walk out behind a group of boys who looked to be about 16 or 18. One of them said, loud enough that the others could hear, “What a stupid meeting. None of us do those kinds of things, but it almost felt like some of those guys were accusing us. We came to be ‘uplifted’ and we didn’t need to hear that stuff again.” Another boy replied, “Yea, why do they always talk about young men’s sins? Why don’t they ever talk about old men’s sins instead?”That gave me pause. His question was legitimate, and at least part of the answer is not hard to come by. The young men’s sins the speakers emphasized are easy to catalogue and define. But not so with the old men’s sins: avarice; manipulative dishonesty in business affairs; infidelity; a studied desire to avenge; unfair competitiveness in climbing the social, corporate, or academic ladders of power and prestige. Those sins are so well shrouded in various shades of grey that they give the sinner all the wiggle room he needs for self justification. Such sins are not easily definable until they become unlawful.In the world, different human cultures and subcultures have their own definitions of what is right and wrong. Each one has its own standards and its own rules about how far people can deviate from those standards without being punished. The upshot is that in a country as large and diverse as the United States there is no universal moral standard of excellence. Some subcultures encourage moral and decent people, but for others the standard is “whatever floats your boat,” or “its OK as long as you don’t get caught.”In all cultures, there are two kinds of sins. There are the real ones that violate our eternal Self and damage the soul. (Gospel principles and commandments are a sure way of identifying what those are.) And there are cultural sins that are defined by what some people think other people should be and do. In many cases, one is more apt to be socially ostracized or even punished for committing cultural sins than from committing real ones. {1}All sins, whether the real or cultural, originate in one’s brain (the ancient scriptures would have said “in his heart”). Some stay there. The real ones that do stay in the heart act like a canker to corrode and then destroy one’s Self. Those that become the motives for actions, become more dangerous when they move from the heart to the tongue or to the hands. There, they impact the well-being of others. That is when the culturally unacceptable ones become unlawful.Even though Mormon was talking to his “beloved brethren” about the differences between their own priesthood authority and the pretended authority of the apostates, his words can apply to our everyday world as well. There is a solution for us, of course, and that solution is the same as it was for them: Listen to the prophet and obey the prompting of the Holy Ghost. A major function of the Holy Ghost is to help us define the real sins, to teach us how to avoid them, and to help us have the strength to live pure lives.———————–FOOTNOTE{1} Two places where I have discussed the nature of evil and the difference between real and cultural sins are:In this website, “3 Nephi 12:10-12 — persecution and persecuted,”In Who Shall Ascend into the Hill of the Lord, chapter “Alma 14: The Origins of Good and Evil”<><><><><><><><><><><><><><><><><><><><><>Moroni 7:8-11 – One Cannot Bribe a Prophet – LeGrand Baker Author : lbakerMoroni 7:8-118 For behold, if a man being evil giveth a gift, he doeth it grudgingly; wherefore it is counted unto him the same as if he had retained the gift; wherefore he is counted evil before God.9 And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such.10 Wherefore, a man being evil cannot do that which is good; neither will he give a good gift.11 For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil.This statement is still in the context of Mormon’s discourse about the validity of priesthood ordinances and covenants. As with the previous verses, these words are applicable on one level to the high school seminary student and, in a different way, to the mature priesthood congregation to whom Mormon was speaking.Not just the seminary student, but each of us who live in this fallen world is forever encountering someone who wants to give us something that entices. Evil gifts are like a succulent worm attached to a hook, attached to a line, attached to a rod, attached to the arm of a hungry man who will consume the fish that expected to eat rather than to be eaten. Our world is full of such hungry men and women who hide hooks within pleasurable barbs. “Beware of Greeks bearing gifts” is a warning that has been echoed by wise men for more than 2,000 years. The generosity of an enemy is a dangerous thing. As recently as 500 years ago Ophelia returned Hamlet’s gifts with this timeless lament, “to the noble mind, rich gifts wax poor when givers prove unkind. {1} In a somewhat different context Hamlet described his most bitter enemy in these vivid terms, “O villain, villain, smiling, damned villain! … one may smile, and smile, and be a villain.” {2}Even prophets have a long history of being offered gifts by their enemies. Alma and Peter were offered money; Mormon was offered a military command; many have been threatened with imprisonment or offered freedom if they will only abandon their integrity. Their enemies seem to judge the prophet’s integrity by their own lack of it.It is a simple truth that one cannot bribe someone by offering what the person does not value, nor can one bully someone by threatening to take away what does not matter.One is not permitted to help a prophet who does not have the prophet’s best interests at heart. That is true of prophets but is equally true of everyone who is wise.Those are principles that apply to just living in this world, but Mormon was talking to his “beloved brethren” about Melchizedek Priesthood covenants and ordinances. In that context, Mormon’s observations are especially accurate. In terms of priesthood gifts, whether it is a blessing, an ordinance, or a prophecy, an evil man cannot give a good gift. The LDS Church policy is that if a man is later found to have been unworthy, the ordinances he performed prior to that finding are still valid and do not have to be repeated. However, in Mormon’s world, he is talking about apostates who claim to have authority they do not have, “and did administer that which was sacred unto him to whom it had been forbidden because of unworthiness (4 Nephi 1:27).”Mormon also observes that an evil man cannot even pray effectually. That is because his prayer cannot be directed by the Holy Ghost, and therefore cannot be binding upon the Lord.In terms of priesthood covenants, good gifts are given according to one’s ability to give and according to the recipient’s needs. That is equally true with material gifts as it is with spiritual blessings. For one who has charity and lives the law of consecration, giving in is as natural as breathing. Receiving such gifts with thanks and appreciation should be equally natural when one is aware that love rather than some hidden hook is the motive behind the gift.But if the gift is a hook, hidden within the pretense of charity, the giver is evil and so is his gift. As Mormon warned, “Wherefore, a man being evil cannot do that which is good; neither will he give a good gift.”One of my favorite stories in church history is about how Martin Harris’s wife Lucy tried to bribe young Joseph Smith into letting her see the plates, apparently so she could invest in them and get a share of whatever the gold was worth. Her’s is the perfect example of what happens when someone tries to bribe a prophet. The story, as it is told in a chapter of my book called Joseph and Moroni, is as follows: {3}—————————–Trouble with Lucy HarrisMrs. Harris is an important part of the story of the relationship between Joseph and the angel Moroni for three reasons. First, she was the cause of much of the friction between the Prophet and the angel. Second, her being an obstacle to Joseph’s work contributed to a number of important events relating to the translation of the Book of Mormon. And third, because she created such trauma for Joseph and for his family and friends (and perhaps for Moroni too, if angels can experience trauma), it is instructive to see how Joseph and the angel dealt with her.At the time when Joseph and Emma were getting ready to move to Pennsylvania, Joseph owed debts totaling about $50. He did not have the money but did not want the people he owed to think he was leaving town to avoid paying them. He decided he would try to borrow that amount from a friend and then use it to pay everyone else. With this in mind, Joseph asked his mother to ask Martin if he would lend him the money.When Mother Smith arrived at the Harris farm, she asked Mrs. Harris if she could talk with Mr. Harris. Mrs. Harris wanted to know all the reasons for the visit, so Lucy Smith told Lucy Harris why she had come. To Mother Smith’s surprise, Lucy Harris declared that she would give Joseph the money. When Joseph’s mother declined the offer, Mrs. Harris announced, “I am coming to your place to see him, too, and I will be there on Tuesday afternoon, and will stop over night.”When Tuesday came, so did Mrs. Harris. Joseph’s mother told the story of her visit in some detail, and in doing so, made no attempt to disguise her disdain for the visitor. Mother Smith recounted that after Mrs. Harris was “well seated,” she began to quiz Joseph about the plates. She said if he was telling the truth about having them, he must show them to her; then, she said, “she was determined to help him publish them.”He explained he could not show them to anyone. Relative to her offer of assistance, he told her he would prefer to deal with her husband.That was not the response Mrs. Harris wanted, for, as Mother Smith observed, “she considered herself altogether superior to her husband,” and she continued to tease Joseph about seeing the plates.“Now, Joseph, are you not telling me a lie? Can you look full in my eye and say before God that you have in reality found a record, as you pretend?”To this Joseph replied, rather indifferently, “Why, yes, Mrs. Harris, I would as soon look you in the face and say so as not, if that will be any gratification to you.”Then said she, “Joseph, I will tell you what I will do, if I can get a witness that you speak the truth, I will believe all you say about the matter and I shall want to do something about the translation—I mean to help you any way.”{A}With this statement about her wanting a “witness” the conversation ended for the evening.The next morning, Mrs. Harris reported she had received her witness. She said she had a dream in which “a personage appeared to her” and told her that her attitude toward Joseph and her insistence upon seeing the plates were “not right in the sight of God.” The personage then showed her the plates of the Book of Mormon and said to her, “Behold, here are the plates, look upon them and believe.” The dream was so vivid to her that she was able to describe the plates “very minutely” to the Smiths.{B}The dream had satisfied Mrs. Harris’s curiosity but not her determination to control this young man and his gold. She did not trouble Joseph about seeing the plates any more that day, but in all other respects she acted just as she had the night before. She would invest in Joseph’s treasure whether Joseph wanted a partner or not. He finally gave in, but recognizing that she was not as willing to be useful as she was determined to dominate, he refused to accept her money as a gift. He would not be indebted to her in any way that could not be readily defined and entirely repaid. He agreed to accept $28 from her—but only as a loan.Joseph realized that if he was to remain free to obey God he could not accept constraining help from anyone. He understood, though Mrs. Harris did not, that one may assist a prophet only if one does not use that assistance as a lever with which to try to control the prophet.A short time later, Martin Harris insisted on giving $50 to Joseph. In contrast to Joseph’s determination to not accept help from Mrs. Harris, he accepted the gift from Martin. He understood it to be an expression of love from Martin, and Joseph’s willingness to receive it is evidence that he trusted his friend. Joseph promptly used Martin’s money to pay his debts, and he returned the $28 to Mrs. Harris. {C}{4}Later Martin had served as scribe while Joseph translated the plates. Martin was so convinced by what Joseph was doing that he believed if he could show the translation to his wife, she would lso believe. Martin borrowed 116 manuscript pages that Joseph had already translated and took them home to show Mrs. Harris. Joseph never saw those pages again. Joseph’s mother registered her belief that Lucy Harris had stolen them, intending to use them to embarrass Martin and Joseph. {5}——————————–FOOTNOTES FOR ESSAY{1} William Shakespeare, Hamlet, Act 3, Scene 1.{2} William Shakespeare, Hamlet, Act 1, Scene 5.{3} Joseph and Moroni, The 7 Principles Moroni taught Joseph Smith is one of the books in this website under “published books.”{4} LeGrand L. Baker, Joseph and Moroni, The 7 Principles Moroni taught Joseph Smith (Salt Lake City, Eborn Books, 2006), pages 54-57{5}?Lucy Smith,?History, 131-32. ?This story is told in Joseph and Moroni, chapters “The Loss of the 116 Pages” and “What Happened to the 116 Pages?,” 62-68.———————————-FOOTNOTES FROM JOSEPH AND MORONI{A} This story is reported in Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City, Bookcraft, 1954), 114-117.{B} Lucy Smith, History, 117.{C} Lucy Smith, History, 117-18. Joseph Smith, History of the Church, 1:19.<><><><><><><><><><><><><><><><><><><>Moroni 7:5-7 – Validity of Priesthood Ordinances – LeGrand Baker Author : lbaker5 For I remember the word of God which saith by their works ye shall know them; for if their works be good, then they are good also.6 For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing.7 For behold, it is not counted unto him for righteousness (Moroni 7:5-7) .As was true with the first verses of this sermon, so it is here: there are different ways that we may read what Mormon said, and that difference is our perception of his audience. When discussing the first verses, I drew a distinction between an audience of high school seminary students, and the priesthood body to whom Mormon was speaking. That distinction is still important.In these verses the differences in interpretation hangs on the definition of “works.” In the world of the teenager, works can mean taking warm bread to a neighbor or keeping the commandments as the Church teaches; being part of church activities, accepting church assignments, and just being nice to other people.To teenagers, Mormon’s warning is easily translated into Church teachings. From the time we are little we are taught what God’s commandments are and that we should not only live those commandments but that we should also avoid being in the company of people who do not.Mormon gives a stern reminder that evil men can produce attractive enticements, either by their actions or in the products they sell, and that those enticements can do real physical or spiritual harm. The Church reenforces those teachings by spelling out what many of those dangerous enticements are. Mormon’s words are a clear warning, insisting that we must not only look to the actions of an individual, but we must also examine his motives. If he hides his motives behind protestations of his own goodness, then we must look to the consequences of his actions, and their effects on others.That is a helpful and perfectly legitimate way to understand this scripture.However, if we read it as an address to a mature priesthood audience, then the interpretation is different, but no less scarey. Again, the understanding hangs on the meaning of “works.”Probably the best place to begin looking for a priesthood definition of “works” is in Alma’s review of the Nephite temple drama. He says, “God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works.(Alma 12:30).” In this context “faith” must surely be pistis–the covenants. And “holy works” are the ordinances that instruct the participant and validate his covenants. “Repentance” validates both. {1}There are other scriptures where “works” clearly refer to the ordinances. One of the most straightforward is in Alma’s Zarahemla conference address. Before we read it, a quick review: Righteousness is zedek — the same as zedek in Melchizedek, which means “King of Righteousness” or “My king is righteous.” Right or righteous is a perfect translation. Zedek means correctness in priesthood and temple things. To be done in zedek (righteousness), ordinances must be performed in the right place, at an appropriate time, with the right authority, dressed the right way, using the right words, and with the right hand or arm gestures. If all of these things are not in place, the ordinance is not valid. Baptism, for example. They go down into the water, dressed the right way, he holds his arm the right way, he speaks the right words with the right authority and he dunks the other person, then brings him up out of the water. If any of those things are lacking, or if anything is added, the ordinance is not valid. The word zedek/righteousness represents the correctness of that baptismal ordinance.At Zarahemla, Alma invited the people to be baptized, and in preparation for that invitation he quoted God as saying,35 Yea, come unto me and bring forth works of righteousness [zedek], and ye shall not be hewn down and cast into the fire—36 For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn (Alma 5:35-36).In this context, “works of righteousness” is clearly a reference to correct priesthood ordinances.In a similar context Ammon rejoices with his brethren because of their success with the Lamanites. Here he uses almost the same wording that Alma used in his review of the Nephite temple drama (Alma 12 quoted above). First, another quick review: “Mystery” in the New Testament means “the idea of silence imposed by initiation into religious rites”{2} It is a reference to the New Testament Christian temple rites. If, as I believe, the Book of Mormon and New Testament meanings are the same, then Ammon’s promise, “unto such it is given to know the mysteries of God,” is a reference to the Nephite temple rites. The difference between what Alma said and what Ammon said is that where Alma says “holy works,” Ammon says “good works.”22 Yea, he that repenteth and exerciseth faith [pistis, keeping the covenants], and bringeth forth good works [ordinances], and prayeth continually without ceasing—unto such it is given to know the mysteries of God [Nephite temple drama]; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance (Alma 26:22).Alma used the same sequence, “faith and good works,” (pistis = covenants, and ordinances) when he described premortal priesthood callings.3 And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such (Alma 13:3).The ultimate importance of correct priesthood ordinances is emphasized by the sequence culminating in the final judgement.The Book of Mormon repeatedly tells us that the final judgement comes AFTER the resurrection. In other words, when we stand before the Savior to be judged, we will already have received our resurrected body. Celestial persons will already have been judged to merit a celestial glory. So the question might be asked, “Then why do they need a “final judgement?” The answer is zedek — all things must not only be correct, but legally correct — we must be judged by our works according to the validity of the ordinances we have received and honored.As I understand it, the judgement that could enable one to receive a celestial body was based on keeping his covenants. For example, the object of the perfection to which we strive is defined in the Book of Mormon as charity, just as that object in the Doctrine and Covenants is keeping the law of consecration. They are two sides of the same coin. When charity is what we are, the law of consecration is what we do.Those characteristics (the ones that are discussed at length by Mormon in his sermon in Moroni 7) are the criteria used to determine whether we will receive a celestial body in the resurrection. The Lord explained that more succinctly to the Prophet Joseph.28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.29 Ye who are [present tense] quickened by a portion of the celestial glory shall then receive of the same, even a fulness.30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness [etc.] (D&C 88:28-30).Alma says that after we have received our resurrected bodies we will be judged “according to our works.” Here are two examples:21 But whether it be at his resurrection or after, I do not say; but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works (Alma 40:21).23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice (Alma 42:23).Alma says we “are restored into his presence, to be judged according to their works, according to the law and justice.”The Lord explained to the Prophet Joseph why that final judgement must be “according to the law and justice.” D&C 132 says that not only must things done correctly, but that they must also be “sealed by the Holy Spirit of promise.” That sealing is the final and necessary validation. Then he adds:8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion.9 Will I accept of an offering, saith the Lord, that is not made in my name?10 Or will I receive at your hands that which I have not appointed?11 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?12 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.13 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 after men are dead, neither in nor after the resurrection, saith the Lord your God.14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed (D&C 132:8-14).The final judgement is when one stands before the Savior to be judged by him. If that judgement is an ordinance (Perhaps something like the Israelite king going through the Great veil in Solomon’s temple, as is described in Psalm 21), then it is reasonable to suppose that, like every other ordinance, it will have to be done according to set rules — in zedek, following a precise, even legalistic formula. If that is so, then it is also reasonable to suppose that one would be expected to give evidence that he had received ALL of the necessary ordinances. I suppose that is what the Savior meant when he told the Prophet Joseph, “my house is a house of order.”This brings us full circle back to the three verses in Moroni 7 where we started. The question of the validity of priesthood ordinances was a major issue in Mormon’s day. There were false churches that were performing counterfeit ordinances. He tells us,27 And it came to pass that when two hundred and ten years had passed away there were many churches in the land; yea, there were many churches which professed to know the Christ, and yet they did deny the more parts of his gospel, insomuch that they did receive all manner of wickedness, and did administer that which was sacred unto him to whom it had been forbidden because of unworthiness.28 And this church did multiply exceedingly because of iniquity, and because of the power of Satan who did get hold upon their hearts. (4 Nephi 1:27-28)Understanding that Mormon was speaking to his “beloved brethren” who were surrounded by murderous apostates, corrupt doctrines, and fraudulent ordinances, one can hear the ring of urgency in Mormon’s words:5 For I remember the word of God which saith by their works [the validity of their priesthood ordinances] ye shall know them; for if their works be good, then they are good also.6 For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing.7 For behold, it is not counted unto him for righteousness (Moroni 7:5-7) .————————-FOOTNOTES{1} See the chapter called “Alma 12, Review of the Feast of Tabernacles Drama” in Who Shall Ascend into the Hill of the Lord, first edition, 651-55, paperback edition, 556-58.{2} That definition is in Strong, 1894 edition, # 3466. For a more complete discussion of the meaning of “mystery” in the New Testament and in the Book of Mormon see footnote # 737 on page 463 of the paperback edition of Who Shall Ascend into the Hill of the Lord, and also the chapter called “Sode Experience—Returning to the Council in Heaven,” pages 139-47. In the first edition, the footnote is # 726 on page 650 and the chapter is on pages 195-207.<><><><><><><><><><><><><><><><><><><><>Moroni 7:2-4 – Peaceable followers of Christ become the sons of God – LeGrand Baker Author : lbakerMoroni 7:2-4?2 And now I, Mormon, speak unto you, my beloved brethren; and it is by the grace of God the Father, and our Lord Jesus Christ, and his holy will, because of the gift of his calling unto me, that I am permitted to speak unto you at this time.3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men.Mormon begins this sermon by addressing his “beloved brethren” and declaring the authority by which he is “permitted to speak.”2 And now I, Mormon, speak unto you, my beloved brethren; and it is by the grace of God the Father, and our Lord Jesus Christ, and his holy will, because of the gift of his calling unto me, that I am permitted to speak unto you at this time.Mormon is the prophet and president of the church. If he needed permission to give this sermon, the only persons from whom he could have received that permission were, as he said, “it is by the grace of God the Father, and our Lord Jesus Christ, and his holy will, because of the gift of his calling unto me, that I am permitted to speak unto you at this time.”This asks a very important question: what is there about this speech that the prophet had to get permission to deliver it. The answer, I think, is in the combination of the content of the speech and the audience to whom he addressed it.The speech is brilliant. On one level it is most appealing to persons who have read the Book of Mormon for the first time. Seminary students and new converts love it because it speaks to their souls. And as we grow in the gospel it continues to speak to us. However, it takes a great reach on my part to begin to understand what it would have meant to the audience to whom it was first given.The sermon begins by acknowledging his audience as those who “are the peaceable followers of Christ.”3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.That brings us to some of the Savior’s most fundamental teachings. Many of the Beatitudes are quotes or paraphrases from the Psalms or from Isaiah. They move in a sequence from the first principles, through the temple rites and priesthood responsibilities until we come to verse 8 which says Zion shall see God, and then verse 9 which reads:9 And blessed are all the peacemakers, for they shall be called the children of God (3 Nephi 12:9).The group to whom Mormon addressed his sermon were remarkable because of their “peaceable walk with the children of men.” But they were more than that. It is a simple truth that to understand any quote, part of that understanding must be to know why and to whom it was spoken. Part of the context of any sermon is to know who the audience was. In this case it is a priesthood meeting. We know that because he addresses only “my beloved brethren,” and he did it nine times in these few pages.Whether he intended to or not (and I believe it was very intentional), his sermon followed the pattern of, and was a perfect commentary on the Beatitude: “blessed are all the peacemakers, for they shall be called the children of God.” Because I believe he intended to do that, I also believe that a meaningful context into which to fit that sermon is the sequence of the Beatitudes. Here, I give only their barest outline. I realize that it contains no justifications for the conclusions it draws, however, these apparent leaps of logic are carefully discussed and documented in detail in Who Shall Ascend into the Hill of the Lord, {1}Outline of the Beatitudes in the Book of Mormon, 3 Nephi 12:v. 1 – Jesus gave authority to Twelve –v. 1b – Follow the Brethrenv. 2 – First Principles – “visited by the Holy Ghost”v. 3 – Poor in Spirit – endowment for the living – may become kings and priestsv. 4 – Comfort all that mourn – endowment for the dead (Isaiah 61)v. 5 – Meek – the meek are those who keep their eternal covenants (Psalm 25)v. 6 – “hunger and thirst after righteousness” – “filled with the Holy Ghost”v. 7 – Merciful – how to be a king and a priest (Psalm 18:25)v. 8 – Pure in Heart – Zion shall see God (D&C 97:16-21, 101:16-18)v. 9 – Peacemakers – called [new name] “children of God” (Moroni 73-4 & 48)v. 10 – “for my name’s sake” – do become kings and priestsv. 11-12 – “when men shall revile” – endure to the endv. 13 – “salt of the earth” – missionary workv. 14-16 – “light of this people” – to be a blessing to the SaintsIt takes only a quick look at that sequence to realize that everything one needs to know and do in a whole lifetime is in those verses.If Moroni 7 is a commentary on verse 9, then its placement in the sequence of the Beatitudes tells us a great deal about its meaning and significance. Then verse 8 may be seen as not only a prelude or introduction to verse 9 but also to Mormon’s sermon. Verse 8 reads simply, “And blessed are all the pure in heart, for they shall see God.”Psalm 24 promises the pure in heart will be welcomed into the temple to “receive the blessing from the Lord.”3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation (Psalms 24:3-5).Similarly, speaking of Zion, the Lord told the Prophet Joseph, “and all the pure in heart that shall come into it shall see God,” then he declared, “for this is Zion—THE PURE IN HEART” (D&C 97:16, 21).The Beatitude that reads, “And blessed are all the pure in heart, for they shall see God.” is a perfect introduction to Moroni 7.Mormon began his sermon by addressing his audience in those same terms. He spoke to those who “have obtained [past tense] a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven. [then he added] … I judge these things of you because of your peaceable walk with the children of men.”If I have understood Mormon’s introduction correctly, and the members of his audience really had “obtained a sufficient hope by which ye can enter into the rest of the Lord,” then they were not only in a very wonderful, but also in a very dangerous situation. Mormon understood that first hand. In his generation, many of the once faithful Nephites had not only denied the Savior, but had done so with violent furor. However, Mormon’s sermon also testifies to us that even in that environment there were some people who remained faithful, and that their prophet was concerned for their well-being. His message to them was that they must do more than try to avoid evil, but that must also keep their covenants, live as though those covenants were already fulfilled, and love each other and their God. Love—charity—was their ultimate defense against both evil and apostasy, just as it is ours.The reason this sermon is so dearly beloved by Latter-day Saints in every stage of our spiritual development is because the Spirit testifies to each of us that the love that we give and that we accept from the Savior and from others (hesed) is the ultimate power that brings us back to the Savior and to our Heavenly Father. In this world, as Mormon observed, the fruit of love is peace, and the blessing to those who exude peace is that they may give peace to others—that they are peacemakers. Peace is a product of reciprocated love—hesed. {2}The Beatitudes do not end with verse 9, but continue until they reach a new height—the “salt of the earth” is sharing the gospel; “light of this people” –is to be a blessing to the Saints—to be a personification of charity. Similarly, Peter’s sequence showing the attributes one must have in order to “make your calling and election sure” concludes with charity, (2 Peter 1:10) as does Mormon’s teachings in Moroni 7. I am convinced that while the priesthood ordinance and covenants are absolutely necessary to secure salvation, the ultimate sealing power (the power that validates the ordinances) is our own ability to give and to receive love.Our Beatitude promises the peacemakers “shall be called [receive the new covenant-name] the children of God.” Mormon concludes his sermon with the same promise except he is speaking to only men, whereas the Savior was speaking to entire families.48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48).————————-FOOTNOTES{1} Who Shall Ascend into the Hill of the Lord, pages 646-96 in the edition in this website; and also check the “scriptures” section. The two are not exactly the same. The latter was written after the book was published and so contains a few ideas not in the former. That is especially true with verse 7.{2} Hesed means “unfailing love based on a prior covenant.” Use the search engine to find more detailed discussions.<><><><><><><><><><><><><><><><><><><><>Moroni 6:1-9 – policies and practices of the Nephite church – LeGrand Baker Author : lbakerMormon tells us almost nothing about the organization of the early Nephite church, and very little about how the church operated after the Savior came. Moroni does not tell us much more. Here he gives us only the barest of details. And even these tell us only about the policies and practices regarding the members of the church.The first thing he tells us appears to be about their practice of rebaptisms:1 And now I speak concerning baptism. Behold, elders, priests, and teachers were baptized; and they were not baptized save they brought forth fruit meet that they were worthy of it.2 Neither did they receive any unto baptism save they came forth with a broken heart and a contrite spirit, and witnessed unto the church that they truly repented of all their sins.3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end (Moroni 6:1-3).His statement about who was baptized is most interesting. Apparently he does not mention a person’s initial baptism, but rather reports, “elders, priests, and teachers were baptized.” Since he gives no explanation, we are left to only guess about what the policies were. My guess is that there was a formal re-commitment that was validated by a rebaptism whenever someone received an advancement in the priesthood. Rebaptisms seem to have been relatively common among the Nephites, {1} and they were also frequently performed in the early LDS church. {2}The reason baptism can be used to represent so many different milestones in our lives is that it can represent so many endings and new beginnings: Cleansing, remission of sins, burial and resurrection, born again, birth and death, entrance into the church, renewal of oneself (Romans 6:1-13; Mosiah 18:8-14; D&C 20:23-28; D&C 128:12-13; Moses 6:58-61).The rest of what Moroni tells us about the practices in the Nephite church is almost exactly like our own. The members were given the gift of the Holy Ghost and then looked after by other church members. Moroni describes what could easily be read as home teaching and Relief Society visiting teaching.4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith.Doctrine and Covenants 20 places the same requirements on Latter-day Saints. For example, the duties of the Elders are:41 And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures;42 And to teach, expound, exhort, baptize, and watch over the church;46 The priest’s duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament, ….47 And visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties…..51 And visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties. ….53 The teacher’s duty is to watch over the church always, and be with and strengthen them;54 And see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking;55 And see that the church meet together often, and also see that all the members do their duty (D&C 20:41-55).Their meetings were also similar to our own. Verse 5 could easily be a description of our own fast and testimony meetings:5 And the church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls.They, like us, met often to partake of the sacrament:6 And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus.For them, as for us, membership in the church was a privilege, not a right. The privilege was earned by obedience to the laws, covenants, and commandments of the gospel. Persons who were not willing to keep the commandments were excommunicated, but, just as in the present church, if they repented they were welcomed back into full fellowship.7 And they were strict to observe that there should be no iniquity among them; and whoso was found to commit iniquity, and three witnesses of the church did condemn them before the elders, and if they repented not, and confessed not, their names were blotted out, and they were not numbered among the people of Christ.8 But as oft as they repented and sought forgiveness, with real intent, they were forgiven.To Latter-day Saints who are accustomed to well structured meetings that are conducted the same way all over the world, Moroni’s description of their meetings might sound a bit chaotic, but that need not have been so. Moroni tells us:9 And their meetings were conducted by the church after the manner of the workings of the Spirit, and by the power of the Holy Ghost; for as the power of the Holy Ghost led them whether to preach, or to exhort, or to pray, or to supplicate, or to sing, even so it was done.The form of our meetings are now set by church policy. However, the content of our meeting is still “conducted by the church after the manner of the workings of the Spirit.”We expect that the person presiding will receive inspiration about who should speak about what, and who should pray. The speakers’ message, the selection of hymn, and the prayers are all expected to be under the inspiration of the th Holy Ghost. The Lord told the Prophet Joseph,2 But notwithstanding those things which are written, it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the Holy Spirit (D&C 62:2).The Church is, and has always been, a social and cultural organization whose ordinances and covenants are unchanging, but whose other policies and practices are consistent with the culture of its people. Everything that is not pure doctrine is, and has been subject to change. For example, in the Victorian Age long dresses were necessary because it was considered immoral for women to let their ankles show. Because it was equally immoral among Church members the women who crossed the plains did so in great, long skirts. Now, when culture has changed so that skirts are shorter and women can wear pants in the workplace, it is not immoral for Church members to wear short skirts and pants. Even the presentation of the temple drama has evolved along with American cultural tastes.Even though some definitions of right and wrong, and some policies and practices may be adapted to the culture of the people, others may not. Priesthood authority is eternal, and the ordinances and covenants remain constant because they relate to, and help define our present and eternal relationships with our Heavenly Father and the Savior.The reason to have a church organization is another of those constants. No matter what the time, place, or culture, the purposes of the church are to administer the sacred ordinances and covenants, and to bless the members and to give them opportunity to bless others, and to provide a social and sub-cultural bulwark to sustain the righteous. Those were the reasons for the Nephite church, the New Testament church, and for The Church of Jesus Christ of Latter-day Saints.—————–FOOTNOTES{1} I have written two short essays about that. You can find them using the search engine. They are: “Alma 7:14-16 – the many uses of re-baptism” and “Mosiah 18:9-30, The covenants of Baptism.”{2}The Encyclopedia of Mormonism explains:Rebaptism is rare among Latter-day Saints in modern times. Historically, however, many members were rebaptized as an act of rededication. This was first practiced in Nauvoo and was continued in the Utah Territory. Rebaptism served as a ritual of recommitment but was not viewed as essential to salvation. Members often sought rebaptism when called to assist in colonization or to participate in one of the united orders. On some occasions, the Saints were rebaptized as they prepared for marriage or entrance into the temple. Early members also rebaptized some of the sick among them as an act of healing. Because of misuse by some Church members, all such practices of rebaptism were discontinued in 1897. (“Rebaptism” in Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow [New York: Macmillan, 1992], 1194.)<><><><><><><><><><><><><><><><><><><><>??Moroni 6:4 – cleansed by the power of the Holy Ghost – LeGrand Baker Author : lbakerMoroni 6:4?4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ;The words “cleansed by the power of the Holy Ghost,” are unique to this passage of scripture. Nevertheless, they are very helpful in understanding how we are blessed by the Holy Ghost. There are four scriptures that teach we must be “sanctified by the Holy Ghost” The message of each of these scriptures is the same, but because the contexts are different, they combine to teach us a great deal.The first is Paul’s statement about his own missionary purpose:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost (Romans 15:16).The second is Alma’s description of the faithful who lived in Zarahemla:54 Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance (Alma 5:54).The third is Alma’s description of the faithful who “were called after this holy order” of the priesthood:11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb.12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest (Alma 13:11-13).The fourth is part of the Savior’s injunction to the Twelve in 3 Nephi 27. He began that part of his instructions by saying:13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.He then amplified the definition of the gospel by teaching about his Atonement. In connection with the gospel, he defined “the word” and then “the commandment,” then he concluded with: “this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do (v.21)” So, between the two definitions of “gospel” are two instructions about being clean and sanctified:18-19 And this is the word …. no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day (3 Nephi 27:13, 18-20).We usually understand “sanctify” to mean to make sacred or holy, and we have difficulty attaching a concrete meaning to the idea that the Holy Ghost will make us holy. However, Moroni’s statement that they were “cleansed by the power of the Holy Ghost” gives us the key to know what it means to be sanctified. My Strong says the Hebrew word (# 6942) translated as “sanctify” means “to make clean” or “to purify.” The Greek word (# 37) translated as “sanctify” means “to purify,” or to “make holy.” The notion that the Holy Ghost makes us clean explains what the other scriptures mean by “sanctify.”Parley P. Pratt penned what is probably the most beautiful and comprehensive description of what it means to be cleansed by the Holy Ghost:The gift of the Holy Spirit adapts itself to all these organs or attributes, It quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates and matures all the fine toned sympathies, joys, tastes, kindred feelings and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness and charity. It develops beauty of person, form and features. It tends to health, vigor, animation and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.In the presence of such persons one feels to enjoy the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview, “O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! His countenance and spirit gave me more assurance than a thousand written recommendations or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations when received through the lawful channel, the divine, eternal Priesthood.{1}I think I am safe in asserting that every person who has been baptized and received the Gift of the Holy Ghost has experienced to a greater or lesser degree the sense that he is clean from one or more sins that used to really bother him. After baptism we still have to work a long time to get to the state of “being made sacred,” because the cleansing is an ongoing process. Nevertheless, it is very real, and very comforting.Baptism places our sins in remission, that is, it makes them inoperative in the way that cancer stops growing when it is “in remission.” Our sins remain in remission as we persist in making them a dormant and ineffectual part of our past. It is by the power of the Atonement and the workings of the Holy Ghost that those sins can cease altogether to be a part of our real Self. Then the sin no longer has claim upon our desires and we can live our lives as though it has no part in our eternal Self.As in Alma 13 (which we read above in conjunction with the priesthood), the scriptures sometimes make no practical distinction between being cleansed by the Holy Ghost and by the Savior’s Atonement. The first part of that quote reads: they “were sanctified, and their garments were washed white through the blood of the Lamb….[then] after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God ….” (Alma 13:11-13).For us, the ultimate product of that cleansing is Peace — not a passive peace, but the power within us to transcend hurt, disappointment, and sorrow. In John 14, the name-titles that describes the sources of that kind of peace is translated “Comforter.” The key to the word’s meaning is in the Savior’s paraphrase of Isaiah’s prophecy about salvation for the dead.{2}The word “comfort” in Isaiah 61:2 means the personal power to transcend sorrow. That power creates the ultimate “peace.” That verse in Isaiah 61 is paraphrased in the Beatitudes v. 4 as, “Blessed are all those who mourn for they shall be comforted.” The Greek word translated “comforted” in the New Testament Beatitudes (Strong # 3870) is a different form, but otherwise the same word as the word translated “Comforter” in John 14. (Strong 3875). So a reasonable way to understand “Comforter” would be “the ultimate source of the power to transcend sorrow” — the “Empowerer.” And “peace” is the fruit of that empowerment. {3}As the Prophet Joseph explained, the Savior talked about two different Comforters in John 14. The Prophet said:There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence.. …Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; {4}The words of the Savior’s promise about that “other Comforter” in John are:15 If ye love me, keep my commandments.16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you (John 14:15-27).That “Other Comforter” is described more fully in Doctrine and Covenants 88:3 Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son — (D&C 88:3-5).As Joseph Smith said, John also describes the Holy Ghost as a Comforter:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:15-27)That last verse describes the “peace” which is both the purpose and power of each of the two Comforters. John also tells us about the time when the Savior bestowed the “peace” of that first Comforter upon the Apostles.21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost (John 20:21-22).There is a relationship between our being given the command to “receive the Holy Ghost,” being visited by the Holy Ghost, being filled with the Holy Ghost, being baptized with fire and the Holy Ghost, and the Holy Ghost as a Comforter. But I don’t know how to define each of those concepts in terms of each of the others.Sometimes it is as important to know what we don’t know as it is to know what we do know. The reason is that when we are aware of the limits of our understanding, knowing those limits opens wonderful questions. We may not have the answers, but even being able to express the questions has value. So here are some of the things I don’t know.As far as I can tell, being given the command to “receive the Holy Ghost,” and being “visited by the Holy Ghost” represent the same ideas. If that is so, it is probable that the other concepts (being filled by the Holy Ghost, being baptized with fire and the Holy Ghost, and the Holy Ghost as a Comforter) may represent a different set of ideas. Since I don’t know, I think I will just show you some key scriptures so you can decide what you think the relationships are.Some of those phrases I mentioned are given context by the Savior’s Beatitudes in 3 Nephi.1 … after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost….2 … Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.….6 And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.….9 And blessed are all the peacemakers, for they shall be called [new name] the children of God (3 Nephi 12:1-9). {5}The Doctrine and Covenants gives others a context by putting “baptism of fire and the Holy Ghost,” “the Comforter,” and “the peaceable things of the kingdom” all in a single sentence:6 And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom (D&C 39:5). {6}Peter said that when the Savior was baptized he was also anointed “with the Holy Ghost and with power.” His words are:37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:37-38).I have wondered if the Savior’s being anointed by his Father “with the Holy Ghost and with power” may be something like the Savior’s promise to the Nephites: “after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost (3 Nephi 12:1).”Some scriptures are especially helpful in understanding the meanings of those relationships. For example, Moroni’s last words are important, not only because they teach us how we can be cleansed and made holy by the Savior’s Atonement, but they also teach the relationship between ourselves, the Savior, and “the covenant of the Father.” However, in this passage he does not mention the Holy Ghost.32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).And finally there are the instructions given by God to Adam. They tie many of these principles into a very nice package. He establishes the relationships between baptism, the Spirit, justified, cleansed, sanctified, the Comforter, and “the peaceable things of immortal glory.”58 Therefore I give unto you a commandment, to teach these things freely unto your children, saying:59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;61 Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.62 And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time (Moses 6:58-62).Even though I don’t understand HOW it works, I do know THAT it works. Through the power of the Atonement we can be made clean by the workings Holy Ghost. The ultimate promise is found at the end of verse 59: “that ye might … enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory.”————————FOOTNOTES{1} Parley P. Pratt, Key to the Science of Theology (Liverpool, F. D. Richards, 1855), 98-99.{2} See Isaiah 61 under in the Scriptures section of this website.{3} Also in Isaiah 61:2 and the Beatitudes 3 Nephi 12:4, and Matthew 5:4. For a discussion of the meaning of “comfort” see Who Shall Ascend into the Hill of the Lord, first edition pages 467-71; paperback edition (that one found in this website), pages 340-42.{4} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 149-50.{5} You can find a discussion of these Beatitudes in Who Shall Ascend into the Hill of the Lord (check table of contents) and in the scripture section of this website (search by chapter and verse){6} Lecture 5 in the Lectures on Faith has some useful information about relationships.<><><><><><><><><><><><><><><><><><><><>Moroni 4 & 5 – The Covenants of the Sacrament -- LeGrand Baker Author : lbakerOur covenants are validated by the ordinances and the ordinances are validated by our keeping the covenants. The sacrament is a renewal and affirmation of both.Even though the words of the two sacrament blessings are similar, their intent is quite different. The blessing on the bread is a three part covenant. The blessing on the water is an affirmation that we are keeping those covenants.“Witness” can mean to make a covenant or to take an oath, and the context of the two prayers suggests the word is intended to mean different things in the different prayers. ?“That” is a powerful conjunction that creates a dependent sequence of ideas.————————The blessing on the bread reads:O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it; that they may eat in remembrance of the body of thy Son,And witness [to covenant] unto thee, O God, the Eternal Father,. ? ? [1] that they are willing to take upon them the name of thy Son,. ? ? [2]??and?[ that they are willing to] always remember him. ? ? [3] ?and?[ that they are willing to] keep his commandments which he has given them;that they may always have his Spirit to be with them. Amen————————The blessing on the water reads:O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them;. ? ? ? that they may witness [to take an oath] unto thee, O God, the Eternal Father,. ? ? ? ?that they DO always remember him,that they may have his Spirit to be with them. Amen.————————–In 3 Nephi 18 the resurrected Savior administers the sacrament to the Nephites, and in conjunction with that he also instituted a formal covenant with them. There are two correspond scriptures in the Book of Mormon that discuss this. One is Mosiah 5 where King Benjamin officiates as the people make a similar covenant. The other is Moroni 4 and 5 where the sacrament prayers are given verbatim. The covenants made by the people of King Benjamin and the ones in 3 Nephi are incorporated as an integral part of those prayers.The Lord’s instructions to the Nephites includes the terms and objectives of the covenant. He said:7 And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.8 And it came to pass that when he said these words, he commanded his disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it.9 And it came to pass that they did so, and did drink of it and were filled; and they gave unto the multitude, and they did drink, and they were filled.10 And when the disciples had done this, Jesus said unto them: Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you.11 And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you (3 Nephi 18:7-11).In Mosiah 5 the people spoke in unison and said:5 And we are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days, that we may not bring upon ourselves a never-ending torment, as has been spoken by the angel, that we may not drink out of the cup of the wrath of God.To which the king responded:6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant.7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God.11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts.12 I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you (Mosiah 5:5-12).As King Benjamin explains, to take upon oneself the name of Christ is to “become his sons and his daughters.” When we are adopted into a new family we take the family name as our own. But the terms of the adoption covenant mean more than that. An adopted child has the full rights of inheritance. So to take upon us the name of Christ is to lay claim to all the blessings implied by the family relationship.The blessing on the bread is a reiteration of that covenant. Like all covenants it has two parts: the promises of the first party and the promises of the second.For our part, we—“witness unto thee, O God, the Eternal Father, that they are willing [that is the operative word] to take upon them the name of thy Son, and [that they are willing to] always remember him, and [that they are willing to] keep his commandments which he hath given them,”For God’s part, his promise is“that they may always have his Spirit to be with them (Moroni 4:3).The blessing on the water is different from that. It is an assertion and an evidence that we are actually keeping the covenants we just made:that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness … that they do [“do” is the operative word here] always remember him,Through that assertion we lay claim to the fulfillment of the Father’s part of the covenant:“that they may have his Spirit to be with them” (Moroni 5:2).Notwithstanding the fact that we take the sacrament weekly, and that many, especially the children, do not understand what the words say, there is noting trivial suggested in its frequent repetition. When the words of the covenants in the blessing on the bread are understood to represent a renewing of all of the covenants we have made, including the temple covenants; and the words of the blessing on the water asserts that we are keeping all of those covenants, then we begin to understand power represented in those ordinances.It is little wonder the Savior warned:28 And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it;29 For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul….(3 Nephi 18:28-29).?<><><><><><><><><><><><><><><><><><>Ether 12:27 – weakness, strength, and humility & pistis, hesed, and charity – LeGrand Baker Author : lbakerPlease note: In this discussion of the veil ceremony of the ancient Israelite temple drama, the conclusions I express here are only my opinions . That will become increasingly obvious as I make straightforward assertions in this little essay, and then leave it to you and the footnotes to examine the evidence for those assertions.——————–In the scriptures, there are five different but equally important discussions of the ancient Israelite temple drama veil ceremony. They are:1. Psalm 21 which was sung by the congregation as the king approached the veil of Solomon’s temple. The words of the psalm begin by describing the ceremony, then conclude with Jehovah’s promise of invulnerability spoken from behind the veil. {1}2. The second is Nephi 9:41-42, where Jacob warns the children of Lehi of the consequence of not keeping their covenants.{2}3. Ether chapters 3 and 4 is one of the most explicit and beautiful examples in the scriptures. We discussed that a few weeks ago.4. Ether?12:27-41 (our subject today) is a splendid explanation of why it is necessary.5. Job is a detailed, but deeply encoded description.{3} ——————–Ether 12:27 27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.When taken by itself, verse 27 is one of the most frequently quoted passages in the Book of Mormon. This is because it is one of the most encouraging to us ordinary mortals who sometimes struggle with a sense of our inability to change or to cope.However, when taken as a part of its sub-textual contest, it is sublimely beautiful. The verse is part of a conversation between Moroni and the Savior. At the beginning of that conversation Moroni expresses his concern about his weakness in writing.26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;That verse is the key to understanding the rest of their conversation. The key words are “my grace is sufficient for the meek” If you believe as I do that words in the Book of Mormon have a consistent meaning, and that the meanings are the same as in the King James Bible, then pay careful attention to the Savior’s use of “grace” and “meek” to identify those who acknowledge their “weakness” and who “humble themselves before me.”First, we must ask, “What is grace, and who are the meek?” Both words describe those who make and keep covenants. Here is a very quick discussion of their meanings.GRACEThe Greek word is charis. It is an expression of kindness. {4} It is graciousness — “the divine influence on the heart.” {5} In the New Testament it is always the love that God gives to man.Its nearest Hebrew equivalent is hesed. {6}HESEDHesed is “unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship.” {7} It is “the closest of human bonds.” {8}Unlike “grace” in the New Testament, hesed in the Old Testament is a reciprocal love that God gives to man and that man gives to God, or that people give to each other. The word hesed is usually used to describe the relationships between God and men, or between man and man, but it is not limited to that. In the devotion of Ruth and Naomi the word hesed is not found, but Ruth’s covenant is one of the most endearing passages in the Old Testament (Ruth 1:16-18). In that same story hesed is translated as “kindness” when Boaz accepts Ruth to be his wife (Ruth 3:10).In the psalms hesed is often the covenant of love between God and the king. During the Feast of Tabernacles temple drama the king was the main actor, but whatever ordinances or covenants happens with the king symbolically also happens with each man in the congregation. For example, Psalm 25 is spoken by the king in this world, but the references are to his personal premortal covenants. Hesed is used four times in that short psalm. The first is translated as “lovingkindnesses.” The other three are translated as mercy. Psalm 25 is my favorite because it makes the covenants we made at the Council in Heaven an important part of the experiences we have in this life. We have discussed that at length in Who Shall Ascend into the Hill of the Lord. {9}PISTISIn verse 27, Moroni writes, “for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.” We will discus that verse below, but here it needs to be pointed out that the sense of eternal covenant in the words “grace” and hesed is also shared by the word “faith.” The Greek word translated faith is pistis. Its nearest modern English equivalent is contract or covenant. The New Testament and the Book of Mormon consistently use “faith” to represent covenants we made/make with God. {10}The Theological Dictionary of the New Testament ties a nice bow around the covenant meanings of “grace,” hesed, and pistis.Stress is often laid on the fact that this [pistis] is a higher endowment than wealth. … Concretely pistis means the ‘guarantee’ which creates the possibility of trust, that which may be relied on, or the assurance of reliability, ‘assurance’. … pistis is the ‘oath of fidelity,’ ‘the pledge of faithfulness,’ ‘security.’ This leads on the one side to the sense of ‘certainty,’ ‘trustworthiness,’ on the other to that of ‘means of proof,’ ‘proof.’ In particular pistis denotes the reliability of persons, ‘faithfulness.’ It belongs especially to friendship. {11}Primarily, then, pistis is an attitude of man to himself, not to others. As man’s faithfulness to himself, however, pistis makes possible the right relation to others, He who is “faithful to himself” can also be “faithful” to others; he alone is capable of genuine friendship. {12}The conclusion is that “grace,” hesed, and pistis are all about covenants that sustain and validate friendship. It gets better!PHILADELPHIANon-LDS scholars are at a great disadvantage when they try to define “the hesed of God.” Some insist it is an expression of God’s love, while others say that it is only about the legality of the covenants he made with Moses. {13} The scholars struggle with trying to make hesed mean the covenants God made with Israel, and the reciprocal covenants we make with each other. The reasons for these diverse opinions is that in their system of thought, God is mystical undefinable, and people have no premortal existence. Therefore, the scholars cannot understand that there were premortal friendship-covenants-relationships. However, for Book of Mormon prophets, God’s love is eternal and the covenants are an expression of his love. The most important covenant was between the Father and the Savior, and with us. The Savior’s Atonement is the token, validation, and fulfillment of that covenant (Moroni 10:32-33).When you and I read the definition of hesed as “unfailing love based on a prior covenant,” our minds find no conflict in finding two sources for the love and the covenants.The first is our premortal covenants and the second is the covenants we make in this world.The premortal covenants were reciprocal both between each other and between us and God. The friendships and sacred covenants we make in this world are probably affirmations of the ones we made before.The idea that charis in the New Testament is the same as hesed in the Old Testament works well when discussing the covenants God makes with us. However, it does not work so well with the covenants friends make with each other. An example of hesed as brotherly love that many scholars like to use is the love that initiated the covenants between David and Jonathan.{14}Hesed works fine as a description of such mutual friendships and covenants in the Old Testament, but the word philadelphia is probably a better New Testament Greek representation of brotherly love.The Greek word philadelphia means what the city’s moto says it means: brotherly love, or “fraternal affection.” {15}That opens up a slightly different but equally fruitful line of inquiry.Even though the hesed relationship described in the psalms is often between the king who speaks the words, and Jehovah to whom he addresses them, it must be remembered that in the ancient Israelite temple drama the king represented every man in the congregation. Therefore, the hesed relationship described there also evokes the terms of the covenant between Jehovah and each worthy man. That being so, it follows that this same hesed relationship also exists as an eternal bond between each of God’s children and Jehovah, perhaps between the people and their prophet/king, and most certainly among each other. Consideration of the this-worldly continuation of those premortal hesed relationships brings us to Peter’s assurance that “brotherly kindness” (philadelphia) is prerequisite to making one’s calling and election sure (2 Peter 1:1-11). {16}The first four verses of 2 Peter uses the word pistis (faith) to mean the entire ancient Christian temple service, concluding with: “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature.” (2 Peter 1:4)Then Peter lists in sequence eight things we must do in order to make our “calling and election sure.” (2 Peter 1:1-10)The first four are qualities which have to do with only our Selves:1 The first is faith – pistis, covenants we make and keep.2 Then virtue – the literal meaning is “manliness,” strong, brave, intelligent, with integrity.3 Then knowledge –I understand that in light of this statement: “Truth is knowledge of things as they are, and as they were, and as they are to come” (D&C 93:24)4 Then temperance – self control, not doing anything in excess.The second four are about our relationships with other people:5 Patience – we must be patient, not only with other people, but also with ourselves and God (as is expressed in Psalm 25).6 Godliness – The LDS Bible footnote says “reverence.” It means accepting others for the beauty that is in them. We cannot be hurtful to anything or anyone we revere.7 Brotherly kindness – The Greek word is philadelphia – one-on-one fraternal love.8 Charity – Love for everyone.8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:1-8).The sequence is necessary. One cannot have charity (love for everyone) if one does not first have philadelphia (one-on-one love between individuals). In this sequence Peter has taken our triumvirate of pistis, hesed, and charity, and shown us how those attitudes must first be focused on individuals before they can become universal.Mormon, in Moroni 7, gives us a similar sequence, only with a different emphasis . He said that in order to “become the sons of God” we must have faith (pistis), hope, and charity. Hope is “living the covenants as though they were already fulfilled.” {17} Mormon asks,41 And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise (Moroni 7:41).In Peter’s sequence fraternal love is the prerequisite to charity. In Mormon’s sequence the prerequisite is hope. It is an easy logical step to equate “fraternal love” and “living as though the covenants [with God and man] were already fulfilled.” We cannot hope for eternal life if philadelphia is not a part of the fundamental definition of who and what we are. Then both the hope and the philadelphia bring us to charity.The Prophet Joseph seems to have reached that same conclusion when he wrote: “Friendship is the grand fundamental principle of Mormonism.” {18}As we consider these principles it becomes obvious that none of the relationships discussed here are limited to, or even focused on this life’s fleeting experiences. Rather, we are glimpsing the true nature of our eternal covenants with God and with each other. The infinite quality of those friendships is evinced in the Doctrine and Covenants where the Lord explains:45 Verily, I say unto my servant Joseph Smith, Jun., or in other words, I will call you friends, for you are my friends, and ye shall have an inheritance with me— 46 I called you servants for the world’s sake, and ye are their servants for my sake (D&C 93:45-46).MEEKThose who are meek are clearly defined in Psalm 25and therefore in the Beatitudes as those who keep the covenants they made in the Council in Heaven (sode). We have discussed that at some length in Who Shall Ascend into the Hill of the Lord. {19}That brings us full circle back to the Savior’s assurance to Moroni that “my grace is sufficient for the meek.” Now that we have established the definitions of “grace” and “meek,” and their connotations of eternal covenants and eternal friendships, we can continue with an analysis of verse 27 as an explanation of the significance of the ancient Israelite temple drama veil ceremony.The reason we had to define grace and meek before we could analyze verse 27 is that the “men” at the beginning of verse 27 are the meek who accept that grace in the preceding sentence. Read as a single idea, the verses say:26-28 … my grace [love, hesed] is sufficient for the meek [who keep their eternal covenants], that they shall take no advantage of your weakness; And if men [the meek whom the Lord has just identified] come unto me [This may be a reference to either the temple veil or to the shechinah that separates us from God.] I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them [the covenant of invulnerability]. Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness.WEAKNESS“Weakness” is singular in each of the five times it is used here (“weak things” is different). This suggests that there is only one weakness that men will overcome in this context of the ancient temple drama. The Lord explains what he means by “weakness” to Moroni a little later in their conversation.37 And it came to pass that the Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.In this verse, to be made strong is to be in the presence of God. And to recognize one’s weakness is to see the contrast between being away from him and being where he is. The whole purpose of the Nephite temple drama was to teach them how to achieve that end.HUMBLEMoroni now teaches us, by the Savior’s example, what it means to be humble.38 And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood. 39 And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things;Now, if we are to understand “humble” in verse 27 we must define it in such a way that the definition also fits with the Savior’s “plain humility” in verse 39.In the conversation as Moroni described it, we can hardly imagine the Savior’s humility as being self-deprecating as he explains the ramifications of his Atonement. Rather, what Moroni has presented to us is a conversation between to unassuming friends — without masks, or facades, or pretenses — just themselves as they really are.Jacob described the masks some men wear before God when he taught the Nephites about how they must come to veil of the newly constructed Nephite temple. He said,42 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them (2 Nephi 9:41-42).Moroni concludes his account of his conversation with the Savior with this prayer:41 And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace [covenant friendship] of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever. Amen.It is apparent to me that each of the code words discussed here can be fully understood only in light of all the others. So all of the concepts in these words must be part of the definition of the whole. In other words, each of these words is a different facet of our relationship to Heavenly Father with whom we made the covenant, and to the Savior whose Atonement is the terms, the hope, and the fulfillment of that eternal covenant.{20}The central force that holds all of these ideas together is the singular intimacy of true friendship sustained by the triumvirate of pistis, hesed, and charity – unbounded mutual love validated by covenant.26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness; 27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. 28 Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me —the fountain of all righteousness. ————————FOOTNOTES{1} For a discussion of Psalm 21 see Who Shall Ascend into the Hill of the Lord, chapters, “The King at the Veil of Solomon’s Temple,” and “The Veil Ceremony in Psalm 21″ First edition, pages, 527-557; paperback edition (the one that is available on this website) pages 390-400.{2} For two short essays, use the search engine in this website. Search “2 Nephi 9:41.”{3} For a brief discussion of job, see Who Shall Ascend into the Hill of the Lord, chapter, “The Symbolism of the Book of Job.” First edition, pages, 155-57; paperback edition, pages 116-118.{4} “Tthe state of kindness or favor toward someone.” Strong # 5485. Kohlenberger, John R. III and James A. Swanson. The Strongest Strong’s, Exhaustive Concordance of the Bible. Grand Rapids: Zondervan, 2001.{5} Strong # 5485. James Strong, ed. The Exhaustive Concordance of the Bible. (New York, Eaton & Mains, [first edition], 1890.{6} “Indeed, if this fuller meaning [of grace] is to be represented at all by a Hebrew word, it is the word … (hesed)…. This word is, however, usually translated in the LXX by the Greek word … (‘mercy’).” Article on “grace” in The Interpreter’s Dictionary of the Bible (Nashville, Abingdon Press, 1991), 2: 464.{7} John R. Kohlenberger III and James A. Swanson, The Strongest Strong’s, Exhaustive Concordance of the Bible (Grand Rapids: Zondervan, 2001), Hebrew dictionary # 2617.Katherine Doob Sakenfeld of Princeton University Seminary wrote a dissertation on “hesed” in which she argued that it meant “to do what is expected of one.” With regard to the covenant, God does what is expected (keep his covenant promises); man should also maintain “hesed” (keep his covenant promises). Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana; Scholars Press for the Harvard Semitic Museum, 1978).{8} “We may venture the conjecture that even in cases where the context does not suggest such mutuality it is nevertheless implicit, because we are dealing with the closest of human bonds.”G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48).{9} For a discussion of Psalm 25 see Who Shall Ascend into the Hill of the Lord, chapters, “Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25.” First edition, pages, 525-43; paperback edition, pages 378-90. However, for a discussion of the psalm, the paperback edition is better and it is available on this website.{10} See “Ether 12:4-30 & Hebrews 11:1-27 – ‘faith’ as covenant – LeGrand Baker” in this website.{11} Friedrich, Theological Dictionary of the New Testament, 6: 177. In the text pistis is written in Greek letters. In these quote pistis is written in italics. In the last sentence emphasis is added.{12} Friedrich, Theological Dictionary of the New Testament, 6:182.{13}In addition to Strong, I am using the following sources in my discussion of the meaning of Hesed:Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana: Scholars Press for the Harvard Semitic Museum, 1978).R. Laird Harris, ed., Theological Wordbook of the Old Testament (Chicago, Moody Press, 1980), 1: 305-7.G. Johannes Botterweck and Helmer Ringgren, eds., Translated by David E. Green, Theological Dictionary of the Old Testament (1986 Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1986), 5:44-64.{14} 1 Samuel 20:8, 14, 15; 2 Samuel 1:26; 2 Samuel 9:1, 3, 7.{15} (Strong: Greek 5360 [first edition, 1894] reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren.” [Emphasis is in original).{16} In this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation.{17} For a discussion of hope in the context of “faith, hope, and charity” see Who Shall Ascend into the Hill of the Lord, the following chapters, “Moroni 7: Faith, Hope, and Charity”; and “Meaning of ‘Faith’ — Pistis”; and “A Meaning of ‘Hope’”; “A Meaning of ‘Charity’.” First edition, pages, 1005 1043 ; paperback edition, pages 696-722.{18} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.{19} For a discussion of the context of “meek” in Psalm 25 see Who Shall Ascend into the Hill of the Lord, chapters, “Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25.” First edition, pages, 525-43; paperback edition, pages 378-90. However, for a discussion of the psalm, the paperback edition is better and it is available on this website.{20} Moroni 10:32-33 teaches us the relationship between the Father’s covenant and the power of the Savior’s Atonement.32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. 33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.?<><><><><><><><><><><><><><><><><>Ether 12:22-26 – the power of words – LeGrand Baker Author : lbaker22 And it is by faith [pistis = covenants] that my fathers have obtained the promise that these things should come unto their brethren through the Gentiles; therefore the Lord hath commanded me, yea, even Jesus Christ (Ether 12:22).What follows is a remarkable, and very enlightening conversation between the Savior and Moroni.23 And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;The problem Moroni expresses was confronted by all of the prophets before him. When two or three people speak of sacred things, they don’t have to “spell out” what they mean to each other. Sometimes half sentences and incomplete explanations work nicely. When one speaks of those things to a larger audience, a few carefully selected code words will suffice for the speaker and some, perhaps many in the audience to communicate. (The Brethren’s Conference talks are a good example.) However, when one writes, no matter how carefully he chooses his words, he must depend entirely on his readers to make the right connections.I suppose it is for that reason that the Book of Mormon is written in two separate languages — and they are both English. There is a surface text that anyone who is literate can read. It is wonderful, as I and millions of other people can attest. The second language is in code, and the ancient temple is the code. If one knows the Nephite temple, one knows the code, otherwise the encoded text is simply not there. An example is between the dashes in 2 Nephi 1:10.10 But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them (2 Nephi 1:10).Moroni gives another reason why it is difficult for him to write the ideas he wishes to convey.24 And thou hast made us that we could write but little, because of the awkwardness of our hands.Part of the difficulty was their method of writing sacred texts on metal plates. Joseph’s description of the plates tells us a great deal about that. He wrote:These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long and not quite so thick as common tin. They were filled with engravings in Egyptian characters and bound together in a volume, as the leaves of a book with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving.{1}From the text itself we learn that the writing on the brass plates was also engraved, just as were Nephite records throughout their history. {2}It is apparent that the writing on the plates was not simply scratched onto their surfaces, and that the fine art of engraving on the very thin gold plates had been passed down from generation to generation. That makes it very easy to understand why Moroni would bemoan “the awkwardness of our hands.”24 And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.I suppose that there were two reasons the brother of Jared wrote with such power. One was that he wrote in the language that Adam, Enoch, and Noah spoke before human languages was confounded. Second, and this is only a subset of the first, he did not need to use any code words, but spelled it all out with exactness that could not be misunderstood. On one hand, such exactness would be mocked by anyone whose experiences had not already validated the meanings. On the other, such straightforwardness would condemn anyone who refused to understand.Moroni did not have the luxury to do that because the surface text of the Book of Mormon is a magnificent missionary tool, and, therefore, must teach without giving offence.25 Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.The “placing of our words” can be a problem in any language. Let me give you a simple example. When I was a young man people said I was “good looking.” Now I am an old man people say I am “looking good.” Same words, opposite meanings !It is apparent to me as I read the Book of Mormon, that prophets wrote with great precision and that the translation — accomplished “by the gift and power of God” — was equally precise. That leaves the burden of understanding entirely on intent of the reader.26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;When the Savior spoke the Beatitudes, he quoted or paraphrased parts of Isaiah and the Psalms. One reads, “Blessed are all the meek for they shall inherit the earth.” The Savior is quoting Psalm 37, “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace (Psalms 37:11). There it implied, and in D&C 88:17-18 clearly says, the meek will inherit the celestial earth. In Psalm 25 it says that the meek are those who keep the covenants they made at the Council in Heaven (“secret” = sode), and that their children will inherit the earth (eternal family).The Lord assures Moroni that “my grace [probably hesed] is sufficient for the meek, that they shall take no advantage of your weakness.” {3}In the next sentence, the Savior moves the subject from Moroni’s perceived weakness to the real weakness of those who are meek. The surface text on that sentence is one of the most quoted in the Book of Mormon. The subtext is one of the most sublime.——————-FOOTNOTES{1} Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, ed. B.H. Roberts (Salt Lake City: Deseret News, 1946): 4:537.{2} A few examples that give us that information are 1 Nephi 3:3, 1 Nephi 9:3-4, 2 Nephi 5:32, 3 Nephi 5:10, and the testimonies of both the three and the eight witnesses.{3} Search “Psalm 25” in this website to find the meaning of sode and hesed as they are used there.<><><><><><><><><><><><><><><><><><><><>Ether 12:4-30 & Hebrews 11:1-27 – ‘faith’ as covenant – LeGrand Baker Author : lbakerMormon and Moroni organized the Book of Mormon after the pattern of the ancient Israelite temple drama. {1} The book ends with a dramatic crescendo whose theme of faith, hope, and charity is repeated three times, in Ether 12, Moroni 7, and Moroni 10.Once again, an understanding of those scripture hangs on the meaning of “faith.” So once again, let me quickly say that in the New Testament “faith” is translated from the Greek word pistis {2} and that in the Book of Mormon, “faith” has the same meaning as it has in the New Testament.In New Testament times, pistis was then a commercial or diplomatic term whose nearest modern English equivalent is contract or covenant. Using this definition, faith in the Savior is a covenantal relationship where the covenant is between Heavenly Father and us, his children, and the Savior is the personification of the terms, the validation, the hope, and the fulfillment of that covenant (Moroni 10:32-33).About 75 or 100 A.D., as the apostasy came to dominate Christian thinking, the church lost the terms of the covenant, so “faith” came to mean something like: believing without evidence; or wishing really hard; or believing without that belief impacting one’s actions. {3}Paul defined pistis with succinct precision when he wrote:1. Now pistis is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1).There are five parts of Paul’s definition of pistis. Three are stated. Two are implied because they are obviously so necessary that they are simply a given.1. This is a given: To be a covenant or contract it must define the agreement and the way it will be accomplished.2. “Substance” – There must be a mutually understood about what is the object of the covenant (I get you money, you give me the car).3. “Evidence” – The act (a handshake, signature, etc) that validates the agreement and guarantees the fulfillment of the covenant.4. “Hope” – Believing and acting as though the terms of the covenant were already fulfilled (the bank really owns the car but I treat it as though it were already mine).5. Finally, another given in Paul’s definition – the fulfillment of the terms of the covenant.Throughout chapter 11, each time we see the word “faith” Paul has used the word pistis, meaning covenant. Paul assures us that:6 But without [the covenants] pistis it is impossible to please [God]: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him [that God keeps his part of the covenants] (Hebrews 11:6).Paul cites about 20 examples where God and man work together through covenants. His first example is the creation, in which Jehovah and the members of the Council in Heaven participated together.3 Through [covenants] pistis we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear (Hebrews 11:3).Some of his other examples are:11 Through [covenants] pistis also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised (Hebrews 11:11).17 By [covenants] pistis Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son (Hebrews 11:17).22 By [covenants] pistis Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones (Hebrews 11:22).27 By [covenants] pistis he [Moses] forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible (Hebrews 11:27).The point is, God is not a vending machine that all we have to do is wish hard for an outcome, and cause God to respond to that nickle. Rather, in reality, all things are done by covenant, otherwise God would be capricious and our relationship with him would be entirely unpredictable.In Ether 12, Moroni teaches us about our covenants the same way Paul did. He writes:4 Wherefore, whoso believeth in God might with surety hope [living in anticipation of the fulfillment of the covenant] for a better world, yea, even a place at the right hand of God, which hope cometh of faith [our covenants], maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God.We cannot know what Nephite word Moroni used that is translated as “faith,” but it is apparent that the word had the same meaning as pistis because he taught us by using the same principle that Paul used by giving us examples of how God and man work together through covenants. Moroni defines “faith” almost the same way that Paul does, beginning with the premise that the covenant is a means of obtaining an objective that is not yet accomplished.6 And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith [pistis] is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith [pistis].In one of his examples, Moroni uses “faith” two different way, and both are important.30 For the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith [had fulfilled the terms of the covenant] it would not have moved; wherefore thou workest after men have faith [have received the covenant].If there had not been a covenant already in place in which the Lord had promised the brother of Jared he would move the mountain, no matter how hard the brother of Jared had wished it, and no matter what words he had used, the mountain would not have moved. Conversely, had the brother of Jared not fulfilled his part of the covenant, and acted in righteousness [zedek] according to the terms of the covenant, the mountain would not have moved.(In the following, I have replaced “faith” with “[covenant]” to help you think about the concept rather than the meaning of the word.)7 For it was by [covenant] that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had [covenant] in him; wherefore, it must needs be that some had [covenant] in him, for he showed himself not unto the world.8 But because of the [covenant] of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen.9 Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have [the covenant].10 Behold it was by [covenant] that they of old were called after the holy order of God.11 Wherefore, by [covenant] was the law of Moses given. But in the gift of his Son hath God prepared a more excellent way; and it is by [covenant] that it hath been fulfilled.12 For if there be no [covenant] among the children of men God can do no miracle among them; wherefore, he showed not himself until after their [covenant].13 Behold, it was the [covenant] of Alma and Amulek that caused the prison to tumble to the earth.14 Behold, it was the [covenant] of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost.15 Behold, it was the [covenant] of Ammon and his brethren which wrought so great a miracle among the Lamanites.16 Yea, and even all they who wrought miracles wrought them by [covenant], even those who were before Christ and also those who were after.17 And it was by [a covenant] that the three disciples obtained a promise that they should not taste of death; and they obtained not the promise until after their [covenant].18 And neither at any time hath any wrought miracles until after their [covenant]; wherefore they first believed in the Son of God.19 And there were many whose [hope in the covenant] was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of [covenant], and they were glad.20 And behold, we have seen in this record that one of these was the brother of Jared; for so great was his [belief in the covenant] in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by [covenant].21 And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by [covenant], the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil.22 And it is by [covenant] that my fathers have obtained the promise that these things should come unto their brethren through the Gentiles; therefore the Lord hath commanded me, yea, even Jesus Christ.If I have read these scriptures correctly, it is a certainty that in our relationship with God there is nothing coincidental or haphazard, but everything is based on first making, then keeping our covenants.————————FOOTNOTES{1}For a review of that organization see Who Shall Ascend into the Hill of the Lord, the chapter called “Mormon’s Outline of the Book of Mormon (first edition, 655-70, paperback edition 472- 75). The paperback edition is available on this website under “published books.”{2} I have discussed the meaning of faith many times. The most complete is in the chapters on faith hope and charity in Who Shall Ascend into the Hill of the Lord (first edition, 1005 – 1043, paperback edition 696- 722).The Theological Dictionary of the New Testament devotes almost 50 pages to the original definition and the historical evolution of the meaning of pistis. Part of that definition reads:Stress Is often laid on the fact that this pistis is a higher endowment than wealth….Concretely pistis means the “guarantee” which creates the possibility of trust, that which may be relied on, or the assurance of reliability… pistis is the “oath of fidelity,” “the pledge of faithfulness,” “security.” This leads on the one side to the sense of “certainty:’ “trustworthiness,”On the other to that of “means of proof,” “proof,” In particular pistis denotes the reliability of persons. “faithfulness.” It belongs especially to friendship. (Theological Dictionary of the New Testament, Edited by Gerhard Friedrich, translated and edited by Geoffrey W. Bromiley (Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan), 6: 177.){3} The highly respected Bible scholar, David Noel Freedman, explained faith this way:Faith is a peculiarly Christian concept. While other religious traditions have aspects of what the churches have come to name “faith,” none has the specific quality of intellectual assent that distinguishes faith from fidelity. The problem of faith and the central discussion of it arises in the context of the medieval attempts to codify and integrate the Christian experience into the emerging philosophical language of the scholastics. (Article on “Faith” by David Noel Freedman, Anchor Bible Dictionary, [Doubleday, New York, 1992], vol. 2 p. 744-745.)<><><><><><><><><><><><><><><><><><>Ether 3:6, 13-16 – ‘the body of my spirit’ – LeGrand Baker Author : lbakerEther 3:6, 13-166 And it came to pass that when the brother of Jared had said these words, behold, the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear. …13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image.16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh (Ether 3:6, 13-16).The story of the brother of Jared is wonderful, not only because it answers some very important questions, but also because it asks questions that are equally important. Sometimes questions are more stimulating than answers. That is because answers often invite us to stop wondering, but questions encourage us to think, and thus to expand the wonderment.The very important answer we get from this account is that the Savior’s spirit body looked just like his physical body, and by extension, like his resurrected body also. That information is vital to us because it is the underlying premise upon which we build our entire concept of the premortal spirit world. The creation accounts say that we were created in the image of God, {1} but none are as explicit as what Jehovah said to the brother of Jared:16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh.With the clarity of that answer about what spirit bodies look like, comes other questions about one’s ultimate origin — about the origin of our individuality — our intelligence that gave the spirit body its personality, and its power to think and to make meaningful choices.The most authoritative statement about the relationship of our intelligence with our premortal and mortal bodies was written by Elder B. H. Roberts in 1907. I used the word “authoritative” because when it was first published in the Improvement Era it included this editorial note:Elder Roberts submitted the following paper to the First Presidency and a number of the Twelve Apostles, none of whom found anything objectionable in it, or contrary to the revealed word of God, and therefore favor its publication.—EDITORS. (Improvement Era, April, 1907)The next year, Elder Roberts wrote the second in a series of priesthood lesson manuals for the Seventies quorums to use during their weekly meetings.{2} The first lesson of that manual was adapted from the Improvement Era article and included the same editorial note that said this was approved by “the First Presidency and a number of the Twelve Apostles.”I am quoting it here because I believe the information it contains is necessary for one to understand the nature on one’s own eternal Self.The Nature of Intelligencies: There is in that complex thing we call man, an intelligent entity, uncreated, self existent, indestructible, He—for that entity is a person; because, as we shall see, he is possessed of powers that go with personality only, hence that entity is “he,” not “it,”—he is eternal as God is; co-existent, in fact, with God; of the same kind of substance or essence with deity, though confessedly inferior in degree of intelligence and power to God. One must needs think that the name of this eternal entity—what God calls him—conveys to the mind some idea of his nature. He is called an “intelligence;” and this I believe is descriptive of him. That is, intelligence is the entity’s chief characteristic. If this be a true deduction, then the entity must be self-conscious, and “others—conscious,” that is, he must have the power to distinguish himself from other things—the “me” from the “not me.” He must have the power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than this or that. Also there goes with this idea of intelligence a power of choosing one thing instead of another, one state rather than another. These powers are inseparably connected with any idea that may be formed of an intelligence. One cannot conceive of intelligence existing without these qualities any more than he can conceive of an object existing in space without dimensions. The phrase “the light of truth” [Doc. & Cov., Sec. xciii.] is given in one of the revelations as the equivalent for an “intelligence” here discussed; by which is meant to be understood, as I think, that intelligent entities perceive the truth, are conscious of the truth, they know that which is, hence “the light of truth,” “intelligence.” Let it be observed that I say nothing as to the mode of the existence of these intelligences, beyond the fact of their eternity. But of their form, or the manner of their subsistence nothing, so far as I know, has been revealed, and hence we are without means of knowing anything about the modes of their existence beyond the fact of it, and the essential qualities they possess, which already have been pointed out.The intelligent entity inhabiting a spirit-body make up the spiritual personage. It is this spirit life we have so often thought about, and sang about. In this state of existence occurred the spirit’s “primeval childhood;” here spirits were “nurtured” near the side of the heavenly Father, in his “high and glorious place;” thence spirits were sent to earth to unite spirit-elements with earth-elements—in some way essential to a fulness of glory and happiness (Doc. & Cov. Sec. xciii: 32-35)—and to learn the lessons earth-life had to teach. The half awakened recollections of the human mind may be chiefly engaged with scenes, incidents and impressions of that spirit life; but that does not argue the non-existence of the uncreated intelligences who preceded the begotten spiritual personage as so plainly set forth in the revelations of God.The difference, then, between “spirits” and “intelligencies,” as here used, is this: Spirits are uncreated intelligencies inhabiting spiritual bodies; while “intelligencies,” pure and simple, are intelligent entities, but unembodied in either spirit bodies or bodies of flesh and bone. They are uncreated, self-existent entities, possessed of “self-consciousness,” and “other-consciousness”— they are conscious of the “me” and the “not me”; they possess powers of discrimination, (without which the term “intelligence” would be a solecism) they discern between the evil and the good; between the “good” and “the better.” They possess “will” or “freedom,”— within certain limits at least— the power to determine upon a given course of conduct, as against any other course of conduct. This intelligence “can think his own thoughts, act wisely or foolishly, do right or wrong.” To accredit an “intelligence” with fewer or less important powers than these, would be to discredit him as an “intelligence” altogether. {3}Later, Elder Roberts clarified further the characteristics of those intelligences that are called “noble and great” in Abraham 3:22. He wrote:Do these higher intelligences of the stellar universe and planetary systems have so developed in themselves the quality of love that makes it possible to think of them as being willing to sacrifice themselves—to empty themselves in sacrifice to bring to pass the welfare of others whom they may esteem to be the undeveloped intelligences of the universe? And may they not be capable of giving the last full measure of sacrifice to bring to pass the higher development of the “lowly” when no other means of uplift can be serviceable? Is the great truth operative among these untold millions of intelligences that greater love hath no intelligence for another than this, that he would give his life in the service of kindred intelligences when no other means of helpfulness is possible? {4}—————————–FOOTNOTES{1} Even the creation accounts vary in how they say it: Genesis 1:27; Genesis 1:27; Hebrews 1:1-3; Alma 22:12; Ether 3:15; D&C 20:18; Moses 2:27; Moses 6:8-9; Abraham 4:27.{2} In those days each stake had a quorum of Seventies, and the Seventies in each ward met together as a group to have a lesson, just as each stake now has a quorum of High Priests who meet in their individual ward groups.It is another testimony to me, that Joseph was a true prophet, that the organization he described in D&C 107 was for the Church in our time when the quorums of Seventy actually have the responsibilities the Prophet said they should have. Before the church was big enough to need Seventies who were General Authorities, it had local Seventies quorums in each stake. These Seventy had the responsibility to help with missionary work. For example, my father was ordained a Seventy when he left to go on his mission in 1930, and I was ordained a Seventy while I was in grad school when I was called to be a stake missionary. It took more than a hundred years after the Church was first organized before its worldwide population grew so large that it needed General Authorities who were permanently stationed in many places. When the Church grew large enough to have that need, all the local stake Seventies were ordained High Priests, and the General Authority Seventies were organized to become what the Prophet had envisioned they should be way back in 1835.{3} B. H. Roberts, Seventy’s Course in Theology, Second Year [Salt Lake City: Deseret News, 1907-1912], part 1, lesson 1, p, 8-11.These manuals were originally printed in five different volumes, but have since been reprinted . This reference is to a reprint.{4} B. H. Roberts,?The Truth, The Way, The Life,?ed. John W. Welch (Provo, Utah: BYU Studies, 1994), 98.<><><><><><><><><><><><><><><><><>Ether 3:17-28 – The prophetic vision of Forever – LeGrand Baker Author : lbaker25 And when the Lord had said these words, he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth (Ether 3:25).Moroni is very careful to tell us just enough about the vision, but not too much. He writes:7 And now, as I, Moroni, said I could not make a full account of these things which are written, therefore it sufficeth me to say that Jesus showed himself unto this man in the spirit, even after the manner and in the likeness of the same body even as he showed himself unto the Nephites.18 And he ministered unto him even as he ministered unto the Nephites; and all this, that this man might know that he was God, because of the many great works which the Lord had showed unto him (Ether 3:17-18).In Ether chapter 4, Moroni gives us a short history of what happened to the written account of that vision. He reports:The Lord commended the brother of Jared to write the things which he had seen, but he was to show it to no one “until after Christ should show himself unto his people (v.1).”When the Savior came to the Nephites, “he commanded that they [the writings] should be made manifest.” After that, during the peaceful time of 4 Nephi, they were apparently part of the Nephite scriptural canon (v.2).When the Nephites apostatized again, Moroni was “commanded that I should hide them [the original plates on which they were written] up again in the earth (v.3).”Moroni was also commanded to make a copy of them on the gold plates which would eventually come into the hands of the Prophet Joseph (v.4).Having explained that, Moroni writes a personal letter to the Prophet Joseph (who will read it about 1,400 years later) explaining that he has sealed that part of the plates, along with the “interpreters” so that they can eventually be translated when people are worthy to read a full account of the vision.6 For the Lord said unto me: They shall not go forth unto the Gentiles until the day that they shall repent of their iniquity, and become clean before the Lord (Ether 4:6).1 And now I, Moroni, have written the words which were commanded me, according to my memory; and I have told you the things which I have sealed up; therefore touch them not in order that ye may translate; for that thing is forbidden you, except by and by it shall be wisdom in God (Ether 5:1.)The rest of chapter 4 is the promise, spoken by the Savior, that when the saints are truly a Zion people, they will have that record again.Moroni also tells us that the Lord had shown this same, or a similar vision to many prophets. He wrote:19 And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.20 And behold, we have seen in this record that one of these was the brother of Jared; for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by faith (Ether 12:19-20).“Which word he had obtained by faith.” Faith, here, clearly has the same meaning as faith in the New Testament. There, it is translated from the Greek word pistis. The nearest English equivalents are either contract or covenant. We learn about that covenant in a previous chapter where Moroni tells us:26 For he [Jehovah] had said unto him [brother of Jared] in times before, that if he would believe in him that he could show unto him all things—it should be shown unto him; therefore the Lord could not withhold anything from him, for he knew that the Lord could show him all things (Ether 3:26).Even though “many … whose faith was so exceedingly strong [they] could not be kept from within the veil,” there is relatively little in our scriptures about what they saw. In fact, the only full account we have is the highly encoded Revelation of John the Beloved.Six hundred years before John’s time, Nephi wrote that would be John’s assignment:27 And I, Nephi, heard and bear record, that the name of the apostle of the Lamb was John, according to the word of the angel (1 Nephi 14:27).And 400 years after John wrote, the Savior confirmed John’s assignment to Moroni, and promised that the time would come when we would actually be able to understand John’s code.16 And then shall my revelations which I have caused to be written by my servant John be unfolded in the eyes of all the people. Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed (Ether 4:16).Of the “many” who have seen this or a similar vision, we know of several. They are: Adam, Enoch, the brother of Jared, Abraham, Isaiah, Lehi, Nephi, John the Baptist, John the Beloved, Mormon, Moroni, and the Prophet Joseph SmithAll of these men have had the same thing in common. Each one had a far-reaching responsibility. In order to fulfill that assignment, each had to understand his place in the grand scheme of things. Therefore, each had to be shown who they were and what they had covenanted to do. The following is an example of some of their reports about what they saw and understood:———————-ADAMAdam prophesied about “all the families of the earth,”9 And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will.10 And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God (Moses 5:9-10).—————ENOCHEnoch’s vision is reported in Moses chapters 6 and 7 and in the apocryphal Book of Enoch and the Book of the Secrets of Enoch.67 And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption, and received a fulness of joy (Moses 7:67).1 And the Lord summoned me, and said to me: Enoch, sit down on my left with Gabriel.2 And I bowed down to the Lord, and the Lord spoke to me: Enoch, beloved, all that you see, all things that are standing finished I tell to you even before the very beginning, all that I created from non-being, and visible things from invisible. {1}—————ABRAHAMAbraham, like Enoch, saw not only the fulness of human history, but also his own place in the universe (Abraham ch. 3-5)11 Thus I, Abraham, talked with the Lord, face to face, as one man talketh with another; and he told me of the works which his hands had made;12 And he said unto me: My son, my son (and his hand was stretched out), behold I will show you all these. And he put his hand upon mine eyes, and I saw those things which his hands had made, which were many; and they multiplied before mine eyes, and I could not see the end thereof (Abraham 3:11-12).22 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;23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born (Abraham 3:22-23).1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).—————ISAIAHIsaiah chapter 6 is the most complete example of a sode experience in the Old Testament. {2} He tells us he returned to the Council in Heaven and re-committed to fulfill the covenants he had made before the world was.8 Also I heard the voice of the Lord, saying: Whom shall I send, and who will go for us? Then I said: Here am I; send me.9 And he said: Go and tell this people—Hear ye indeed, but they understood not; and see ye indeed, but they perceived not.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes—lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and be healed.11 Then said I: Lord, how long? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate;12 And the Lord have removed men far away, for there shall be a great forsaking in the midst of the land (2 Nephi 16:8-12. The Book of Mormon version is better than the one in the Old Testament).Much of what Isaiah saw about his contemporary world is in the first 35 chapters of the Book of Isaiah. Chapters 36-39 are about king Hezekiah. Some of that appears to be taken from the king’s own writings.Chapters 40 through 66 are Isaiah’s poetic review of the ancient Israelite temple drama. This is apparent because he begins in the Council in Heaven, quotes many of the psalms, and concludes with the Savior’s millennial reign, just as the drama did. Or else, those chapters are a poetic rendition of the vision he saw of all of human history. I suppose it doesn’t matter which it is because they are both essentially the same story. (This is true except for Isaiah 44:28 through chapter 48. That part has all the fingerprints of an ancient forgery.{3}—————LEHILehi’s sode experience is the most simple and also the most complete. In it, Lehi returns to the Council, sees its members (angels) who are singing; sees God who is presiding, sitting on his throne; receives an assignment from Jehovah, and reads a book in which he learns of the destruction and apparently the ultimate redemption of Jerusalem (1 Nephi 1:8-15).Later, the information he learned there was augmented by his vision of the tree of life.—————NEPHIWhen Nephi asked to see what his father saw, he was shown everything John the Beloved would later see and record (1 Nephi 14:27). That tells us that both Lehi and Nephi saw the entire vision.—————JOHN THE BAPTISTJohn the Baptist’s testimony is found in the Gospel of John, but more fully in Doctrine and Covenants 93:1-18.6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was….10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him.11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us….16 And I, John, bear record that he received a fulness of the glory of the Father;17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him.18 And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John.—————JOHN THE BELOVED’S BOOK OF REVELATIONSeveral years ago, after I returned to BYU, I audited a New Testament class from my friend Professor C. Wilfred Griggs. The following outline of John’s Revelation is from my notes in that class:Chapter 1 – Introduction – when, where, how the revelation was received {4}Chapters 2-3 – Cover lettersChapters 4-22 – The revelationChapters 4-11 – The theodicy – God’s justification – we will do it my way. This continues until the second comingChapters 12 -15 – Now we go back to the Council in Heaven and fight premortal war. It tells how evil came to be in heaven and how it was kicked down to earthChapters 16-20 – Continuation of war on earth (following chapter 11) and the defeat of evilChapters 21-22 – The new heaven and new earth—————MORMON and MORONISince Moroni is so thoroughly conversant with the Brother of Jared’s vision, and since both he and his father Mormon wrote the Book of Mormon to us, for our benefit in our time, because they had seen us and knew our needs, it seems reasonable to believe that both of those great prophets had seen the same, or a similar vision as the brother of Jared.—————JOSEPH SMITHThe Prophet Joseph’s testimony is found in what appears to be a poetic version of Doctrine and Covenants 76. However, Section 76 describes a single vision that he shared with Sidney Rigdon and always says “we saw.” The poem is different. It always says “I saw.” Besides being written in first person singular, it is also more explicit and contains insights that are not in Section 76. (I have wondered if it also includes some account of what he saw in his First Vision.)A VISIONBYTHE PROPHET JOSEPH SMITHI will go, I will go, to the home of the Saints,. Where the virtue’s the value, and life the reward;But before I return to my former estate,. I must fulfil the mission I had from the Lord.Wherefore, hear 0 ye heavens, and give ear 0 ye earth,. And rejoice, ye inhabitants, truly again;For the Lord he is God, and his life never ends,. Aud besides him there ne’er was a Saviour of men.His ways are a wonder, his wisdom is great;. The extent of his doings there’s none can unveil;His purposes fail not; from age unto age. He still is the same, and his years never fail.His throne is the heavens — his life-time is all. Of eternity now, and eternity then;His union is power, and none stays his hand,. The Alpha, Omega, for ever. Amen.For thus saith the Lord, in the spirit of truth,. I am merciful, gracious, and good unto thoseThat fear me, and live for the life that’s to come:. My delight is to honour the Saints with repose,That serve me in righteousness true to the end;. Eternal’s their glory and great their reward.I’ll surely reveal all my myst’ries to them —. The great hidden myst’ries in my kingdom stor’d;From the council in Kolob, to time on the earth,. And for ages to come unto them I will showMy pleasure and will, what the kingdom will do. Eternity’s wonders they truly shall know. …..And now after all of the proofs made of him,. By witnesses truly, by whom he was known,This is mine, last of all, that he lives; yea, he lives!. And sits at the right hand of God on his throne.And I heard a great voice bearing record from heav’n,. He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,. Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,. Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sons. By the very same truths and the very same powers. {5}—————FOOTNOTES{1} Book of the Secrets of Enoch, in The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Translated and edited by R. H. Charles. V.2: 431-69, [Oxford: Clarendon, 1976], ch. 24:1-2.){2}An interesting discussion of Isaiah’s sode experience is Christopher R. Seitz, “The Divine Council: Temporal Transition and New Prophecy in the Book of Isaiah, Journal of Biblical Literature, vol. 109, no. 2 (1990), p. 229-247.{3} This forgery is apparent for two reasons: (1) It purports to break Gods “everlasting covenant” with the House of David and give the kingship of Judah to Cyrus, a non Israelite. (2) Isaiah 48 in the Old Testament and 1 Nephi 20, are significantly different. The former is about Cyrus, but the latter (which is the brass plates’ version) is about Joseph Smith’s part in the premortal councils. For an historical background on the forgery in this website, search “1 Nephi 20.” When you do that, you will also find the commentary of verses 12-17 and 18-21:1, but this search engine puts some out of order so you will have to scroll down a bit to find the commentary on verses 1-11.{4} There are three colophons at the beginning of Revelation.The first two are what Wilfred called the Introduction.(1) John says he is on the Isle of Patmos, where he is instructed two write.(2) The second he sees the Lord and is instructed to write his vision.(3) The third colophon is a sure evidence that we are reading someone who really is who he claims to be, and is almost as deeply encoded as his account of the revelation. It is written as seven letters to seven churches. The colophon is in the encoded message. If one reads just the first half of each of the letters, one can follow the outline of the ancient Israelite temple drama. If one reads only the second half of each of the letters, one finds an explanation of the drama’s symbolism.{5} It was published in the Times and Seasons, February 1, 1843, and republished in the Millennial Star, August, 1843. You can find the full poem on this website under “Favorite Quotes,” then go to “Smith, Joseph – D&C 76, poetic version.”<><><><><><><><><><><><><><><><><><><><>>Ether 3:6-16 – The Conversation between the Lord and the brother of Jared – LeGrand Baker Author : lbakerThe story of the brother of Jared is wonderful, not only because it answers some pivotal questions, but also because it asks others. Sometimes questions are more important than answers. Answers often satisfy us, and thereby invite us to stop wondering. But questions encourage us to think, and thus to expand the wonder. The story Moroni tells us is this:6 And it came to pass that when the brother of Jared had said these words, behold, the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear.7 And the Lord saw that the brother of Jared had fallen to the earth; and the Lord said unto him: Arise, why hast thou fallen?8 And he saith unto the Lord: I saw the finger of the Lord, and I feared lest he should smite me; for I knew not that the Lord had flesh and blood.9 And the Lord said unto him: Because of thy faith thou hast seen that I shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger. Sawest thou more than this?10 And he answered: Nay; Lord, show thyself unto me.11 And the Lord said unto him: Believest thou the words which I shall speak?12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image.16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh (Ether 3:6-16).The most important answer we learn from that conversation is that the Savior’s spirit body looked like his physical body, and therefore, also like his future resurrected body. There are other places that infer it, such as the creation story:27 So the Gods went down to organize man in their own image, in the image of the Gods to form they him, male and female to form they them. (Genesis 1:26-28; Abraham 4:26-28; Moses 6:8-12, 2:26-28.)But there is no other place that tells us unequivocally that our spirit bodies and our physical bodies are patterned the same way. That information is vital to us because it is the premise upon which we build our entire concept of the premortal spirit world.One of the questions the story asks is, How did the brother of Jared come up with the idea of lighting his boats with rocks that shine. Hugh Nibley answers that one for us. He shows that Noah’s Ark could not have had a window as the Bible translation says, but that it had a “light giver” (translated “window”). Nibley suggests that the brother of Jared just followed Noah’s example and asked the Lord to provide him with the same light that Noah had. {1} That answers the “how” part of the question, but then it asks another question, Why was the brother of Jared so comfortable in telling the Lord how to fix the problem?Another question is, Why was the brother of Jared so surprised that he could see Jehovah’s finger? But that is the wrong question. Wrong questions, like erroneous premises, lead to incorrect conclusions. He was not surprised that Jehovah had a finger. What he said was, “I knew not that the Lord had flesh and blood.” No doubt, he understood that Jehovah was a spirit. Therefore, what he saw seemed to call into question everything he knew about God. Therefore, the Lord responded to his concern:9 And the Lord said unto him: Because of thy faith thou hast seen that I shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger.Another question is, Why did the Lord interview him before touching the stones? The Lord asked two questions, and received two appropriate responses:9 … Sawest thou more than this?10 And he answered: Nay; Lord, show thyself unto me.11 And the Lord said unto him: Believest thou the words which I shall speak?12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.The first question, “Sawest thou more than this?” seems strange because we would suppose that the Lord already knew what he saw. However, the question left it to the brother of Jared to make the next request, “Nay; Lord, show thyself unto me.”That request required another interview question: “Believest thou the words which I shall speak?” And again the brother of Jared gave the correct answer, “Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.”This is not strange. The question and answer sequence before one sees the Lord within the shechinah is consistent with other accounts. This one in First Nephi is an example:1 For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot.2 And the Spirit said unto me: Behold, what desirest thou?3 And I said: I desire to behold the things which my father saw.4 And the Spirit said unto me: Believest thou that thy father saw the tree of which he hath spoken?5 And I said: Yea, thou knowest that I believe all the words of my father (1 Nephi 11:1-5).The questions and answers are not the same in both interviews, but they are strikingly similar.One of the brother of Jared’s answers expresses a truly amazing concept.12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.We live in a world where telling the absolute truth is something we rarely if ever do, and almost never expect. Most of the things we say are only approximations of reality. For example, much of what our teachers tell us in school will not be “true” a generation from now, and we accept that without concern. Another example is that we say we will be somewhere and a given time, but five, or even ten minutes before or after is usually acceptable and even expected. (When my wife tells me that she is going shopping and will be back in an hour, I understand that to mean she does not expect to be gone all day.) For the most part we consider these near-truths as perfectly acceptable. In our cultural context, the notion that there is a God who “canst not lie” requires that we deal with him differently than with any human being we know. That, in turn, requires us to approach God with an entirely different mind-set than the one we are accustomed to. That, in turn, requires that we must know our Selves with honest clarity.Another intriguing question is, Why did the Lord say, “And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast.”To discover the answer, we must limit our search of examples to events that preceded the time of the Brother of Jared, but we can also look to events after that to discover patterns and principles.Because we do not know a date for the brother of Jared, the only prophets we can be sure lived earlier than he were those patriarchs who were before the flood. Of those, God conversed with Adam (Moses 6:22); “And the Lord ordained Noah after his own order (Moses 8:19).” And in the Pearl of Great Price, Moses chapters 5 & 6 describe an extended conversation between God and Enoch, during which:27 And Enoch beheld angels descending out of heaven, bearing testimony of the Father and Son; and the Holy Ghost fell on many, and they were caught up by the powers of heaven into Zion.28 And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, saying: How is it that the heavens weep, and shed forth their tears as the rain upon the mountains?29 And Enoch said unto the Lord: How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity? (Moses 7:27-29)All we have to find is one instance of a prophet who saw God before the time of the brother of Jared to cause us to wonder why the Lord said, “And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast.”There is one very likely answer which would make the Lord’s statement a simple truth, and teach us a great deal about his relationship with the brother of Jared.Most of the examples we have of prophets seeing the Lord are in conjunction with their sode experiences. In those cases the prophets are brought into God’s presence as in 1 Nephi 1:8-14 and Isaiah 6:1-13 (2 Nephi 16 is a better version). In all of those instances the prophet is brought to where God is. Or, as in Joseph’s First Vision, God chooses to come to where the prophet is. But there is no other place is the scriptures where a prophet summons God to come to him, which is what the brother of Jared did. That is unique! And would certainly account for the Lord’s saying “for never has man believed in me as thou hast.”The questions and answers I have pointed out are the obvious ones. They are only subsets to the real questions: What was the personal relationship between the premortal Jehovah and the now-mortal brother of Jared? That in turn asks, What was their premortal friendship/covenant relationship (hesed), and how/why did it remain intact after the brother of Jared entered the mortal world? And that opens a whole bouquet of other questions!——————-FOOTNOTE{1} (Hugh Nibley, An Approach to the Book of Mormon, 3rd ed. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1988], 348.)<><><><><><><><><><><><><><><><><><><><><>Ether 3:13 – ‘Redeem,’ to Come into the Presence of God – LeGrand Baker Author : lbakerThe word “redeem” has three different meanings in the scriptures. In the Book of Mormon it almost always means to be brought into the presence of God, just as it does in Ether 3:13.13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed [present tense] from the fall; therefore ye are brought back into my presence; therefore I show myself unto you (Ether 3:13).In the New Testament, the Greek word translated as “redeem” is a commercial or diplomatic term that means to purchase or to ransom. The word worked well for Christians who used it to describe our relationship with the Savior. He purchases our sins and ransoms us from hell. {1}The Hebrew word in the Old Testament means the same thing, except the Law of Moses requires that a relative redeem someone who is in bondage. The person who does this is called the “redeemer.” Because that is a Jewish rather than a Greek concept, there is no Greek word that means one who redeems, so the word “redeemer” is not found in the New Testament. {2} Even though the Greek words do not convey the idea of a family relationship, almost all of the ways the words “redeem” and “redeemed” are used in the New Testament focus on the ideas of one’s being a child and an heir of God.There are also places in the Old Testament where redeem means to be brought into the presence of God. Job laments:23 Oh that my words were now written! Oh that they were printed in a book!24 That they were graven with an iron pen and lead in the rock for ever!25 For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth:26 And though after my skin worms destroy this body, yet in my flesh shall I see God:27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me (Job 19:23-27).Job’s testimony is that because the Redeemer lives, Job shall see God. That same meaning is also found in the psalms. An example is Psalm 49 where to be redeemed means to be brought from the grave and into the presence of God:14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have ominion over them in the morning; and their beauty shall consume in the grave from their dwelling.15 But God will redeem my soul from the power of the grave: for he shall receive me.(Psalm 49:14-15).In the Book of Mormon, “redeem” sometimes means to purchase or ransom just as it does in the Bible. But the most frequent meaning is the one found in Job. That is, to be brought into the presence of God. However, while that is the simple denotation, the connotation is much more complex than that.Samuel the Lamanite explained that “the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord.” However, he also says that only the righteous will be able to stay there. The context in which he said that is as follows:14 And behold, again, another sign I give unto you, yea, a sign of his death.15 For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord.16 Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.17 But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord.18 Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness [zedek] (Helaman 14:14-18).Both Mormon and Moroni taught the same doctrine. Mormon wrote:6 And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat.7 And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end (Mormon 7:6-7).Moroni clarified it even further:12 Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man.13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death (Mormon 9:12-13).Alma taught that this universal redemption is a necessary part of the justice of God.14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance.16 And now behold, I say unto you then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness (Alma 12:14-16).Alma further explained:15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also (Alma 42:15).Because of the Savior’s Atonement, mercy enables us to repent. It gives us the power to choose to repent or to choose to not repent. Thus, as we pass through the stages of our existence from intelligences until we are resurrected, mercy enables us to become (evolve into) precisely what we choose to become according to our own desires for gratification, happiness, and joy. Thus, because of the Savior’s mercy, when we stand before him on judgement day we will be the Self we have both designed and created. Then mercy will have accomplished its purpose and justice seals us as what we have chosen to be. Lehi explained why that must be so:10 And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement (2 Nephi 2:10).Alma explains how it is the immutable law of justice, not the merciful God, that punishes the sinner.22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God (Alma 42:22).That was the promise from the beginning. After Adam and Eve left the Garden, they were taught the meaning of sacrifice:9 And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will (Moses 5:9).Thus, it is “the universal plan of redemption” that guarantees the perfect justice and the perfect mercy of God.There is also an “individual plan of redemption” that is discussed in the Book of Mormon and is a part of the “plan of salvation” that enables the righteous to remain in the presence of God.Alma uses the phrase “plan of redemption” to show that a purpose of the ancient Nephite temple drama was to teach them how to enter God’s presence. In Who Shall Ascend into the Hill of the Lord, we drew attention to some interesting parts of his explanation.28 And after God had appointed that these things should come unto man [that is, at the Council in Heaven when the decisions and assignments were made], behold, then he saw that it was expedient that man should know concerning the things whereof he had appointed unto them;29 Therefore he sent angels [We don’t know how many, three, perhaps.] to converse with them, who caused men to behold of his glory. [The object of the angels’ coming was to teach people how to enter God’s presence.]30 And they [the people] began from that time forth to call on his name [so the angels taught them how to pray]; therefore God conversed with men [the Father himself spoke], and made known unto them the plan of redemption [“redeem” in the Book of Mormon often means to enter God’s presence (Ether 3:13; 2 Nephi 1:15, 2:1-3; Helaman 8:23)], which had been prepared from the foundation of the world; and this he made known unto them according to [that is, these were the methods or teaching tools he used for instructions] their faith [pistis, the substance and evidence of the covenants {3}] and repentance [repentance is a very efficient teacher] and their holy works [“holy” means holy, so “holy works” were probably the ordinances and covenants performed during the ancient temple drama; that is, the ordinances were also a source of instruction].31 Wherefore, he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal [“temporal” is time-related, so he was probably talking about the commandments associated with linear time] and becoming as gods, knowing good from evil [that is very different from “good and evil”], placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good——32 Therefore God gave unto them commandments, after having made known unto them the plan of redemption [again, having taught them how to come into his presence], that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness [righteousness is zedek, which is correctness in priesthood and temple things, so the second death he was talking about is the state of being without zedek-type blessings]; for on such the plan of redemption could have no power [without zedek, one cannot come into God’s presence], for the works of justice could not be destroyed, according to the supreme goodness of God.33 But God did call on men, in the name of his Son (this being the plan of redemption which was laid), saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word (Alma 12:28-37). {4}A simple, but perhaps simplistic summation of that is the Plan of Redemption brings unto the presence of God and the Plan of Salvation enables us to stay there. Alma’s summary of the ancient Nephite temple drama seems to suggest that it was a kind of dress rehearsal to teach the Nephites the Plan of Redemption.A relevant question is: when did the redemption become a reality for the Nephites. The answer was probably the same as the explanation in the Doctrine and Covenants. The promise is:1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am (D&C 93:1).The conditions are these:65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation.66 Behold, that which you hear is as the voice of one crying in the wilderness—in the wilderness, because you cannot see him—my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound.67 And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things.68 Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will (D&C 88:65-68).His will is, of course, determined by our personal needs. We are here to be tested. If we were to be taught too much, too fast, our knowledge would destroy our agency. So it is reasonable to believe that our individual need is determined by our individual assignment. If the assignment requires it in this life, then it will happen. If the assignment we are asked to fulfill in this life does not require it, then it will happen in the next life.There are those for whom it is necessary now, and the Book of Mormon teaches us about that. In addition to the one quoted above about the brother of Jared, there are several others. It is interesting to note that in almost all of these examples, their redemption is described in past tense, but its blessings are still described in present tense. One of the most beautiful examples is the one spoken by Lehi:15 But behold, the Lord hath redeemed my soul from hell [past tense]; I have beheld his glory, and I am encircled about eternally in the arms of his love (2 Nephi 1:15).Another is Lehi’s blessing to his son Jacob:2 Nevertheless, Jacob, my first-born in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.3 Wherefore, thy soul shall be blessed, and thou shalt dwell safely with thy brother, Nephi; and thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men.4 And thou hast beheld in thy youth his glory (2 Nephi 2:2-4a).Another example is Nephi’s writing about himself, his brother Jacob, and Isaiah:2 And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him.3 And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words (2 Nephi 11:2-3).In another place Nephi brackets his charity with his having been redeemed.6 I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.7 I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat (2 Nephi 33:6-7).Alma left us with this testimony in which he equates redemption with being “born of God.”24 For, said he [Alma], I have repented of my sins, and have been redeemed of the Lord ; behold I am born of the Spirit.25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God.27 I say unto you, unless this be the case, they must be cast off; and this I know, because I was like to be cast off.28 Nevertheless, after wading through much tribulation, repenting nigh unto death, the Lord in mercy hath seen fit to snatch me out of an everlasting burning, and I am born of God (Mosiah 27:23-28).Adam understood the full impact of “thou mayest be redeemed” and he said:10 Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God (Moses 5:10).It is significant that the Savior emphasized that same relationship of ideas in the Beatitudes:8 Blessed are all the pure in heart [Zion], for they shall see God.9 And blessed are all the peacemakers, for they shall be called [covenant new name] the children of God (3 Nephi 12:8-9).The prophet Abinadi’s testimony to Alma uses different words, but carries the same message:23 They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death (Mosiah 15:23).One of my favorite examples is the conclusion of Helaman’s letter to Moroni. It gives us a powerful insight into the very intimate friendship shared by these two great prophets:41 And now, my beloved brother, Moroni, may the Lord our God, who has redeemed us and made us free [both in past tense], keep you continually in his presence; yea, and may he favor this people, even that ye may have success in obtaining the possession of all that which the Lamanites have taken from us, which was for our support. And now, behold, I close mine epistle. I am Helaman, the son of Alma (Alma 58:41). {5}If the whole plan of salvation were reduced to a single sentence, the first part of that sentence would be about the Savior’s Atonement, and the last part might read: “that one might return and remain in the presence of God.”In the 2007 October general conference, Elder David A. Bednar explained the importance of the phrase to “come unto Christ.”The risen Lord next explained the importance of coming unto Him. The multitude gathered together at the temple was invited literally to come forth unto the Savior “one by one” (3 Nephi 11:15) to feel the prints of the nails in the Master’s hands and feet and to thrust their hands into His side. Each individual who had this experience “did know of a surety and did bear record, that it was he” (v. 15), even Jesus Christ, who had come.The Savior also taught the people to come unto Him through sacred covenants, and He reminded them that they were “the children of the covenant” (3 Nephi 20:26).Repenting and coming unto Christ through the covenants and ordinances of salvation are prerequisite to and a preparation for being sanctified by the reception of the Holy Ghost and standing spotless before God at the last day. {6}—————————FOOTNOTES{1} See Who Shall Ascend into the Hill of the Lord, chapters “A Meaning of ‘Redeem’— to ‘Come Unto Christ’” and “Alma Chapter 5: the Song of Redeeming Love,” (paper back edition in this website), pages 510-38.{2} The words “redeem” and “redeemed” are only found in only a few places in the New Testament. They are: Luke 24:13-25; Galatians 3:1-16, 4:1-9; Titus 2:8-15; Revelation 5:1-12, 14:1-9.{3} See Who Shall Ascend into the Hill of the Lord, the chapter called, “Meaning of Faith —pistis.”{4} Who Shall Ascend into the Hill of the Lord, second edition (the one in this website), 556-558{5} More examples of “redeem” meaning to be brought into the presence of God are Jacob 6:8-9; Mosiah 26:21-28; Alma 13:1-6, 19:6-14, 36:22-26, 58:41; Helaman 8:22-23, 14:15-19; Mormon 9:12-14; Moroni 7:2-4; D&C 43:29-30, 88:14-32, 138:58-60, and even thought the word is not there, one must also include the Lord’s promise to Everyman in D&C 93:1-5.{6} David A. Bednar,“Clean Hands and a Pure Heart.” Ensign 37, 11 (November 2007): 80-83.<><><><><><><><><><><><><><><><><><><><>?Ether 2 & 3 -- veil of light, of fire, of cloud, shechinah – LeGrand Baker Author : lbakerToday I wish to discuss the real veils that separate man from God, and the veils in Solomon’s Temple that represented those real ones.The story of the brother of Jared that appears in the first three chapters of Ether is not autobiographical. Rather it is Moroni telling the story, and consistent with the pattern his father used, the story is encoded— told with a specific and well executed objective. Briefly, the story Moroni tells is that three times God spoke with the brother of Jared through a cloud, then on the fourth time, God put his finger through the veil and turned the stones into a source of light. The verses that tell that story are these:4 And it came to pass that when they had come down into the valley of Nimrod the Lord came down and talked with the brother of Jared; and he was in a cloud, and the brother of Jared saw him not. (Ether 2:4).5 And it came to pass that the Lord commanded them that they should go forth into the wilderness, yea, into that quarter where there never had man been. And it came to pass that the Lord did go before them, and did talk with them as he stood in a cloud, and gave directions whither they should travel (Ether 2:5).14 And it came to pass at the end of four years that the Lord came again unto the brother of Jared, and stood in a cloud and talked with him. And for the space of three hours did the Lord talk with the brother of Jared, and chastened him because he remembered not to call upon the name of the Lord (Ether 2:14).6 And it came to pass that when the brother of Jared had said these words, behold, the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear (Ether 3:6).The cloud is the veil through which one sees the finger of the Lord. Moses had a similar experience:15 And Moses went up into the mount, and a cloud covered the mount.16 And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.17 And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel.18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights…..(Exodus.)18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God (Exodus 24:15-18, 31:18, see Deuteronomy 9:9-10).In the scriptures the veil is often described as a brilliant light. Sometimes it is represented as a “pillar of light” or a “pillar of fire.” This veil of light is called the shechinah (pronounced with a soft a = sha KE na). There is a short definition in the LDS Bible dictionary. It reads: {1}Shechinah. The Presence. A word used by the later Jews (and borrowed from them by the Christians) to denote the cloud of brightness and glory that marked the presence of the Lord, as spoken of in Ex. 3: 1-6; 24: 16; 1 Kgs. 8: 10; lsa. 6: 1-3; Matt. 17: 5; Acts 7: 55. The Prophet Joseph Smith described this phenomenon in connection with his first vision, as a .. light.. .above the brightness of the sun,” and said that he saw two Personages whose .. bright- ness and glory defy all description,” standing “in the light” (JS-H 1:16-18). {2}In reality, there are two veils that separate us from God. The first is the one we see all the time. It is the walls of a room or the mountains and the sky — it is the place beyond which our eyes cannot see.That veil, the one we always see all around us, was represented in Moses’s Tabernacle and in Solomon’s Temple by the magnificent, beautifully embroidered veil that separated the Holy Place from the Holy of Holies.God’s instructions to Moses to make the veil for the Tabernacle is found in Exodus 26.31; 36.35. The one veil in Solomon’s Temple was similar, except it was much larger. Both were woven of fine white linen with cherubim embroidered in threads of blue, purple, and crimson (2 Chronicles 3:14).The Old Testament describes only one veil in the Temple, but Paul mentions a second one. Paul wrote:1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.3 And after the second veil, the tabernacle which is called the Holiest of all;4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant (Hebrews 9:1-4).If Paul is correct that there was a “second veil” that led into the Holy of Holies, then that presupposes there must also have been a first veil that stood in front of it.The second veil in Solomon’s temple would have represented the shechinah, the veil of light that separates man from God, or the Holy Place in the Temple from the Holy of Holies. Beyond that second veil, against the back wall of the Holy of Holies, stood the Ark of the Covenant and a representation of God’s celestial throne. They were overshadowed by the wings of two great, golden cherubim who guarded the throne. {3}Solomon’s Temple was said to represent God’s temple in Heaven. For that reason, the Holy of Holies of the earthly temple contained a throne that represented the throne of God. Thus, to enter the Holy of Holies was to symbolically enter the presence of God.The designs of the Great Veil suggests both the reality and importance of the second veil. Significantly, there were cherubim embroidered on the first veil. Cherubim were representative of the gods who were the members of the Council in Heaven (as in Isaiah 6). Since the Law of Moses prohibited Israelites from creating artistic representations of either gods, men, or animals, Jewish artwork never showed either God or the gods. But they could show mythological representations of the perfection of the members of the Council in the form of cherubim. Cherubim have the hind quarters of an ox (the strongest of all domestic animals), the forequarters of a lion (the greatest hunter of the wild animals), the wings of an eagle (the greatest of all birds), and the head of a man (the smartest of God’s creations). Thus, the symbolism of the cherubim represented perfection — therefore they could represent the noble and great ones who were the gods. {4}In ancient tradition, the cherubim guard the throne of God. We see that same idea represented in the story of the Garden of Eden. There, cherubim and a flaming sword (shechinah) are stationed to prevent man from approaching the Tree of Life, and therefore from returning to the Garden, and therefore from entering the presence of God (Genesis 3:24, Alma 12:21, Alma 42:2-3, Moses 4:31).The symbolism of the cherubim on the Great Veil in Solomon’s Temple is that they guard the approach to the second veil and to the presence of God. If one is to come to the throne in the Holy of Holies he must first pass by the cherubim who guard the second veil.That is the symbolism. The reality is that when Prophets tell us about their seeing God, the shechinah is often the first thing they describe, and sometimes it is the only thing they mention (as in 1 Nephi 1:6, “as he [Lehi] prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much”). The shechinah is described many ways, but always as a bright light—sometimes a fire, sometimes a cloud. Moses’s burning bush (Exodus 3:2); and the Prophet Joseph reporting, “I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me” (Joseph Smith-History:16). Joseph’s making a point of describing the shechinah in connection with his account of the First Vision is another evidence that he was telling the truth.——————————————————THE SHECHINAH AS A GARMENT OF LIGHTAn ancient Jewish tradition holds that originally Adam and Eve had been clothed in garments of light, but they lost those garments when they ate the fruit of the tree of knowledge. The fig leaves Satan suggested they wear was a counterfeit replacement for that garment, but then God made Adam and Eve coats of skin that replaced their garments of light. {5} A representation of that garment was a part of the royal Israelite clothing. When the royal clothing is named, there are almost always two parts. The outer one denoting his kingship is often called “majesty”, the undergarment denoting his priesthood and is often called “honor,” or “glory,” or something similar. (Psalm 8:5, Psalm 45:3-4, Job 40:10).{6}Peter describes the Savior’s experience on the Mount of Transfiguration as a coronation ceremony during which Jesus was dressed that same way:16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.18 And this voice which came from heaven we heard, when we were with him in the holy mount (2 Peter 1:16-18).The psalms suggest that the royal and priesthood robes of the king are patterned after those worn by God. Psalm 93:1 says the Lord “is clothed with majesty … and strength.” Psalm 104 adds that he also has a garment of light:1 Bless the Lord, O my soul. O Lord my God, thou art very great; thou art clothed with honour and majesty.2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain (Psalm 104:1-2).Both Paul and a revelation in the Doctrine and Covenants suggest that resurrected persons are clothed similarly. Paul wrote:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom (Hebrews 1:7-8).The Doctrine and Covenants says:12 And again, verily, verily, I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness [zedek], with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else (D&C 29:12).——————————————————THE SHECHINAH IN CONNECTION WITH SEEING GOD and/or SODE EXPERIENCEThe shechinah is also mentioned in conjunction with seeing God or prophet’s sode experience as in the following:Moses and the burning bush == Exodus 3:1-6Joseph’s First Vision == JS-History:16Joseph’s vision of the celestial throne == D&C 137:1-10Lehi’s sode experience == (1 Nephi 1:6-9).Isaiah’s sode experience == Isaiah 6:4Ezekiel’s sode experience == Ezekiel 1:4Stephen “being full of the Holy Ghost … saw the glory of God, and Jesus standing on the right hand of God,” == Acts 7:55——————————————————THE SHECHINAH IN CONNECTION WITH THE HOLY GHOSTThere seems to be a relationship between the shechinah and being baptized with “fire and the Holy Ghost.” For example, Nephi and Lehi’s experience in Helaman 5:23-25 as Mormon tells the story is not identified as their being baptized with fire and the Holy Ghost. However, both the Savior and Moroni describe it that way: 3 Nephi 9:20, Ether 12:13-17. That, along with some of the following scriptures suggest that the phrase means to be inundated by the shechinah.The baptism of Jesus’s twelve disciples is an interesting example:11 And it came to pass that Nephi went down into the water and was baptized.12 And he came up out of the water and began to ba ptize. And he baptized all those whom Jesus had chosen.13 And it came to pass when they were all baptized and had come up out of the water, the Holy Ghost did fall upon them, and they were filled with the Holy Ghost and with fire.14 And behold, they were encircled about as if it were by fire; and it came down from heaven, and the multitude did witness it, and did bear record; and angels did come down out of heaven and did minister unto them.15 And it came to pass that while the angels were ministering unto the disciples, behold, Jesus came and stood in the midst and ministered unto them (3 Nephi 19:11-15).Day of Pentecost1 And when the day of Pentecost was fully come, they were all with one accord in one place.2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven (Acts 2:1-5).Explanation in the Book of Moses:64 And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water.65 And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man.66 And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is the record of the Father, and the Son, from henceforth and forever;67 And thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity.68 Behold, thou art one in me, a son of God; and thus may all become my sons. Amen (Moses 6:64-68).Other examples are:John the Baptist’s testimony == Matthew 3:11Nephi’s testimony (following the example of Jesus) == 2 Nephi 31:13-19The Savior’s promise == 3 Nephi 11:35-36, 3 Nephi 12:1-2Mormon’s testimony (following the example of Jesus) == Mormon 7:7-10Promises in the Doctrine and Covenants == D&C 19:31, D&C 20:41, D&C 33:11, D&C 39:5-9.——————————————————EXAMPLES OF THE SHECHINAH IN NEW TESTAMENTThe shechinah is never mentioned in the New Testament in conjunction with Herod’s temple. When the New Testament gospels speak of the veil of the temple it is only to report that it “was rent in twain from the top to the bottom” at the time of the Savior’s death (Matthew 27:51, Mark 15:38, Luke 23:45).However the shechinah is mentioned in the following places:Mount of Transfiguration == Matthew 17:4-8; Mark 9:2-8; Luke 21:25-28.Ascension of Resurrected Christ == Acts 1:9-11.“Angels” in John’s Revelation == Revelation 10:1-6; Revelation 14:12.Resurrection of “two witnesses” == Revelation 11:12.Stephen says “there appeared to him [Moses] in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush” == Acts 7:30——————————————————EXAMPLES OF THE SHECHINAH IN BOOK OF MORMONLehi mentions the veil (the shechinah) but does not tell us what he sees behind the veil:6 And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly (1 Nephi 1:6).When Nephi explains his father’s vision of the tree of life, he points out two things that we do not find in Lehi’s account. He tells us about the filthiness of the waters and also about “the justice of God” which he describes as a veil of fire:30 And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end (1 Nephi 15:27-32).The children whom the Savior blessed were “ were encircled about with fire; and the angels did minister unto them.”23 And he spake unto the multitude, and said unto them: Behold your little ones.24 And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and encircled those little ones about, and they were encircled about with fire; and the angels did minister unto them (3 Nephi 17:23-24).Other examples in the Book of MormonZion to have cloud and fire on housetops == Isaiah & 2 Nephi 14:1-6.Angel who spoke to Alma == Mosiah 27:1.Nephi and Lehi in the midst of a flaming fire == Helaman 5:44.Baptism of the Twelve (quoted above) == 3 Nephi 19:11-15.)Ascension of Resurrected Christ == 3 Nephi 18:37-39.Brother of Jared == Ether 2 & 3.——————————————————EXAMPLES OF THE SHECHINAH IN THE DOCTRINE AND COVENANTSThe Savior’s second coming == D&C 34:4-12; D&C 45:43-46; D&C 109:75;Promises of fire and the Holy Ghost == D&C 19:31, D&C 20:41, D&C 33:11, D&C 39:5-9.——————————————————EXAMPLES OF THE SHECHINAH IN THE PEARL OF GREAT PRICEAdam’s baptism (quoted above) == Mses 6:64-682 And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence (Moses 1:2).First Vision == JS-History 1:16.)Moroni in Joseph’s bedroom == JS-History 1:68-70.Restoration of the Aaronic Priesthood == JS-History 1:68-70.——————————————————EXAMPLES OF THE SHECHINAH IN OLD TESTAMENTThere are two Old Testament references in the LDS Bible dictionary definition of shechinah:“The glory of the LORD abode upon mount Sinai” == Exodus 24:16The glory of the Lord in Solomon’s Temple == 1 Kings 8:9-12M.G. Easton, Illustrated Bible Dictionary, gives us an interesting discussion of the shechinah, including a good list of its appearance in the Old Testament.shechinah A Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God’s presence in the tabernacle, and afterwards in Solomon’s temple. When the Lord led Israel out of Egypt, he went before them “in a pillar of a cloud.” This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Ex. 14:20; 40:34-38; Lev. 9:23, 24; Num. 14:10; 16:19, 42.It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister (1 Kings 8:10-13; 2 Chr. 5:13, 14; 7:1-3). Probably it remained in the first temple in the holy of holies as the symbol of Jehovah’s presence so long as that temple stood. It afterwards disappeared. (See CLOUD.)”(Illustrated Bible Dictionary, M.G. Easton)“Cloud” in Easton’s Bible DictionaryCloud The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos. 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex.29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4), and was called the shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex. 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex. 40:34, 35). At the dedication of the temple also the cloud “filled the house of the Lord” (1 Kings 8:10). Thus in like manner when Christ comes the second time he is described as coming “in the clouds” (Matt. 17:5; 24:30; Acts 1:9, 11).Cloud, the pillar of, was the glory-cloud which indicated God’s presence leading the ransomed people through the wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Ex. 13:21; 40:36). By night it became a pillar of fire (Num. 9:17-23).” (Illustrated Bible Dictionary, M.G. Easton)——————————————————FOOTNOTES{1} For further discussions, see both “shechinah” and “veil” in the subject index of Who Shall Ascend into the Hill of the Lord.{2}For discussions of the veil, see Hamblin, “Temple Motifs,” 455-56; Nibley, “Return to the Temple,” 80-81; Tvedtnes, “Temple Prayer in Ancient Times,” The Temple in Time and Eternity, ed. Donald W. Parry and Stephen D. Ricks (Provo, Utah: FARMS, 1999), 88-90.{3} We have discussed these features of the Temple and the ceremonies that took place in those rooms in the chapters called “Act 2,” Scenes 9 through 13 in Who Shall Ascend into the Hill of the Lord.{4} In Abraham 3 the members of the Council in heaven are called the “noble and great ones.” To them Jehovah said, “We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell(Abraham 3:24).” When the creation actually began, the story reads:1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).{5} For discussion of the garments of light see Who Shall Ascend into the Hill of the Lord, first edition, 327-28; paperback edition, 235-6.{6} For a discussion of the royal clothing see Who Shall Ascend into the Hill of the Lord, first edition p. 483-94; paperback edition p. 349-57. Even in the Hymn of the Pearl there is a “thy bright robe and thy toga, which is laid over it.”?Ether 1 - 15 -- Ether as part of the ancient temple-code outline of the Book of Mormon -- LeGrand Baker Author : lbakerThe story of the Jaredites, as told by Moroni, takes on a new significance when it is seen, not as an addendum to the Book of Mormon, but as an integral part of the story Mormon left to his son Moroni to complete.As we have noted before, the prophet Mormon followed the pattern of the ancient Israelite temple drama in his subtextual outline of the entire Book of Mormon. The fact that Moroni meticulously concluded that pattern is another evidence of the book’s carefully designed structure. If one does a hopscotch across the pages of the book and only lands on the major sermons and on an occasional outstanding priesthood event, the pattern clearly materializes. The following is what one finds:1) Nephi begins by saying that his father was at the Council in Heaven were he saw God sitting on his throne and where he received an assignment from Jehovah.2) Lehi and his family make the necessary preparations to fulfill their assignment.3) They cross the chaotic waters (the ancient symbol of creation as well as of birth) and they go to a new world.4) Lehi teaches his sons about Adam and Eve and the Fall.5) Nephi’s psalm asks why we have come here when it is so very difficult.6) Jacob answers that question by teaching about the Atonement.7) Nephi quotes much of the first part of Isaiah whose underlying message is that God is the God of this world and Satan is not.8) Nephi explains faith, repentance, baptism, and the gift of the Holy Ghost.9) Jacob teaches about the importance of keeping covenants10) Enos teaches that one must pray.11) King Benjamin teaches his people about the importance of obedience. They make a covenant that they will obey, and they receive a new name.12) Abinadi teaches Alma the gospel in terms of the Savior’s sacrifice; then we see Abinadi’s sacrifice.13) At the Waters of Mormon the people are baptized. But neither Alma’s sermon nor his prayer mentions the remission of sins. This baptism is the token of a covenant that the people will support each other, the church, and the kingdom.14) When Alma and his followers are in the wilderness, they briefly live the law of consecration.15) Alma 5 and 7 the prophet sums up many of the principles of the ancient temple drama and admonishes the people to keep their covenants.16) In Alma chapters 12 and 13, he teaches Zeezrom about the legitimacy of priesthood and kingship.17) Alma 26 and 29 are psalms about responsibilities of missionary work.18) Alma 32 teaches how to partake of the fruit of the tree of life, and eventually how to become as a tree of life. (The tree of life is always an important part of the drama. If Alma 32 were not there the whole structure of the pattern would collapse.)19) When Alma talks to his three sons,19a) he teaches his oldest son he must keep sacred things sacred.19b) he teaches the second that he must be true to the eternal law of his own being.19c) he tells the third about justice and mercy and the importance of the laws of chastity.20) The war remind us of the aloneness of this dreary world. Mormon introduces it with a whole series of covenants and covenant names (There are always new names associated with new covenants).20a) Captain Moroni tears off a piece of his coat (after that it is called “garment” so it is the outer of the two—there are always two).20b) He writes a chiastic poem on it. The poem the is covenant title of “Liberty.”20c) Mormon interrupts his narrative to tell us that those who believe in Christ “took upon them, gladly, the name of Christ,” and are called Christians.20d) Captain Moroni identifies the land in terms of its geographical boundaries (measuring it and defining it as sacred space) and gives it the same covenant name as the poem—“the land of liberty.”20e) The people come and make a covenant that they will keep the Lord’s commandments if he will preserve them in their Liberty.20f) The focus of the story is about the sons of Helaman who “entered into a covenant,” and “they called themselves Nephites” (Alma 53:16-17).20g) Helaman tells us that all the boys who made and kept their covenants were protected—some were badly hurt, but they all survived because they kept their covenants.21) After the war, Nephi and Lehi are baptized with fire and the Holy Ghost.22) Nephi is given the sealing power (Helaman 10:5).23) Samuel the Lamanite tells the people that the Savior is coming, and urges them to get ready to see him.24) In three days of darkness, the world is cleansed of its unrighteousness (this mapsto Jehovah’s restoring Israel and the king after he has been in the Underworld for three days).25) The Savior comes to his temple just as the king does in the drama.26) The Savior organizes his church and kingdom, and teaches the people how tokeep their covenants (these map to the seventh day of the drama).27) Then in Fourth Nephi the people do keep their covenants and live the law of consecration (this maps to the eighth day of the drama). In the symbolism, they had returned to the Garden to enjoy the blessings of the eating freely of the fruit of the tree of life (3 Nephi 20:5-9), and the promised millennial reign.28) The book of Ether is the counterbalance of that story. It shows the destructive consequences when people do not keep their covenants with God.29) The Book of Mormon’s crescendo is repeated three times near the end of the book. There the reader is taught one must have faith, hope, and charity in order to enter the presence of God (Ether 12:28,39; Moroni 7; and Moroni 10:20-21).30) Then Moroni reviews the entire drama and in the last verse he says, “I soon go to rest in the paradise of God, … before the pleasing bar of the great Jehovah.”Moroni did a superb job in finishing the Book of Mormon. Without the Book of Ether, the sub-textual pattern of the Book of Mormon would not be complete. And without the crescendo of faith (pistis), hope and charity, and the promise in each of the three repetitions that there is a way to come back to God, the conclusion of the drama would not even be there (Ether 12:39, Moroni 7:48, Moroni 10:28-34).The Book of Ether is also structured in a very interesting way:A. ?Chapters 1-3 = story of the brother of Jared and his ? ? ? ? ? ? ?relationship with the SaviorB. ?Chapters 4-5 = Moroni’s testimonyC. ?Chapters 6-7 = wars and chaosD. ?At the center of the book Moroni ties the two stories together: “Now the land of Moron, where the king dwelt, was near the land which is called Desolation by the Nephites Ether 7:6).”c. ?Chapters 7-11 = more wars and chaosb. ?Chapters 12 = Moroni’s testimonya. ? Chapters 13-15 = concluding story of the prophet Ether and his relationship with the SaviorThe Book of Ether is a testimony. It is both a counterbalance to the story in the larger Book of Mormon, and it is also a solemn warning to the people of our time that there are irrevokable consequences to those who reject the God of Israel.<><><><><><><><><><><><><><><><><><><><><><><><><><><>Fourth Nephi & Mormon – Evolution of Hopelessness -- LeGrand Baker Author : lbakerEvolution of HopelessnessThere is a pattern in human affairs that historians first observed long ago. It is that a enthusiastic economic and cultural changes usually only last for three generations. By the fourth generation almost all vestiges of that enthusiasm have been lost. Jefferson described this phenomenon when he said, “A rich man’s son is rarely a rich man’s father.”We see the pattern repeated many times in history. Here are just two examples: The first is the Puritans who came to the new world with much religious zeal. Their children enjoyed the fruits of their parents labors. The third generation were much more concerned with culture and wealth than with religion. Then came Rev. Jonathan Edward’s fiery but unsuccessful attempt to frighten the people into heaven. The second example is Russian Communism. It suffered the same fate. The first generation were ideologues. The second sought to consolidate their power. The third wanted their wealth to be inherited by their children rather than into the communal pot. So they “privatized” and wrote a new constitution. Now what we see in Russia is the fourth generation trying to define themselves.It happens in Mormonism, but with individual families rather than with the whole Church. The reason is that in the Church there is always a dominant “first generation.” They may be new converts, or they may be 4th or 5th generation Latter-day Saints whose testimony and enthusiasm make them virtually first generation converts.The Savior prophesied that would happen with the Nephites. He said:32 But behold, it sorroweth me because of the fourth generation from this generation, for they are led away captive by him even as was the son of perdition; for they will sell me for silver and for gold, and for that which moth doth corrupt and which thieves can break through and steal. And in that day will I visit them, even in turning their works upon their own heads (3 Nephi 27:32).In Fourth Nephi we watch it happen. The first symptom was their failure to keep the law of consecration. Both the causes and the consequences of that was a division between “us” and “others.” Then there surfaced another facet of human vanity: people will pay a lot of money to a charismatic preacher who will teach them that they can go to heaven without repenting. So the Nephites “began to build up churches unto themselves to get gain, and began to deny the true church of Christ.” To be successful, a false religion must use a language that sounds like truth, and must perform performances that resemble correct ordinances and covenants. So a characteristic of the Nephite apostasy was that they “did administer that which was sacred unto him to whom it had been forbidden because of unworthiness.” Mormon’s brief description of this apostasy reads:25 And from that time forth they did have their goods and their substance no more common among them.26 And they began to be divided into classes; and they began to build up churches unto themselves to get gain, and began to deny the true church of Christ.27 And it came to pass that when two hundred and ten years had passed away there were many churches in the land; yea, there were many churches which professed to know the Christ, and yet they did deny the more parts of his gospel, insomuch that they did receive all manner of wickedness, and did administer that which was sacred unto him to whom it had been forbidden because of unworthiness.28 And this church did multiply exceedingly because of iniquity, and because of the power of Satan who did get hold upon their hearts.29 And again, there was another church which denied the Christ; and they did persecute the true church of Christ, because of their humility and their belief in Christ; and they did despise them because of the many miracles which were wrought among them (4 Nephi 1:25-29).The tragedy of their apostasy is shown by Mormon’s using a phrase that had been defined by Alma many years before. Mormon wrote:34 Nevertheless, the people did harden their hearts, for they were led by many priests and false prophets to build up many churches, and to do all manner of iniquity. And they did smite upon the people of Jesus; but the people of Jesus did not smite again. And thus they did dwindle in unbelief and wickedness, from year to year, even until two hundred and thirty years had passed away (4 Nephi 1:34).The phrase is “harden their hearts.” Alma’s definition is essentially “to choose to not know the temple covenants and ordinances.” For “temple” he uses the word “mystery.” (“Mystery” in the New Testament is the Greek, mysterion. I secrets imposed by initiation into religious rites. Testament. {1} A genius of the Book of Mormon is that it was translated into the words of the King James Bible, so the same words in one also mean the same thing in the other. That is a tremendous help is reading and understand the scriptures.) The account reads:9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this [not knowing the mysteries] is what is meant by the chains of hell (Alma 12:9-11).In Fourth Nephi, that “the people did harden their hearts” denotes their deliberate rejection of sacred ordinances and covenants, and their replacing them with secret oaths and combinations. That sealed the fate of this fallen people. Mormon laments:42 And it came to pass that the wicked part of the people began again to build up the secret oaths and combinations of Gadianton (4 Nephi 1:42).As we read Mormon’s report of what happened, we hear in the background Alma’s lament that “wickedness never was happiness (Alma 41:10).” We see their wickedness mature into its full horror as Mormon describes the consequence of that apostasy. Falsehood, whether it is presented as religion, political principle, or cultural freedom, can never deliver the happiness it pretends to offer.The desire for wealth and power turns from avarice, to contempt, to the desire to destroy. We see that evolution reach its full bloom as Mormon leads us, chapter by chapter, through his narrative, until it concludes with Moroni’s aloneness:17 But I did remain among them, but I was forbidden to preach unto them, because of the hardness of their hearts; and because of the hardness of their hearts the land was cursed for their sake (Mormon 1:17) .13 But behold this my joy was vain, for their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin.14 And they did not come unto Jesus with broken hearts and contrite spirits, but they did curse God, and wish to die. Nevertheless they would struggle with the sword for their lives (Mormon 2:13-14).3 And I did cry unto this people, but it was in vain; and they did not realize that it was the Lord that had spared them, and granted unto them a chance for repentance. And behold they did harden their hearts against the Lord their God. ……9 And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies.10 And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land (Mormon 3:3-9, 10).5 But, behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished; for it is the wicked that stir up the hearts of the children of men unto bloodshed……11 And it is impossible for the tongue to describe, or for man to write a perfect description of the horrible scene of the blood and carnage which was among the people, both of the Nephites and of the Lamanites; and every heart was hardened, so that they delighted in the shedding of blood continually (Mormon 4:5, 11).2 But behold, I was without hope, for I knew the judgments of the Lord which should come upon them; for they repented not of their iniquities, but did struggle for their lives without calling upon that Being who created them (Mormon 5:2).1 Behold I, Moroni, do finish the record of my father, Mormon. Behold, I have but few things to write, which things I have been commanded by my father.2 And now it came to pass that after the great and tremendous battle at Cumorah, behold, the Nephites who had escaped into the country southward were hunted by the Lamanites, until they were all destroyed.3 And my father also was killed by them, and I even remain alone to write the sad tale of the destruction of my people. But behold, they are gone, and I fulfil the commandment of my father. And whether they will slay me, I know not.4 Therefore I will write and hide up the records in the earth; and whither I go it mattereth not (Mormon 8:1-4).———————–FOOTNOTE{1} A discussion of the meaning of mysterion is found in Raymond E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (Philadelphia: Fortress, 1968), 2-6.<><><><><><><><><><><><><><><><><><><><><><><><><><><>Mormon 3:14-20, Mormon 4:5 – LeGrand Baker -- Vengeance is the Lord’s Author : lbakerMormon 3:14-20, Mormon 4:514 And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me, saying:15 Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth.……………………….20 And these things doth the Spirit manifest unto me; therefore I write unto you all. And for this cause I write unto you, that ye may know that ye must all stand before the judgment-seat of Christ, yea, every soul who belongs to the whole human family of Adam; and ye must stand to be judged of your works, whether they be good or evil;Mormon 4:55 But, behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished;These scriptures expresses an underlying principle that surfaces frequently in the scriptures. The principle is difficult to understand because it seems to be completely contrary to human nature. For example, a few years ago a candidate for the Vice Presidency of the United States thought she was showing her fearlessness, but was actually unveiling the essence of her personality when she said, “I don’t get mad, I get even.” A similar idea whose source I do not remember is, “Revenge tastes best when it is served cold.”Both of those ideas expose a lingering canker that corrodes the finer qualities of the human soul. The danger of seeking revenge is that it is fed by a festering anger that either sits and molders in one’s consciousness, or else actively dominates all or part of one’s Self. It cripples one’s ability to get on with the business of discovering and perfecting one’s Eternal Self.While Mormon applied this principle of not seeking revenge to a culture-wide situation, the Savior and the prophets have made it very personal.Paul tried to teach this principle by urging his audience to just let things go and not become vindictive. But even that teaching has a barb. He wrote:30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.31 It is a fearful thing to fall into the hands of the living God (Hebrews 10:30-31).The barb is that people can “leave judgement to God” but still be spiteful and wish God would just get on with exacting his revenge. Besides the assertion that the rights of vengeance belong only to the Lord, the other thing those passages have in common is the notion that God will exercise that prerogative and do dreadful things to the wicked. If read that way, our desire to get even is transferred to God because he has more power to do damage than we people have.Some people relish the satisfaction of watching that “fearful thing” and of seeing the bad guy wither under its oppression. There is self-destruction in that relish. Our desire for vendetta only increases when God does not administer his vengeance quickly enough to satisfy our pleasure.There are a number of Old Testament scriptures that support Paul’s statement “for it is written, Vengeance is mine; I will repay, saith the Lord.”35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste (Deuteronomy 32:35).1 O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.2 Lift up thyself, thou judge of the earth: render a reward to the proud.3 Lord, how long shall the wicked, how long shall the wicked triumph? (Psalms 94:1-3).3 Strengthen ye the weak hands, and confirm the feeble knees.4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence (Isaiah 35:3-4).6 Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord’s vengeance; he will render unto her a recompence.7 Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad (Jeremiah 51:6-7).The prophecies of Isaiah and Jeremiah were true enough. Nineveh and Babylon eventually became wasted deserts, but the prophecies were not fulfilled right away, and certainly not as quickly as their enemies hoped.It is important to note that not all the scriptures that speak of God’s judgment revel in the desire for vengeance. In another letter Paul wrote:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.21 Be not overcome of evil, but overcome evil with good (Romans 12:19-21).Alma taught the same principle:14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again (Alma 41:14).In Alma’s words, it is very easy to see “merciful” and “mercy” as hesed or a version of it. As in Psalm 18:25 With the merciful [hesed – adj.] thou wilt shew thyself merciful [hesed – verb]; with an upright man thou wilt shew thyself upright (Psalms 18:25). {1}The Savior was apparently paraphrasing that psalm when he said:7 Blessed are the merciful for they shall obtain mercy (3 Nephi 12:7).A key to understanding how self-destructive the desire to do vengeance is, is the fact that only God has the right to do it, but even he does not exercise vengeance. Alma explained:22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice.24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved (Alma 42:22-24).In the final analysis, the eternal principle is this: God does not, never has, and never will punish any of his children. He taught that the reason the prophets speak in harsh terms is so “that it might work upon the hearts of the children of men (D&C 19:7)” and encourage them to repent.Mormon explained that there are real this-world consequences to wickedness, but those consequences are not imposed by God. He wrote:5 But, behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished ( Mormon 4:5).In my trying to sort out what all this means, this is what I have concluded: All people are placed on this earth to exercise their agency and thereby expose their true nature. God does not inflict punishment, and we must not seek revenge. An ancient truth is:17 The merciful [hesed] man doeth good to his own soul: but he that is cruel troubleth his own flesh (Proverbs 11:17).In the Savior’s teachings, peace and being a peacemaker are the grand prizes for righteousness. Peace is the power to transcend both sorrow and hurt. Peace and the need for revenge are mutually exclusive. Vendetta precludes peace. Therefore, we are advised to leave the judgements to God and get on with doing what we have covenanted to do. God has promised us that he will enable us to keep our eternal covenants so we need not interfere with his ability to do that.————————————FOOTNOTE{1} ? ? 25 With the merciful [hesed – adj, Strong # 2623 ] thou wilt shew thyself merciful [hesed – verb, Strong # 2616]; with an upright man thou wilt shew thyself upright (Psalms 18:25).As observed elsewhere, Psalm 25 is set in the context of our premortal covenants. In it, words translated “lovingkindnesses” and “mercy” are from the Hebrew word hesed. {A} The psalm uses the Hebrew word hesed four times, and by so doing, it brings those covenants into a deeply personal friendship/relationship. The Theological Dictionary of the Old Testament shows the power of that friendship/relationship:We may venture the conjecture that even in cases where the context does not suggest such mutuality it is nevertheless implicit, because we are dealing with the closest of human bonds. {B}An explanation and clarification of their phrase, “dealing with the closest of human bonds,” is found in a new edition of Strong’s Concordance:hesed, unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship. {C}————————————Footnotes within the footnote{A} Katherine Doob Sakenfeld of Princeton University Seminary wrote a dissertation on “hesed” in which she argued that it meant “to do what is expected of one.” With regard to the covenant, God does what is expected (keep his covenant promises); man should also maintain “hesed” (keep his covenant promises). Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana; Scholars Press for the Harvard Semitic Museum, 1978).{B} G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48). The Greek equivalent is Philadelphia, fraternal love, as explained in fn 905, p. 680.{C} John R. Kohlenberger III and James A. Swanson, The Strongest Strong’s, Exhaustive Concordance of the Bible (Grand Rapids: Zondervan, 2001), Hebrew dictionary # 2617.<><><><><><><><><><><><><><><><><><><><><><>Mormon 8:12-22 & Title page -- LeGrand Baker -- ‘the mistakes of men’ Author : lbakerMormon 8:12-2217 And if there be faults they be the faults of a man. But behold, we know no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest he shall be in danger of hell fire (Mormon 8:17).The title page of the Book of Mormon contains that same warning to those who would read the book with a prejudice or jaundice eye.And now, if there be faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ.The question we might ask is “The mistakes of which men – the writers or the readers?” Moroni’s answer is “the readers!” But most of us read it as Moroni humbly admitting that there may be mistakes in his book. I readily admit it can be read that way. But if we do way we essentially say that we choose to make your own learning and wisdom the criteria for judging the “mistakes” made by the ancient prophets. Doing that is very convenient because if we find something we don’t understand or don’t agree with, we can just pass it off as the author’s mistake.I think it is important to try to discover how Moroni intended those passages to be understood.The warning on the title page was originally on the last page of the gold plates, so it may have been the very last thing Moroni wrote before placing the plates in the stone box where Joseph found them. Joseph explained:I wish to mention here, that the of the Book of is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated, the language of the whole running the same as all Hebrew writing in general; and that said is not by any means a modern composition, either of mine or of any other man who has lived or does live in this generation. Therefore, in order to correct an error which generally exists concerning it, I give belowfn that part of the of the English version of the Book of , which is a genuine and literal translation of the of the original Book of , as recorded on the plates. {1}Moroni writes, “…if there be faults” — he does not say “mistakes,” he says “faults” — then defines those faults as “the mistakes of men.” He then warns: “wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ.”There is no place where Moroni suggests there are mistakes in the doctrines taught in the Book of Mormon. Earlier he had expressed his concern about “imperfections” in the written words. That is not the same thing as “faults.” It is unfortunate – unfortunate but very true – that the meaning of written words are the private property of the reader. When the words are written and released, the author loses all control over what the reader may find there. Moroni recognized that limitation when he wrote:12 And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you.…………………..17 And if there be faults they be the faults of a man. But behold, we know no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest he shall be in danger of hell fire.18 And he that saith: Show unto me, or ye shall be smitten—let him beware lest he commandeth that which is forbidden of the Lord.19 For behold, the same that judgeth rashly shall be judged rashly again; for according to his works shall his wages be; therefore, he that smiteth shall be smitten again, of the Lord.20 Behold what the scripture says—man shall not smite, neither shall he judge; for judgment is mine, saith the Lord, and vengeance is mine also, and I will repay.21 And he that shall breathe out wrath and strifes against the work of the Lord, and against the covenant people of the Lord who are the house of Israel, and shall say: We will destroy the work of the Lord, and the Lord will not remember his covenant which he hath made unto the house of Israel—the same is in danger to be hewn down and cast into the fire;22 For the eternal purposes of the Lord shall roll on, until all his promises shall be fulfilled.Moroni’s fears have been justified many times over. In the years since the Book of Mormon was published the “mistakes of men” have found many supposed faults in the Book of Mormon. From its onset, people have criticized the book because scholars did not have enough information to validate what it said. For example, everyone knew that cement was invented by the Romans, so the Book of Mormon’s claim that the Nephites had cement was an obvious fault. Then archaeologists discovered that the pre-Columbian Americans made a higher quality cement than the Romans ever did. There have been many such “mistakes” made in the ignorance of “learned” men, until scientists, archaeologists, and linguists have dispelled the ignorance.Nibley wrote a book, Sounding Brass and Tinkling Symbols, in which he showed that there are relatively few arguments against Joseph Smith and the Book of Mormon. He says that when ill-informed anti-Mormon pamphleteers can’t find new ones, they just dig up and re-word some of the old worn-out arguments that others have been using for many years.I suppose the greatest danger is not from those outside of the church who speak from ignorance. Rather, that Moroni’s intended audience is those within the church who choose to pit their education, or lack thereof, against the contents of the Book of Mormon. My best personal example is the BYU student who announced to me one day that he knew the Book of Mormon was not trustworthy because Mormon was not a credible historian. I asked how he thought he knew that. He told me that he was taking a historiography class in which he learned that good history presents both sides of a story in a balanced manner. The student said that Mormon does not present the Lamanite point of view, therefore he is not a credible historian. Having made his point, the boy walked off down the hall gloating as if he had scored a sound point.Had he stayed to listen, my response would have been “Hogwash.” Great historians are those who are intelligent enough, and are self secured enough, to not try to hide their intentions, but to take a stand and defend what they believe. Dishonest historians pretend to present a balanced argument, but do it in such a way that they try to lead the minds of gullible readers to come to the same conclusion that the historian pretends not have reached. (We see this kind of approach all the time when we watch “unbiased” TV news broadcasts.)Because of the twisted idea about historical honesty the boy learned in a history class, he thought his education had led him to expose a great “fault” in the Book of Mormon. The tragedy for the boy is that the “fault” was his own mistake. Had he been as wise as he thought he was intelligent he would have seen that his argument was in fact Mormon’s vindication.When we pit our own learning against the scriptures we are at a self-imposed disadvantage because in our own minds our reasoning or learning will win every time. They will not win because the scriptures are inferior to our intellect, but because our attitude presupposes the superiority of our own reasoning. With that presupposition, scriptural truths don’t have a chance, and our education cripples our ability to learn. Jacob lamented that situation in his own day:28 O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish.29 But to be learned is good if they hearken unto the counsels of God (2 Nephi 9:28-29).One of the surest ways to “discover” the faults in the scriptures is to read the text without reading the words. That is, to read the scriptures like we would read a novel, getting the gist of the stories without paying close attention to such mundane things as the precise meaning of words (especially the code words), verb tense, and the way conjunctions create relationships between ideas, what the words actually say.In contrast, the surest way to discover what the authors are trying to teach is to actually read the words. That takes thought, and can be difficult because often the first step in learning a new idea is the willingness to unlearn an old one. But even doing that, does not guarantee that we will hear what the author has to say.No matter how precisely an author writes, the reader will almost always understand the words according to the prior understanding and attitude the reader brings to the text. Because written words can be understood differently by different readers, the author simply has no power to control what the reader thinks the author wrote. This is even more true with inspired writings where the author is dependent on the reader’s ability to be taught by the Holy Ghost. Moroni was keenly aware of this problem when he wrote:23 And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;24 And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.25 Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.28 Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness (Ether 12:23-28).The Lord lifted from Moroni the burden of the responsibility of what his readers would understand, because that burden remains squarely on the shoulders of the readers.Notwithstanding what I have just written, I am aware that there have been many editorial changes in the book since it was first published. The most numerous are punctuation changes to make it easier for us to read. But neither Mormon nor Moroni had anything to do with the need to make those changes. There was no punctuation in the manuscript Oliver Cowdery took to the printer. The printer added them. Punctuation marks are editorial comments, just as are the chapter breaks and headings and the breaks between verses —sometimes in mid-sentence. Another frequent change was the shortening of very long sentences whose ideas were tied together into a continuum by the conjunction “that.” Modern editors have shortened some sentences by replacing “that” with a semicolon, a comma, or a period. My favorite way to read the Book of Mormon is to download the text of the first edition, use a search and replace to take out all the punctuation, and read it with the long sentences. It is remarkable how smoothly the ideas flow together.I am quite sure that Moroni’s concern was not grammatical changes. Moroni’s warning expresses concern for the reader who innocently does not understand, just as it does for the reader who chooses to not understand. The difference is that the former faithfully waits for understanding, while the latter goes away thinking how very clever he is.————————-FOOTNOTE{1} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 7.<><><><><><><><><><><><><><><><><><><><><><><><>Mormon 1:1-4 -- Who was Mormon? -- LeGrand Baker Author : lbakerMormon 1:1-4 — ?Who was Mormon?2 And about the time that Ammaron hid up the records unto the Lord, he came unto me, (I being about ten years of age, and I began to be learned somewhat after the manner of the learning of my people) and Ammaron said unto me: I perceive that thou art a sober child, and art quick to observe; [and then he placed the Nephite royal archives in the custody this little boy.] (Mormon 1:1-4).The question is: Who was this ten year old boy, and by what right could he claim possession of this priceless collection of the political and religious archives, and of the most sacred royal and priesthood regalia of the entire Nephite civilization?The first time Mormon identifies himself to us he writes, “I am Mormon, and a pure descendant of Lehi (3 Nephi 5:20).” Later, he tells us, “And I, Mormon, being a descendant of Nephi, (Mormon 1:5).”Nephi was the first king and founder of the royal Nephite dynasty.When Mormon’s son Moroni first identifies himself to us, he also defines himself by his relationship to the origin of the Nephite royal family. He writes: “Behold, I am Moroni; … I am the son of Mormon , and my father was a descendant of Nephi (Mormon 8:12-13).Mormon also tells us he is the heir to the royal line when he briefly gives us the history of the records he abridged.10 Wherefore, it came to pass that after Amaleki [the head of the house of Jacob] had delivered up these plates [small plates of Nephi] into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin.11 And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands (Words of Mormon:10-11).It seems quite clear that both Mormon and Moroni are telling us that they are the hereditary Nephite kings, even though that title had not been used for many generations.If that is the way they choose to identify themselves, then we have the right to ask, “Does the Book of Mormon trace its kingship and priesthood authority in one family from Lehi to Moroni?” The answer is “Yes.” However, there seems to be three breaks in the family line with Mosiah I, Alma I, and even Mormon himself. Each of those has to be understood in its own context to see family continuity.The Lord promised Nephi that he would be a ruler and teacher (king and priest) over his people, and in writing his sacred memories on the small plates, Nephi carefully documents the origin of the new dynasty he founded. (I have discussed that in “1 Nephi 2:19-22 – Origin of Nephi’s Dynasty” in the “scriptures” section of this website.)Even though we have no record of the kings between the time of Nephi and Mosiah I, we can know that Mosiah I was a legitimate heir to the throne—probably a younger brother of the reigning monarch—because he had access to, and apparently absconded with, the royal genealogies on the brass plates and large plates of Nephi; and the royal regalia including the sword of Laban and the Liahona (Omni 1:11, Mosiah 1:16, Alma 37:38). These were the official symbols of kingship and priesthood, and would be passed down through the ruling family for the full thousand years of Nephite history.When Mosiah I left the land of Nephi, he was accompanied by the head of the House of Jacob who carried with him the family genealogy contained on the small plates of Nephi, and perhaps also other regalia and temple implements of the legitimate Nephite priesthood authority. The official Jacob line ended in Zarahemla when “Amaleki, the son of Abinadom” inherited the family records, but had no children, and his brother had gone with Zeniff to reclaim the land of Nephi. Because there was no legal heir of Jacob who could inherit the that family’s sacred genealogy and historical record, Amaleki gave the small plates to King Benjamin (Omni 1:25;Mosiah 7:9, 9:1).So now the archives of the king, who was both the political and spiritual leader of his people, contained not only the large plates of Nephi, and the brass plates, but the sacred writings of Nephi as well.The first apparent break in the Nephite royal family genealogy was the ascension of Mosiah I, but that one is easily dealt with because he has the royal records and is acknowledge as king, so that was really no break at all.The next apparent break in the royal succession is between Mosiah II and Alma I. King Mosiah gave Alma all of the royal histories, genealogies, and regalia of the Nephite kings. As is apparent from what we know of the Nephite culture, the king’s surrendering the implements of kingship and priesthood to one who was not a legal heir would have been absolutely out of the question. So now our challenge is to bridge the royal gap between Mosiah II and Alma I.To establish Alma’s lineage we must first address the question of Zeniff’s right to lead the Nephite colony back to reclaim the land Nephi.There is evidence that Zeniff was a younger son of Mosiah I and King Benjamin’s younger brother. The evidence is first circumstantial, then circular, but it is probably valid, nonetheless.The circumstantial evidence is, first of all, that Mosiah would never send a commoner to reclaim and then to reign in the land of Nephi. When they got to the land of Nephi, Zeniff was acknowledged as king. He was accompanied by a younger heir to the house of Jacob, and they rebuilt and used the temple. Either Zeniff was a usurper of the first order or he was a legitimate heir to the kingship. And Mormon never suggests a problem with his legitimacy.There is a roughly contemporary and similar situation in the Old Testament. When Cyrus sent Jews back to reclaim the land of Jerusalem he sent a prince named Zerubbabel to lead the colony and rebuild the temple (1 Chronicles 3:15-19, Ezra 5:1-2). That is the way it was done. If Zeniff were not a legitimate heir to the throne, he could not go to the land of Nephi and claim to be its rightful king.The other evidence that Zeniff was a prince is that he had a royal education. The quality of one’s education has always (except to a lesser degree in our own time) been sure evidence of political, economic and religious rank. The Nephite culture was no different from that.When Mormon introduces us to King Benjamin, he tells us that the king had three sons, “And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord (Mosiah 1:1-2).” The “language of his fathers” would have included at least Hebrew and Egyptian, otherwise his sons could not have read the brass plates or the small plates of Nephi. Princes must know how, not just to read but also to understand, the secrets of the state and the mysteries that only kings had a right to know. Therefore, the princely education was always the dominion and the evidence of royalty.When Zeniff begins his short autobiography, the very first thing he says is that he has a royal education. “I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers’ first inheritance…. (Mosiah 9:1)” So the second circumstantial evidence is that Alma’s grandfather had a royal education (OK, so that bit about their relationship was a leap of logic that needs to be dealt with. Just hang on and we’ll get there.)The circular evidence that Zeniff was a prince is based on that logical leap, but it is still the strongest evidence of all: Mosiah II could not have given the rule of the Nephite nation to just anyone. Mosiah could never have acknowledged Alma as a legitimate claimant to the Nephite throne if Alma’s grandfather had not also been a legitimate heir to the kingdom.Now our next problem is to establish that Alma was, in fact, a young Nephite prince. The first evidence is that Mormon tells us so. When Mormon introduces us to Alma, he describes Alma’s heritage with the same words as he describes his own. He writes, “But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken (Mosiah 17:2).”In a footnote in Who Shall Ascend into the Hill of the Lord, Stephen and I examined the evidence that Alma was a prince — a younger brother of King Noah.There are several indications that Alma was a young prince. Evidence of his age is found when his son Alma II spoke to the people of Zarahemla, saying:5 And behold, after that, they were brought into bondage by the hands of the Lamanites in the wilderness; yea, I say unto you, they were in captivity, and again the Lord did deliver them out of bondage by the power of his word; and we were brought into this land, and here we began to establish the church of God throughout this land also (Alma 5:5).So “they” were brought into bondage, and “we” came out. When Luke wrote “we” and “they” in Acts, it is taken as a key to knowing when he was and was not with Paul’s party. If that same principle can be applied here, it says that when they were brought into bondage Alma II was not with them, but he was when they came out—indicating that he had been born while they were there.It was customary that a boy be married by the age of 18 to 20, but if one were not a “young man,” he could not sit in the councils of the Israelites, until he was 32, married, and had a child. If Alma II were his father’s oldest child, or at least his oldest son, and born when his father was in his early twenties, then Alma I may have been only in his late teens when he heard Abinadi. That was too young to sit in the king’s Council unless one was a prince.Another indication of Alma’s high rank (and probably of his popularity among the people) is that Noah did not arrest him, as he would have done a commoner, but rather sent someone to assassinate him.Probably the strongest evidence is that after he got to Zarahemla and the king’s sons refused to accept the throne, Alma was next in line for the throne. That could only be true if Zeniff, the king of the Nephites in the land of Nephi, were also a Nephite prince, and if Alma were his son and Noah’s younger brother, and, therefore, a legal heir to both Nephite thrones. {1}After Alma and his people came to Zarahemla and he was made Chief Judge he did not have the title of king, but he did have all of the authority of the royal office, including his status as High Priest of the Church.In pre-exilic Israel the king was both head of government and the head of the state religion. That is evident by the facts that Solomon dedicated the Temple and offered sacrifices. Later the temple appears to have been the “royal chapel” during the reign of Isaiah’s friend King Hezekiah. We see the same relationship of church and state in the reign of King Benjamin who presided at the celebration of the Feast of Tabernacles.Alma’s innovation was that he organized the religion into a more structured “church.” We know they worshiped the Savior, but we know almost nothing about how the church organization worked except that it served to keep Alma and his friends together even when they were under bondage in the wilderness. The church had priests and teachers to whom Alma had given authority. They performed baptisms, and held meetings. We also know they lived the Law of Moses. (However, we do not know what they meant by “the Law of Moses.” The version of the Law that we have in our Bible was severely edited by post-exilic Jews who changed the Law to fit their new circumstances as part of the Persian empire.)King Mosiah acknowledged the value of Alma’s church organization and gave him royal authority to continue it after he came to Zarahemla. So latter, when Alma was Chief Judge, he, like the kings before him, had all the powers of both the kingship and the High Priesthood.Alma II again divided the royal authority between the political and ecclesiastical. Alma retained his High Priest responsibilities in the Church, and those powers were passed down through the heirs of his family until Nephi III. When the Savior came to the Nephites he established a new Church that no longer adhered to the Law of Moses, and he also established a political theocracy. He made Nephi III head of both church and state. That authority remained intact and with the family for four generations until the time of Ammaron who gave all of the archives and regalia to the boy Mormon. Now we are confronted with our original question: How did Mormon fit into the ruling family and by what right did Ammaron turn the entire royal archives over to the keeping of a ten year old boy?Again, the evidence that Mormon was legitimate heir to the kingship and priesthood of the royal family is very firm even though the evidence we are given might be considered as only circumstantial.The history of the sacred records and regalia is the key to understanding who Mormon was. He tells us they had remained in the custody of Nephi’s heirs, from father to son for the full thousand years of Nephite history. Mormon tells us he is heir of the Nephite kings when he gives us the history of the royal archives and says, “they were handed down from king Benjamin, from generation to generation until they have fallen into my hands (Words of Mormon:10-11).”The details of their more recent history was that from Nephi III they were passed to his son Nephi, then to his son Amos. Amos died and put them in the custody of his brother Ammaron. By that time, the Nephite apostasy had become so widespread that the records were no longer safe where they had been kept. Then, as Mormon tells us,48 And it came to pass that when three hundred and twenty years had passed away, Ammaron, being constrained by the Holy Ghost, did hide up the records which were sacred—yea, even all the sacred records which had been handed down from generation to generation, which were sacred—even until the three hundred and twentieth year from the coming of Christ.49 And he did hide them up unto the Lord, that they might come again unto the remnant of the house of Jacob, according to the prophecies and the promises of the Lord. And thus is the end of the record of Ammaron (4 Nephi 1:48-49).The sacred records which Ammaron hid were the dynastic archives of Nephi’s royal family. But, if we can judge by the stories and quotes from original documents which are found in our Book of Mormon (like 1 Nephi, Alma’s journal, and the official history kept by Nephi III), we can know that Ammaron’s archives also included official state and church records as well. These records were preserved in a massive collection of metal plates that were eventually re-hidden by Mormon and preserved in secret cave.We know that because two months before his death in 1877, Brigham Young described the contents of that cave. He explained that he wanted Latter-day Saints to know and remember what had happened to the plates of the Book of Mormon. The following paragraph is the account of Joseph’s returning the plates to Moroni as Brigham Young reported that Oliver Cowdery told it to him:This is an incident in the life of Oliver Cowdery, but he did not take the liberty of telling such things in meeting as I take. I tell these things to you, and I have a motive for doing so. I want to carry them to the ears of my brethren and sisters, and to the children also, that they may grow to an understanding of some things that seem to be entirely hidden from the human family. Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: “This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ.” I tell you this as coming not only from Oliver Cowdery, but others who were familiar with it, and who understood it…. {2}Now we return to Mormon’s story. We have learned that he has custody of that entire royal archives, but we still have not addressed the original question is: Who was this boy and by what right did Ammaron entrust the safety and preservation this priceless collection of the most sacred royal and religious archives and regalia of the entire Nephite civilization into the hands of a mere child? The answer is obvious—he was a prince— but now we need the evidence to substantiate that.At the beginning of his own autobiography he tells us:1 And now I, Mormon, make a record of the things which I have both seen and heard, and call it the Book of Mormon.2 And about the time that Ammaron hid up the records unto the Lord, he came unto me, (I being about ten years of age, and I began to be learned somewhat after the manner of the learning of my people) and Ammaron said unto me: I perceive that thou art a sober child, and art quick to observe;3 Therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people; and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto the Lord all the sacred engravings concerning this people.4 And behold, ye shall take the plates of Nephi unto yourself, and the remainder shall ye leave in the place where they are; and ye shall engrave on the plates of Nephi all the things that ye have observed concerning this people (Mormon 1:1-4).The hill Shim was the strategic location chosen by the Jaredites to fight their final battle. {3} It is likely that the Nephites recognized its military value and also had a fortification there and that Ammaron thought that would a safe place to keep the royal archives. Later on, Mormon moved the archives to a the cave in the hill Comorah where they still are. Mormon explained,22 And it came to pass that the Nephites did again flee from before them, taking all the inhabitants with them, both in towns and villages.23 And now I, Mormon, seeing that the Lamanites were about to overthrow the land, therefore I did go to the hill Shim, and did take up all the records which Ammaron had hid up unto the Lord (Mormon 4:22-23).Later, he tells us,6 And it came to pass that when we had gathered in all our people in one to the land of Cumorah, behold I, Mormon, began to be old; and knowing it to be the last struggle of my people, and having been commanded of the Lord that I should not suffer the records which had been handed down by our fathers, which were sacred, to fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son Moroni (Mormon 6:6).Even though Mormon does not use the word, we know from what he does tell us that he was a prince who, in his maturity, had all of the powers of the ancient kings.We know that he had a royal education and could read the Egyptian on small plates as well as the full range of the dialects of the evolution of the Nephite language from its original Hebrew to the Reformed Egyptian of his own time. Even in translation, we can detect that linguistic evolution by the changes in literary styles from Nephi to Alma, to 3 Nephi, and to Mormon in Moroni 7. In considering the extent of those changes, it is a useful comparison to see the thousand-year evolution in the English language from Chaucer to Shakespeare and the King James Bible, to Victorian literature, to modern television-standard American English. There is no reason to believe that the Nephite language did not change in just as dramatic a way, especially when one recognizes the infusion of not just Egyptian, but also Mulekite, Jaredite, and even Greek names interwoven into the Book of Mormon history. If there were non-Hebrew names then there must have also been non-Hebrew words in the language, perhaps much like modern English that is a conglomerate of Anglo-Saxon, Latin, French and German, and even African.So we know without being told that Mormon could read Hebrew and Egyptian as well as the variations and dialects that evolved in the language during the thousand years of Nephite history. He must have had a brilliant mind as well as an amazing education.The apparent break in the Book of Mormon’s genealogical record between Amos, Ammaron, and Mormon is probably accounted for in one of two ways: Either because Amos’s son, Mormon (young Mormon’s father) was away in the back country when Amos died so Amos placed the archives in his brother’s custody until Mormon could return. Or (and this may be the more likely), Amos had no sons so his brother inherited the royal prerogatives, and young Mormon was Ammaron’s grandson.We know almost nothing about Mormon’s father, or why Ammaron gave the royal archives into the boy’s custody, rather than into his father’s. Mormon tells us only this:5 And I, Mormon, being a descendant of Nephi, (and my father’s name was Mormon) I remembered the things which Ammaron commanded me.6 And it came to pass that I, being eleven years old, was carried by my father into the land southward, even to the land of Zarahemla (Mormon 1:5-6).After that, we are left to assume that his father either died of natural causes or was assassinated, because when war broke out five years later, Mormon’s father (who by his brithright should have commanded the Nephite armies) is not even mentioned.Young Mormon was about the same age as Joseph Smith when Joseph received the First Vision, when Mormon also received a similar calling from the Savior himself. However, he does not give us the details Joseph does; Mormon reports only:15 And I, being fifteen years of age and being somewhat of a sober mind, therefore I was visited of the Lord, and tasted and knew of the goodness of Jesus (Mormon 1:15).I think Mormon has just described his own sode experience. Even though we have no way of knowing how similar those two experience were, I am quite content in believing that those same words might also serve as an accurate, albeit very abbreviated, remembrance of Joseph’s First Vision.Mormon continues his narrative:1 And it came to pass in that same year there began to be a war again between the Nephites and the Lamanites. And notwithstanding I being young, was large in stature; therefore the people of Nephi appointed me that I should be their leader, or the leader of their armies.2 Therefore it came to pass that in my sixteenth year I did go forth at the head of an army of the Nephites, against the Lamanites; therefore three hundred and twenty and six years had passed away (Mormon 2:1-2).His language is very explicit. He does not say that at age sixteen he was given actual command of the armies. What he says is that he was appointed “their leader” and that he went “at the head of an army.” This sounds very much like the situations in medieval Europe when armies fought hand to hand. The young king or the heir-apparent went before the armies as the token commander (kind of like a mascot to encourage the army, but that’s probably not a very good word to describe his official capacity.)I read Mormon’s words to say that same thing, because, in contrast to that language, when he had grown older he reported he “had led them many times to battle (Mormon 3:12).” And then, for second time, he actually command of all of the Nephite armies. He wrote:1 And it came to pass that I did go forth among the Nephites, and did repent of the oath which I had made that I would no more assist them; and they gave me command again of their armies, for they looked upon me as though I could deliver them from their afflictions (Mormon 5:1).Mormon was also the prophet and head of the Christian Church. We know that by the introduction to his address recorded by his son in Moroni 7. He began by saying:2 And now I, Mormon, speak unto you, my beloved brethren; and it is by the grace of God the Father, and our Lord Jesus Christ, and his holy will, because of the gift of his calling unto me, that I am permitted to speak unto you at this time.3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven (Moroni 7:2-3).Who was Mormon? He was by right of heritage the king and religious leader of the Nephite nation. And by right of his faithfulness to that heritage, he was prophet and president of the Church that the Savior established when he came to America.Mormon was a magnificent historian who wrote with dedication, clarity, and purpose, and who instilled both that purpose and dedication into his son Moroni.And he and his son are my heroes !——————–FOOTNOTES{1}?Who Shall Ascend into the Hill of the Lord, first edition, p. 692 footnote 741; second edition, p. 489-90 footnote 752.{2} Brigham Young, Journal of Discourses, 19:38-39.{3} Shim was the Jaredite name for the hill where their last battle was held as is shown in this passage from the book of Ether:3 And the Lord warned Omer in a dream that he should depart out of the land; wherefore Omer departed out of the land with his family, and traveled many days, and came over and passed by the hill of Shim, and came over by the place where the Nephites were destroyed, and from thence eastward, and came to a place which was called Ablom, by the seashore, and there he pitched his tent, and also his sons and his daughters, and all his household, save it were Jared and his family (Ether 9:3).<><><><><><><><><><><><><><><><><>3 Nephi 27:28-31 & 3 Nephi 28:10-11 – LeGrand Baker – ‘The Fulness of Joy’ Author : lbaker3 Nephi 27:28-31 & 3 Nephi 28:10-11?28 And now I go unto the Father. And verily I say unto you, whatsoever things ye shall ask the Father in my name shall be given unto you.29 Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh, receiveth; and unto him that knocketh, it shall be opened.30 And now, behold, my joy is great, even unto fulness, because of you, and also this generation; yea, and even the Father rejoiceth, and also all the holy angels, because of you and this generation; for none of them are lost.31 Behold, I would that ye should understand; for I mean them who are now alive of this generation; and none of them are lost; and in them I have fulness of joy (3 Nephi 27:28-31).——————–10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one;11 And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me (3 Nephi 28:10-11).——————–18 And it came to pass that when Jesus had made an end of praying unto the Father, he arose; but so great was the joy of the multitude that they were overcome.19 And it came to pass that Jesus spake unto them, and bade them arise.20 And they arose from the earth, and he said unto them: Blessed are ye because of your faith. And now behold, my joy is full.21 And when he had said these words, he wept, and the multitude bare record of it, and he took their little children, one by one, and blessed them, and prayed unto the Father for them (3 Nephi 17:18-21).——————–The term “fulness of joy” expresses several facets of the same condition. The condition is a truth/light/love/joy continuum, just as our existence is a progression, beginning in our premortal world and continuing in this life until we finding fulfillment in the presence of God.In every stage the relationship expressed by the Hebrew word hesed (unfailing love based on a prior covenant) is an essential part of that joy. The continuum leads through fraternal love (Philadelphia, translated as “brotherly kindness”) and charity (in 2 Peter 1:7); to redemption (which in the Book of Mormon usually means to come into the presence of the Savior), to celestial glory which is being with both the Father and the Son, and also with all the other people we love.From these scriptures it is reasonable to conclude that the “fulness of joy” is a product of eternal, loving relationship with the Savior. However, the scriptural uses of that and similar phrases teaches us that there is more to it than that. And the “more” has to do with qualifying to be a participant in such a relationship. The Savior explained that qualification (singular) while teaching his Apostles:9 As the Father hath loved me, so have I loved you: continue ye in my love.10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.12 This is my commandment, That ye love one another, as I have loved you (John 15:9-12).That, of course, is the major theme that runs through all of the scriptures, just as every commandment is a subset of that great commandment. Both the love and the joy spoken of here are gifts of the Holy Ghost (Moroni 8:25-26, Acts 13:52), and, like any other gift, must be cultivated until perfected. James calls it the “royal law,” but warns that even a selective prejudice erodes our ability to love. He wrote:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors (James 2:8-9).As God is no respecter of persons, so we have no right to be. There is no legitimate place in the human soul that can house prejudice or intolerance. They, like a cancer, grow to discolor and distort one’s sense of Self because they cripple our ability to see the worth of the people around us. They cause us to divide God’s children into the categories of “us” and “others.” Thereby, they inhibit our ability to love and diminish our capacity to experience joy.While love and joy may be different at first, they grow in a near-parallel continuum until they meet and become only different expressions of the same thing.40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:40).This principle is made graphic in the Savior’s intercessory prayer in John 17. The initial focus of the prayer is his desire to perpetuate the relationships he has with the Apostles, that thereby “they might have my joy fulfilled in themselves.” (V. 13). The relationship is emphised by the words “my joy fulfilled in themselves.”Then he expands that prayer and concludes with:20 Neither pray I for these alone, but for them also which shall believe on me through their word;21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them (John 17:20-26).The Savior’s prayer among the Nephites echoes the same promise:29 Father, I pray not for the world, but for those whom thou hast given me out of the world, because of their faith, that they may be purified in me, that I may be in them as thou, Father, art in me, that we may be one, that I may be glorified in them. (3 Nephi 19:29).As do these words to Moses:39 For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man (Moses 1:39).The ancient psalms also testify that for man, the “fulness of joy” is being where God is.11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore (Psalms 16:11).As love and joy are the final product of eternal salvation, so also are they the products of the intermediate steps that bring us to exaltation. The scriptures frequently speak of the fulness of joy in the same contexts as they speak of brotherly love and charity. Once again, a proper analysis of these principles would require a book length discussion, so the best I can do here is to suggest some scriptures that provide the keys. I have broken the subject of the “fulness of joy” into the following parts and quoted some relevant scriptures under each heading. They are:1. Premortal love and joy2. Remission of sins3. Knowledge of Truth4. Family and Friends5. Redeem (to come into the presence of God)6. Endure to the end7. Resurrection8. The destiny of celestial persons9. Conclusion~~~~~~~~~~~~~~~~~~~~~~~~~~~~~PREMORTAL LOVE AND JOY5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it (2 John 1:5-6).——————–4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;7 When the morning stars sang together, and all the sons of God shouted for joy? (Job 38:1-7)——————–1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.4 And these things write we unto you, that your joy may be full (1 John 1:1-7).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~REMISSION OF SINS3 And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them (Mosiah 4:3).——————–11 And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel (Mosiah 4:11).——————–20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins. And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy (Mosiah 4:20).——————–13 Now this was a great cause for lamentations among the people, while others were abasing themselves, succoring those who stood in need of their succor, such as imparting their substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions, for Christ’s sake, who should come according to the spirit of prophecy;14 Looking forward to that day, thus retaining a remission of their sins; being filled with great joy because of the resurrection of the dead, according to the will and power and deliverance of Jesus Christ from the bands of death (Alma 4:13-14).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~KNOWLEDGE of TRUTHThere are three components of joy. The first is love—relationships with the Gods, as well as with family and friends. The second is light—the pure light of Christ that fills the immensity of space and gives life to all things (D&C 88 & 93). The third is truth which is the source of both the light and the love. “It appears that love, light, and truth are equivalents—they come from God and are expressions of his glory…. Joy is the product of truth/light/love.” (Who Shall Ascend into the Hill of the Lord, first edition, p. 565; second edition, p. 802-3. The second edition is on this website.)26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:26-28).——————–12 And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit.13 Verily, verily, I say unto you, I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy;14 And then shall ye know, or by this shall you know, all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive (D&C 11:12-14).——————–61 If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal (D&C 42:61).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~FAMILY and FRIENDS34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).——————–30 And even if they do unto you even as they have done unto me, blessed are ye, for you shall dwell with me in glory.31 But if they reject not my words, which shall be established by the testimony which shall be given, blessed are they, and then shall ye have joy in the fruit of your labors.32 Verily, verily, I say unto you, as I said unto my disciples, where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them—even so am I in the midst of you (D&C 6:30-32).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~REDEEM (to come into the presence of God)See “A Meaning of ‘Redeem’— to ‘Come Unto Christ’,” in Who Shall Ascend into the Hill of the Lord, first edition, p. 510-20; second edition, p. 725-39.51 Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field.52 And he said unto the first: Go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance.53 And he said unto the second: Go ye also into the field, and in the second hour I will visit you with the joy of my countenance.54 And also unto the third, saying: I will visit you;55 And unto the fourth, and so on unto the twelfth.56 And the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord (D&C 88:51-56).——————–10 And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God.11 And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient.12 And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters (Moses 5:10-12).——————–67 And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption, and received a fulness of joy;68 And all the days of Zion, in the days of Enoch, were three hundred and sixty-five years.69 And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, ZION IS FLED (Moses 7:67-69).——————–6 Now, this was what Ammon desired, for he knew that king Lamoni was under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God—7 Therefore, what the queen desired of him was his only desire. Therefore, he went in to see the king according as the queen had desired him; and he saw the king, and he knew that he was not dead (Alma 19:6-7).——————–51 Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field.52 And he said unto the first: Go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance.53 And he said unto the second: Go ye also into the field, and in the second hour I will visit you with the joy of my countenance.54 And also unto the third, saying: I will visit you;55 And unto the fourth, and so on unto the twelfth.56 And the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord (D&C 88:51-56).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ENDURE TO THE END2 And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed is he that endureth to the end (Alma 38:2).——————–36 Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full.37 Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul.38 And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life (D&C 101:36-38).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~RESURRECTIONThe condition of the Celestial glory is truth/light/love/joy, and only those who are physically capable of enduring that glory will be able to be there. The Prophet Joseph explained:1 The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;3 Also the blazing throne of God, whereon was seated the Father and the Son (D&C 137:1-3).Therefore, a necessary prerequisite to the fulness of joy is to have a body that can be in the presence of that throne that is like “circling flames of fire.” If our resurrected bodies are not made of that same pure light, then in the presence of God we would sizzle.——————–26 Wherefore, it [the earth] shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.27 For notwithstanding they die, they also shall rise again, a spiritual body.28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness (D&C 88:26-29).——————–33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;34 And when separated, man cannot receive a fulness of joy (D&C 93:33-34).——————–14 All these had departed the mortal life, firm in the hope of a glorious resurrection, through the grace of God the Father and his Only Begotten Son, Jesus Christ.15 I beheld that they were filled with joy and gladness, and were rejoicing together because the day of their deliverance was at hand.16 They were assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death.17 Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness of joy.18 While this vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death, the Son of God appeared, declaring liberty to the captives who had been faithful;19 And there he preached to them the everlasting gospel, the doctrine of the resurrection and the redemption of mankind from the fall, and from individual sins on conditions of repentance (D&C 138:14-19).~~~~~~~~~~~~~~~~~~~~~~~~~~~~~DESTINY OF CELESTIAL PERSONS1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).——————–6 The angels do not reside on a planet like this earth;7 But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord.8 The place where God resides is a great Urim and Thummim.9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s.10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known;11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word (D&C 130:6-11).If the white stone mentioned here teaches persons in the Celestial world about “a higher order of kingdoms” then it must follow that such kingdoms are not only within the understanding but also within the reach of persons with celestial bodies. That presupposes that if one has a resurrected body that is capable of withstanding unlimited glory, then the eternities promise an amazing adventure !~~~~~~~~~~~~~~~~~~~~~~~~~~~~~CONCLUSIONIf there is a conclusion that sums up the relationship of love and joy, then Lehi’s words to his sons are probably as comprehensive as we will find:24 But behold, all things have been done in the wisdom of him who knoweth all things.25 Adam fell that men might be; and men are, that they might have joy.26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given (2 Nephi 2:24-26).——————–14 Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth.15 But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love (2 Nephi 1:14-15).<><><><><><><><><><><><><><><>><><><><><><><><><>??3 Nephi 27:13-22 – ‘because my Father sent me’ – LeGrand Baker Author : lbaker3 Nephi 27:13-22 ?These verses seem to explain five different principles, but they must be discussed as a single unit.I have placed them in sections numbered 1 through 5 to make it easier to see their relationships.(1) 13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.(2) 14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.(3) 18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.(4) 20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.(5) 21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;22 Therefore, if ye do these things blessed are ye, for ye shall be lifted up at the last day.We have just read what is probably the most succinct and comprehensive definitions of the gospel in the scriptures. The consummate gospel is simply this: “I came into the world to do the will of my Father, because my Father sent me.” However, there are many subsets, and each one describe or define a facet of the whole. In the next verses the Savior explains those subsets and teaches us that they are absolutely necessary to our salvation.If we discussed just verse 13 even superficially, it would require a book length examination of what we know about the Savior’s premortal history from before the beginning, intelligence, Council in Heaven, war in heaven, creation, spirit world, as well as the powers and implications of his infinite and eternal Atonement.I think I am ?supposed to be writing a commentary on what the Savior said, but I cannot be so presumptuous as to even suggest I could undertake such a task. It is like trying to polish a silver goblet that already shines to perfection. Anything I might do would only scratch it. Yet, the Savior’s statement insists we try to approach an understanding of what he is saying. After some consideration I have decided to approach it this way: Rather than muddle the explanation with my commentary, I wish to just quote scriptures in an order that will that will tell the story. I offer them as a celebration rather than as a commentary.————————–(1) 13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me (3 Nephi 27:13).————————– – –26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth (D&C 93:26)————————– – –1 In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.2 The same was in the beginning with God.3 All things were made by him; and without him was not anything made which was made.4 In him was the gospel, and the gospel was the life, and the life was the light of men (JST John 1:1-4)————————– – –12 By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God——13 Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning (D&C 76:2-13).————————– – –8 Wherefore, I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of.9 Wherefore, I say unto you that I have sent unto you mine everlasting covenant, even that which was from the beginning (D&C 49:8-9).————————– – –47 And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me (Moses 7:47).————————– – –21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn (D&C 93:76:21).————————– – –9 And it came to pass that he stretched forth his hand and spake unto the people, saying:10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world.11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning (3 Nephi 11:9-11).————————– – –24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell;25 And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;26 And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever (Abraham 3:24-26).1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).————————– – –16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).————————– – –(2) 14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father (3 Nephi 27:14-17).————————– –3 Listen to him who is the advocate with the Father, who is pleading your cause before him——4 Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified (D&C 45:3-4).————————– – –15 Therefore I command you to repent—repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.16 For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;17 But if they would not repent they must suffer even as I;18 Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—19 Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men (D&C 19:15-19).————————– – –13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters (Ether 3:13-14).————————– – –19 And there he preached to them [the dead in the spirit world] the everlasting gospel, the doctrine of the resurrection and the redemption of mankind from the fall, and from individual sins on conditions of repentance (D&C 138:19).————————– – –And now after all of the proofs made of him,By witnesses truly, by whom he was known,This is mine, last of all, that he lives; yea, he lives!And sits at the right hand of God on his throne.And I heard a great voice bearing record from heav’n,He’s the Saviour and only begotten of God;By him, of him, and through him, the worlds were all made,Even all that careen in the heavens so broad.Whose inhabitants, too, from the first to the last,Are sav’d by the very same Saviour of ours;And, of course, are begotten God’s daughters and sonsBy the very same truths and the very same powers.[“The Vision” by the Prophet Joseph Smith. Times and Seasons, February 1, 1843. Compare D&C 76:22-41.]————————– – –(3)?18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.————————-1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am (D&C 93:1).————————– – –37 And I say unto you again that he cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven? Therefore, ye cannot be saved in your sins (Alma 11:37).————————– – –33 Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also.34 But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy.35 And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it; wherefore the final state of the souls of men is to dwell in the kingdom of God, or to be cast out because of that justice of which I have spoken.36 Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God. And thus I spake unto my brethren. Amen (1 Nephi 15:33-36).————————– – –27 For notwithstanding they [“the righteous”] die, they also shall rise again, a spiritual body.28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received (D&C 88:26-32).————————– – –(4) 20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day (3 Nephi 27:20).————————– – –40 And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us—41 That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;42 That through him all might be saved whom the Father had put into his power and made by him43 Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him (D&C 76:40-43).————————– – –2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins (3 Nephi 12:2).6 And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost (3 Nephi 12:6).————————– – –50 But God hath made known unto our fathers that all men must repent.51 And he called upon our father Adam by his own voice, saying: I am God; I made the world, and men before they were in the flesh.52 And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.53 And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden.54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world.55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment.57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.58 Therefore I give unto you a commandment, to teach these things freely unto your children, saying:59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;61 Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.62 And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time.63 And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual; things which are in the heavens above, and things which are on the earth, and things which are in the earth, and things which are under the earth, both above and beneath: all things bear record of me (Moses 6:50-63).————————– – –18 Therefore, it [the earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;19 For after it [the earth] hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:18-26).————————– – –What we have read so far looks simple but is both profound and very complete:(1) this is the gospel: that I came into the world to do the will of my Father, because my Father sent me.(2) my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me(3) this is the word: no unclean thing can enter into his kingdom(4) this is the commandment: Repent, be baptized, be sanctified by the reception of the Holy Ghost, that ye may stand spotlessNow we are given a new definition of the gospel: “for that which ye have seen me do even that shall ye do. … Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am.” As the first definition of the gospel is about the Savior’s mission: “I came into the world to do the will of my Father, because my Father sent me,” so the second definition is about our mission, it must also read: “I came into the world to do the will of my Father, because my Father sent me.”(5) 21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;22 Therefore, if ye do these things blessed are ye, for ye shall be lifted up at the last day (3 Nephi 27:21-22).27 And know ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just. Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am.28 And now I go unto the Father. And verily I say unto you, whatsoever things ye shall ask the Father in my name shall be given unto you.29 Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh, receiveth; and unto him that knocketh, it shall be opened (3 Nephi 27:27-29).————————– – –Even though these words were spoken directly to the Twelve, they still apply (at least to some degree) to all of us. If that is so, then the next question is: What other scriptures that describe premortal covenants might apply to each of us? There are many. The following is just a sampling.————————– – –57 And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity (D&C 133:57).————————– – –28 I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me and my Father before the world was (D&C 132:28).————————– – –7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things——8 Now they were ordained after this manner——being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end——9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen (Alma 13:7-9).————————– – –9 Will I accept of an offering, saith the Lord, that is not made in my name?10 Or will I receive at your hands that which I have not appointed?11 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? (D&C 132:9-11)————————– – –7 Whereof I [Paul] was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,11 According to the eternal purpose which he purposed in Christ Jesus our Lord:12 In whom we have boldness and access with confidence by the faith of him (Ephesians 3:7-12).————————– – –10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full (Alma 12:10).26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;27 And no man receiveth a fulness unless he keepeth his commandments.28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:26-28).————————– – –1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.7 Now they have known that all things whatsoever thou hast given me are of thee.8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.10 And all mine are thine, and thine are mine; and I am glorified in them.11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.16 They are not of the world, even as I am not of the world.17 Sanctify them through thy truth: thy word is truth.18 As thou hast sent me into the world, even so have I also sent them into the world.19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.20 Neither pray I for these alone, but for them also which shall believe on me through their word;21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them (John 17:1-26).————————– – –28 Father, I thank thee that thou hast purified those whom I have chosen, because of their faith, and I pray for them, and also for them who shall believe on their words, that they may be purified in me, through faith on their words, even as they are purified in me.29 Father, I pray not for the world, but for those whom thou hast given me out of the world, because of their faith, that they may be purified in me, that I may be in them as thou, Father, art in me, that we may be one, that I may be glorified in them.30 And when Jesus had spoken these words he came again unto his disciples; and behold they did pray steadfastly, without ceasing, unto him; and he did smile upon them again; and behold they were white, even as Jesus (3 Nephi 19:28-30).————————– – –34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).————————– – –5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it (2 John 1:5-6).————————– – –1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;6 And to knowledge temperance; and to temperance patience; and to patience godliness;7 And to godliness brotherly kindness; and to brotherly kindness charity.8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:1-10).————————– – –50 And again we bear record——for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just——51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given——52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.54 They are they who are the church of the Firstborn.55 They are they into whose hands the Father has given all things——56 They are they who are priests and kings, who have received of his fulness, and of his glory;57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.58 Wherefore, as it is written, they are gods, even the sons of God——59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.60 And they shall overcome all things.61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.62 These shall dwell in the presence of God and his Christ forever and ever.63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people.64 These are they who shall have part in the first resurrection.65 These are they who shall come forth in the resurrection of the just.66 These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all.67 These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn.68 These are they whose names are written in heaven, where God and Christ are the judge of all.69 These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.70 These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical (D&C 76:50-70).————————– – –36 Thus was it made known that our Redeemer spent his time during his sojourn in the world of spirits, instructing and preparing the faithful spirits of the prophets who had testified of him in the flesh;37 That they might carry the message of redemption unto all the dead, unto whom he could not go personally, because of their rebellion and transgression, that they through the ministration of his servants might also hear his words.38 Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days and father of all,39 And our glorious Mother Eve, with many of her faithful daughters who had lived through the ages and worshiped the true and living God.[He lists several more by name and then adds]55 I observed that they were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God.56 Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men.57 I beheld that the faithful elders of this dispensation, when they depart from mortal life, continue their labors in the preaching of the gospel of repentance and redemption, through the sacrifice of the Only Begotten Son of God, among those who are in darkness and under the bondage of sin in the great world of the spirits of the dead. (D&C 138:36-39, 55-57).<><><><><><><><><><><><><><><><><><><><><><>3 Nephi 27:1-10 – LeGrand Baker – Covenant New Names must be validated by Ordinances Author : lbaker3 Nephi 27:5-6 5…ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day.6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.The context is the Savior’s explaining that the name of his church must be “the Church of Christ.” He asks:8 And how be it my church save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel.I think we sometimes read this passage with a shrug of the shoulders and a “Well, we aren’t called Lutherans or Baptists or some other name, so we are alright!” If that is our response, then we have missed the point entirely. The Savior is not just talking about a church’s corporate name, he is talking about a covenant name that is necessary to salvation. There is always a new name with each new covenant. So much so, that the words “name” and “covenant” can often be interchangeable in the scriptures without changing the meaning.A new name is a new covenantal identity. In our verses, it denotes one’s relationship with the Savior. King Benjamin, Alma, and the Savior all affirm the necessity of this covenant relationship.King Benjamin taught:7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters (Mosiah 5:7).Alma told his father:24 … I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit.25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God (Mosiah 27:24-26).And, when the Savior showed himself to the Brother of Jared he said:14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters (Ether 3:14).In Psalm 2, which was sung at the time of the king’s anointing during his coronation ceremony, he is given the new covenant name of “son,” and he quotes Jehovah as saying “this day have I begotten thee.” Thus the anointing of the king serves two purposes, one is the legal covenant of adoption, the other is giving him a new name as a part of his enthronement ceremony. He is now a “son” and therefore a legitimate heir of Jehovah.The relevant principle to us is that we are promised that if we are righteous we will inherit “all things.” The systems of heaven are perfectly just and therefore must be perfectly consistent — “legal” in every respect. (D&C 132:7-14) Nothing is “acceptable” except it is done by a covenant that is ratified by an appropriate ordinance.If we are to inherit “all things” we must be legally qualified to inherit — that is, we must be adopted sons and daughters of Christ just as the scriptures teach. That adoption can only be made acceptable by covenant and ordinance.All valid new covenants must also include a new name. We must take upon ourselves the name of Christ, just as, in our society, an adopted child takes the name of his adoptive parents. That new name is a new identity. A simple example of new identities that come with covenant names is when a man becomes a “bishop.” He now has a new name/title and a new identity. But that new name and identity is only valid at church. He is still “Richard” among his friends and his associates at work. Similarly, all sacred new names are only valid in relation to the covenant they represent. Some covenants are formal, some informal, but they are all necessary. “President” is the name/title of a Relief Society president, just as “Sister” and “Elder” are name/titles of missionaries.In those examples, accepting the call is the covenant, but that is meaningless without the appropriate ordination or setting apart blessing. In the New Testament, James said that very succinctly, “faith without works is dead.” In that passage “faith” is pistis, the Greek word for covenant or contract. “works” is a reference to the ordinances. That is, the covenants without the ordinances are dead.” Alma used James’s words the same way when he explained that the plan of redemption was “made known unto them according to their faith and repentance and their holy works (Alma 12:30).”Therefore the name, “Church of Jesus Christ,” is more than just a corporate identity. It is an acknowledgment that its members are adopted children and heirs of the Savior. In our case, that covenant of adoption is renewed each Sunday when we take the Sacrament. But there is more, as the Prophet Joseph testified:23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.(The importance of new covenant names is discussed at length in Who Shall Ascend into the Hill of the Lord, first edition, 495-517; second edition, 358-72.)<><><><><><><><><><><><><><><><><><><><><><><><>3 Nephi 26:17-21 – LeGrand Baker – How to create a Zion Society Author : lbaker3 Nephi 26:17-2117 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost.18 And many of them saw and heard unspeakable things, which are not lawful to be written.19 And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another.20 And it came to pass that they did do all things even as Jesus had commanded them.21 And they who were baptized in the name of Jesus were called the church of Christ.In these short verses, Mormon has laid out the conditions that are the foundation of a Zion society, and summarizes its necessary components.1. “The disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them.” Moroni tells us the qualifications of those who were baptized:2 Neither did they receive any unto baptism save they came forth with a broken heart and a contrite spirit, and witnessed unto the church that they truly repented of all their sins.3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end (Moroni 6:2-3).2. Their government was a theocracy. That is what the Savior established on the first day he came to the Nephites, and there is no reference to any other form of government until their apostasy. Then those who called themselves Lamanites had a king (Mormon 2:9), but there is no mention of any political leader among Nephites. Mormon was their religious leader, and he calls himself “a commander and a leader of this people” (Mormon 3:11), but that seems to be a military designation rather a political one.3. “They who were baptized in the name of Jesus were called the church of Christ.” We know very little about how that church operated or how it was organized, but Moroni suggests it worked very much like our own:5 And the church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls.6 And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus (Moroni 6:5-6).4. “As many as were baptized in the name of Jesus were filled with the Holy Ghost.” The phrase “filled with the Holy Ghost” has a powerful meaning in the Book of Mormon. In my discussion of the Beatitudes in 3 Nephi 12, I pointed out the steps between being “visited by the Holy Ghost” in verse 2 and being “filled” in verse 6. Two of those steps are making and keeping temple covenants.5. A Zion people follow the Brethren — “the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them.”6. They also received individual revelation: “many of them saw and heard unspeakable things, which are not lawful to be written.”Not only did they see and hear wonder things through personal revelation, but their scriptures taught them things we do not know. Moroni reports that their scriptures included the full account of the revelations to the brother of Jared.1 And the Lord commanded the brother of Jared to go down out of the mount from the presence of the Lord, and write the things which he had seen; and they were forbidden to come unto the children of men until after that he should be lifted up upon the cross; and for this cause did king Mosiah keep them, that they should not come unto the world until after Christ should show himself unto his people.2 And after Christ truly had showed himself unto his people he commanded that they should be made manifest.3 And now, after that, they have all dwindled in unbelief; and there is none save it be the Lamanites, and they have rejected the gospel of Christ; therefore I am commanded that I should hide them up again in the earth (Ether 4:1-3).7. They were concerned about each other: “they taught, and did minister one to another.” That was, no doubt, expressed by personal friendships, but also by care that was organized by the Church. Moroni reports:4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith (Moroni 6:4).8. They lived the Law of Consecration: “they had all things common among them.”9. They did all this of their own accord and seem to have been under no external or legal restraint, with “every man dealing justly, one with another.”10. “And it came to pass that they did do all things even as Jesus had commanded them.”This Nephite system survived intact for four generations. However, similar attempts by other believers did not last at all. An important question is, “Why did this one work while the others failed?”After the Savior’s resurrection, the New Testament church appears to have been like the one described in 3 Nephi. Luke reports:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.43 And fear came upon every soul: and many wonders and signs were done by the apostles.44 And all that believed were together, and had all things common;45 And sold their possessions and goods, and parted them to all men, as every man had need.46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved (Acts 2:42-47).31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,35 And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need (Acts 4:32-35).However, in the very next chapter, he also tells us that there were those who tried to cheat the system.1 But a certain man named Ananias, with Sapphira his wife, sold a possession,2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet.3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things [Then his wife also lied and also died.] (Acts 5:1-11).This incident of cheating was probably not the only one. There are other examples of discontent among the members of the church. It is likely that the failure of the New Testament Zion society was caused from avarice and bickering within as well as pressure from outside the church.The same thing happened in Missouri when the LDS Church attempted to create a Zion society there. Greed on the part of some of the people, including some of the Witnesses to the Book of Mormon, destroyed the system from within.The same thing eventually caused the Nephite system to collapse. We are told at the beginning of 4 Nephi:3 And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift (4 Nephi 1:3).And then:24 And now, in this two hundred and first year there began to be among them those who were lifted up in pride, such as the wearing of costly apparel, and all manner of fine pearls, and of the fine things of the world.25 And from that time forth they did have their goods and their substance no more common among them.26 And they began to be divided into classes; and they began to build up churches unto themselves to get gain, and began to deny the true church of Christ (4 Nephi 1:24-26).It appears that the Law of Consecration — or rather the violation of it — is the Achilles heel of a Zion society. In the New Testament and in Missouri, a Zion community was attempted among people who were not Zion individuals. Some took advantage of the generosity of others. Covetousness blossomed and the system died from internal rot.“And thus we see” that a Zion society only survives when each individual is himself a “Zion.” Then the culture can prosper as an association of such individuals.Today, there is an untold number of persons in the Church who each live the Law of Consecration as individuals. But they do it quietly and privately. They give according to their ability and according to the needs of those who receive. All of the members of the Church are not that way, but many are, and others are becoming that kind of persons. So there is, within the world wide Church, a Zion community made up of people who may or may not be recognized as all that different from anyone else, but whose honesty and constancy sustain the Kingdom of God.<><><><><><><><><><><><><><><><><><><><><><>1 Nephi 1:4 -- LeGrand Baker -- Historical Background to the Reign of Zedekiah Author : lbakerSometimes the best way to understand what is going on in the Book of Mormon is to relate it to the history, religion, or culture of the Old Testament. That is certainly true of the beginning of First Nephi. What follows is a brief attempt to provide an historical context for Nephi’s story. It seems appropriate to begin about 130 years earlier, in 728 B.C., with the reign of Hezekiah and conclude in 587 when Jerusalem fell to the Babylonians.I am using as sources for the dates the chronology in the LDS Bible Dictionary and various articles from the Interpreters Dictionary of the Bible, 5 vols. (Nashville, Abingdon Press, 1991Briefly, the chronology of that period is this:740 — Isaiah chapter 6 begins in the year that King Uzziah died728 – 697 — Hezekiah, king of Judah721 or 722 — End of the northern kingdom of Israel; Assyrians deported the Ten Tribes to northern Mesopotamia.697 – 642 — Manasseh, king of Judah642 – 640 — Amon, king of Judah640 – 609 — Josiah, king of Judah.628 — Jeremiah began to prophesy during the time of Josiah609 — Jehoahaz, king of Judah, removed by Necho king of Egypt609 – 598 — Jehoiakim made king of Judah by Necho598 – 597 — Jehoiachin, king of Judah597 — Nebuchadnezzar conquers Jerusalem; Jehoiachin taken as a captive to Babylon by Nebuchadnezzar; Daniel and Ezekiel also taken to Babylon597 — Zedekiah made king of Judah by Nebuchadnezzar597 — Nephi begins his narrative in the first year of the reign of Zedekiah. Soon after that, Lehi and his family leave Jerusalem587 – Babylonians capture Jerusalem a second time, They destroy the city and the Temple; They deport all but the poorest Jews; Zedekiah taken as a captive to BabylonThere are two reasons to begin with the reign of Hezekiah. First, it was during his time that the Ten Tribes became “lost.” Second, Isaiah’s writings play a major role in the Book of Mormon. Hezekiah and Isaiah were contemporaries and good friends. Together they played a pivotal role in the history of Judah. Knowing Isaiah’s place in history helps us understand the Isaiah passages in the Book of Mormon.In the days of Hezekiah and Isaiah, the Assyrian empire was the most aggressively expansive that the ancient Near Eastern world had ever known.The meaning of empire had been redefined in 745 when Tiglath-pileser III (called Pul in the Bible) seized the Assyrian throne. Before his time, wars usually had been fought to obtain slaves, plunder, tribute, and commercial advantage; but now, Tiglath-pileser began aggressive wars with the intent of expanding his administrative territory. From Nineveh, his capital (located on the east side of the Tigris river, about halfway between the river’s headwaters to the north and the city of Babylon to the south), his empire reached to the south beyond Babylon and on to the mouths of the Tigris and Euphrates rivers; eventually, it stretched southwest to include the lands of Syria, Israel, and Egypt. To guarantee the success of their empire, the Assyrians developed a policy of deporting conquered people to distant territories and then repopulating the vacated land with conquered people imported from other lands. It was assumed that people who were separated from their homes, their traditions, and their local gods, would not have the patriotic cohesion to start a rebellion in their strange new surroundings.By 734 the Assyrian empire had covered much of the northern and eastern part of the fertile crescent and was beginning to threaten the western side along the Mediterranean and toward Egypt. In response, Israel and Syria formed a defensive coalition against Assyria, and tried to force Ahaz, king of Judah, to join them. They threatened to invade Judah and replace the king if he did not meet their demands. Ahaz appealed to Tiglath-pileser for help. He responded with vigor, and, in 732, conquered Syria, deported much of its population, and made it part of his empire.Nine years later, in 721, the Assyrians conquered Israel and deported most of its inhabitants to northern Mesopotamia and Media. The northern kingdom of Israel, the “Ten Tribes,” had lasted about two centuries after they separated from Judah following Solomon’s death. The Assyrians left only the poorest people in the land, and then brought in other peoples whom they had conquered. In time, these foreigners merged with the remaining Israelites to become the Samaritans whom we know from the New Testament.A few years before the defeat of the ten northern tribes of Israel, Hezekiah became king at Jerusalem.As the Assyrians became more aggressive, it became apparent that they would try to extend their empire along the east coast of the Mediterranean Sea and to Egypt. As that time approached, Hezekiah made preparations for war. He made other preparations also. The people of Israel, the ten tribes, were mostly apostate, but some still worshiped Jehovah. Hezekiah provided an excuse for those faithful to flee from the impending Assyrian invasion by sending messangers through Israel to invite them to come to Jerusalem for Passover (2 Chronicles 30:1-11). The Bible says many responded and came.Against the advice of Isaiah, Hezekiah allied himself with Egypt in defense against further Assyrian encroachments, then he prepared for war. His engineers cut a tunnel 1,750 feet long through the solid rock under Jerusalem from the Gihon spring in the Kidron valley to bring water into the city. It would also deprive an invading army of water during a siege. Even though Isaiah opposed the alliance with Egypt, he prophesied that Jerusalem would be saved from the Assyrian invaders (2 Kings 19:1-34).As expected, Sennacherib, the new king of Assyria, brought an army south along the Mediterranean coast. They soundly defeated an Egyptian force, then turned on Jerusalem. A large contingent of the Assyrian army surrounded the city and prepared for a long siege. An account of what happened next was found by archaeologists excavating in Nineveh. Sennacherib had boasted that he had shut up Hezekiah “like a bird in a cage,” but that was his face-saving version of the story.The prophet had promised, “Jerusalem shall not be delivered into the hand of the king of Assyria.” The Assyrians had mockingly quoted that prophecy (2 Kings 19:10), but later the Bible description of what happened to the besieging Assyrian army tells how the promise was fulfilled.35 And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead (2 Kings 19:35-37).The sudden deaths in that part of the Assyrian army spared Jerusalem and prevented its people from being scattered, but did not keep Judah out of the grip of the Assyrian empire.Hezekiah is reported to have been the best of all the kings of Judea. He and Isaiah successfully reformed the religious practices of the Jews and brought them back into conformity with the laws of Jehovah. But Manasseh, his son and successor, turned away from Jehovah and made Baal worship the state religion. Manasseh seized Isaiah, then offered to spare him if he would worship Baal. When Isaiah refused, the king had him stretched out and “sawed him asunder with a wood-saw.”{1}Manasseh ruled for 45 years, the longest reign in Judah’s history (687-42). After that, the Jews never fully recovered from the apostasy he had begun. When he died (only about 50 years before Lehi left Jerusalem), he was succeeded by his son who was soon assassinated. His grandson Josiah was proclaimed king when he was only eight years old. During his minority, the regents and real rulers of Judah were the temple priests.Because the Assyrian empire had begun to crumble from internal weakness, by 628 when Josiah was 20 years old, his kingdom had become politically and financially independent. There were small temples scattered throughout Judea. Menahem Haran explains:In addition to the twelve or thirteen temples listed so far, ancient Israel may have known some other temples which have left no trace whatsoever in the Old Testament. Nevertheless, it is a reasonable assumption that any addition to this list (which would have to be based on new, extra-biblical evidence) would be insignificant, and that the total number of Israelite temples can not have been much greater than that which emerges from the biblical records.{2}Josiah and his priests closed the local small temples{3} and sanctuaries that were dedicated to Jehovah, and centralized the collecting of tithes and offerings under the control of the priestly bureaucracy at the Jerusalem Temple.{4}Beginning with the reign of Josiah and the priests, the most important religious practices of the worship of Jehovah were also changed. One of the strongest evidences of that change is that Josiah ordered that the Ark should no more be carried outside the Temple. The record simply says:3 And said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the Lord your God, and his people Israel (2 Chronicles 35:3)If the Ark could no longer be taken from the Temple, then those ceremonies conducted annually outside the Temple—probably including most or all of the Feast of Tabemacles temple drama{5} —were abandoned.{6} Josiah replaced the temple drama with a prolonged Feast of the Passover and seems to have sought to validate the change in the minds of the people by providing great amounts of food for everybody for seven days (2 Chronicles 35:3-19).Josiah ruled for 31 years, until 609 B.C.— Ezekiel and Jeremiah lived most of their early adult lives during the reign of Josiah. Their attitude toward the decreasing righteousness of the Jewish people is a very good gauge by which to judge the changes that were being made in Josiah’s new state religion and carried out by his successors. The near-culmination of this apostasy in Judah was described by Nephi: “and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed” (1 Nephi 1:4).Lehi may have been several years younger than Josiah. It is rather easy to calculate Lehi’s approximate age at the time he left Jerusalem. In Jewish tradition, the ages when boys did important things was pretty well established by custom. At age 8 days a boy was circumcised. Age 13 was his bar mitzvah. At age 18 to 20 years he married. At age 31 he became a “young man” and could sit in the ruling councils of the synagogue or the Sanhedrin. So the “rich young man” who went away in sorrow when Jesus told him to sell everything was about Jesus’ own age.)Laman, Lehi’s oldest son, was not yet married, so Laman was not older than 20.If there had been about 2 years between the births of the sons, Lemuel would not have been older than about 18,Sam would have been about16.Nephi would have been about 14. (He describes himself as being “exceedingly young” in 1 Nephi 2:16.)Lehi and Sariah also had at least one daughter, but we do not have any evidence about when she might have been born.Lehi was married by about age 20, so if Laman had been the oldest child, that would make Lehi about 40 when he left Jerusalem. (It is possible, however, that Sariah was Lehi’s second marriage.)If those calculations are correct, then all of Lehi’s four oldest sons had been born during Josiah’s reign. Lehi was a wealthy man whose children would have associated with the aristocracy. That is, if Lehi lived in, or frequented, Jerusalem, his older sons would have known and probably associated with the young men who followed Josiah to the throne.As the Assyrians had grown weaker, Babylon had grown stronger. Nineveh fell to the Babylonians in 612, but the Assyrian army was not completely destroyed until three years after that.In 609, as the Medes and Babylonians gathered for the kill, the Egyptians, who feared a strong Babylon, rushed to assist the Assyrians. Josiah tried to intercede and was mortally wounded during the battle in which the Egyptians routed his army. He died a short time later in Jerusalem.After Josiah’s death, the Jewish monarchy slowly melted into chaos. Pharaoh Necho was defeated by the Babylonians but his ambition for empire was not diminished. On his way back to Egypt, he stopped at Jerusalem and deposed Josiah’s son Jehoahaz, who had been on the throne only three months. In his place, Necho installed Jehoiakim, another of Josiah’s sons, as king of Judah.Now that the Assyrians were no longer in the game, the struggle for supremacy was between Babylon and Egypt. Their armies met at Carchemish in 605. There Nebuchadnezzar{7} soundly defeated the Egyptians, but the next day he learned that his father had died, so rather than pursue the Egyptians, Nebuchadnezzar returned to Babylon to secure his place on the throne.Diplomatically, Jehoiakim was forced to try to keep his balance between these two strong enemies. Geographically, Judah was on the road that the armies of both would have to travel in order to challenge the other. Egypt was the closest, and therefore had been the first to claim dominion over its Jewish neighbor.When Nebuchadnezzar defeated Necho, Jehoikim tried to avoid trouble by pledging his support to Babylon, but then switched back to Egypt again in 601 when Necho and Nebuchadnezzar fought to a draw. Because of his vacillations, Jehoikim was distrusted by both of his more powerful neighbors, and he was left without a firm ally.By this time, the prophet Jeremiah was deeply involved in Jewish politics and urged his king to return to the Babylonian fold and stay there, saying that Egypt was too weak to be counted on. Since Lehi was apparently a friend and associate of Jeremiah, one can assume that he and the other prophets Nephi mentions were also taking the same political side. Nephi described the events of only a year later when he reported, “and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.” The connotations of that warning seem to be as much about national politics and international relations as they are about religious righteousness. Jeremiah’s history certainly suggests that was so. The prophets were arguing that bad political decisions had been based on bad moral choices. Given the climate of the times, it is not unlikely that Lehi’s political stance as well as his cry for repentance had alienated the people who conspired to take his life.Late in 598 Jehoiakim died, and his 18-year-old son Jehoiachin came to the throne. Even then, Nebuchadnezzar had already begun his march toward Jerusalem. After he had been king for only three months and 10 days, in the spring of 597, Jehoiachin surrendered Jerusalem to Nebuchadnezzar. The Jewish king and most of the aristocracy were then transported to Babylon, apparently more as hostages than as slaves, for archaeologists have found records that show that Jehoiachin was well treated while he was there. Other members of the landed and merchant classes were left behind. We know of two specific examples: Lehi, whose estates were not plundered by the Babylonian armies (the boys were able to go back and gather up a good deal of treasure to take to Laban); neither was Laban’s home in Jerusalem. His royal and sacred regalia (including clothing and the sword), and also the brass plates that contained his genealogies and were the official evidence of his aristocratic birth, all remained undisturbed.Nebuchadnezzar installed Jehoiachin’s 21-year-old uncle Mattaniah on the Jewish throne. He gave the young king the new covenant name of Zedekiah{8} (2 Kings 24:17-19), so that name, Zedekiah, represented the covenant relationship between Mattaniah and Nebuchadnezzar. If Zedekiah were to break the treaty his kingship would be forfeited. He did break the treaty and reigned only eleven years, 597-587. He was destined to be Judah’s last king.Nephi began his father’s history “in the commencement of the first year of the reign of Zedekiah, king of Judah.” If the above chronology is correct, that would have been in 597 B.C. when Nebuchadnezzar captured Jerusalem and installed Zedekiah as king.During that year that Lehi received a commission from the Lord to warn the people of Jerusalem of their impending doom. That is especially interesting in view of the fact that Nebuchadnezzar’s invasion had already passed, and he had made an alliance with Jerusalem’s new king, so Judah’s situation appeared to be stable. In fact, it would prove to be on the edge of disaster. Lehi and his family left sometime after that, but not so late that they did not have time to return twice before Nebuchadnezzar’s final and fatal attack.The closing act in the complex drama of Judah’s last hundred years was a kind of replay of the previous calamities. Caught in the tensions between Babylon and Egypt, the weak king repeatedly sought Jeremiah’s advice, but then always rejected it. Zedekiah vacillated between keeping his covenants with Nebuchadnezzar and allying himself with Necho, until 589. Then, hanging his hopes on Egyptian promises, Zedekiah rebelled against the king of Babylon. Nebuchadnezzar had toyed with the Jewish kings too long, and this time when he came to Jerusalem with an army to remove Zedekiah from his throne, he would leave the city broken and uninhabitable.With siege works, Nebuchadnezzar sealed Jerusalem off from the rest of Judah. Then, while the people in the city starved, the Babylonian army systematically decimated the rest of the country (see 2 Kings 25:1-21; Jeremiah 37:21, 39:1-10, 52:1-30; Lamentations 2, 4). The siege of Jerusalem began in 589 B.C., in the ninth year of Zedekiah’s reign. The city’s walls were breached in July, 587. That would account for why Lehi’s party did not know about the fall of Jerusalem. It took them eight years to get to Bountiful, so they would have been in the new world before Jerusalem was destroyed.After his first successful invasion, Nebuchadnezzar had taken golden vessels and other treasures from the temple, but otherwise had not damaged the building. After his second invasion, however, his attitude completely changed. The city and the temple were plundered, then the temple was burned along with most of the rest of the city.Zedekiah and his family tried to escape but were captured and taken before the king of Babylon. There Zedekiah’s sons were killed before his eyes, after which he was blinded so their deaths would be the last thing he ever saw. “Zedekiah” had ceased to exist when he broke his covenant with Nebuchadnezzar.{9} Now Mattaniah, the one-time king, was only a blind slave. He was bound in chains and forced to walk across the desert to Babylon. There he spent the rest of his life climbing the endless stairs of a treadmill—lifting water from a canal into an irrigation ditch. The prophecies of Lehi, Ezekiel (12:13), and Jeremiah (34:2-5) had all been fulfilled.———————————–FOOTNOTES{1} The Martyrdom of Isaiah, in R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford: Clarendon Press, 1913),155-62.{2} Menahem Haran, Temples and Temple Service in Ancient Israel: An Inquiry into Biblical Cult Phenomena and the Historical Setting of the Priestly School (Oxford: Clarendon, 1978; reprinted with corrections: Winona Lake, Indiana: Eisenbrauns, 1985), 39.{3} For further information on additional Israelite temples, see “Temples,” in Interpreter’s Dictionary of the Bible, 4 vols. (Nashville: Abingdon, 1962),4:560- 68; Beth Alpert Nakhai, “What’s a Bamah? How Sacred Space Functioned in Ancient Israel,” Biblical Archaeology Review 20, 3 (May/June, 1994): 18-29, 77- 78. On page 26 there are two photographs of the remains of a small Israelite temple that was probably destroyed as part of Josiah’s crusade against the small temples.{4} W. Eugene Clabum, “The Fiscal Basis of Josiah’s Reforms,” Journal of Biblical Literature 92, 1 (March 1973): 11-22. For a discussion of other Israelite temples, see Haran, Temples and Temple-service, especially chapter 2, “The Israelite Temples,” and chapter 7, “The Centralizations of the Cult”; Zeev Herzog, “Israelite Sanctuaries at Arad and Beer-Sheba,” Temples and High Places in Biblical Times, 120-22.{5} See Who Shall Ascend into the Hill of the Lord? the chapter titled “Evidences of Ancient Jewish Apostasy,” first edition, 57-74; 2011(paperback) edition, 55-65. For further discussion, see Albertson, “Reflections on the Emergence of a Standard Text”; G. W. Ahlstrom, Joel and the Temple Cult of Jerusalem (Leiden: E. J. Brill, 1971), 77 -78, fn. 3; Klaus Baltzer, “Considerations Regarding the Office and Calling of the Prophet,” Harvard Theological Review 61, 4 (1968): 567-82; George A. Barton, The Religion of Ancient Israel (New York: A. S. Barnes, 1961),158-64.{6} See Margaret Barker, Great High Priest, The Temple Roots of Christian Liturgy (London: T&T Clark, 2003), 149.{7} His name was officially Nebuchadrezzar and is spelled that way in Jeremiah. However, his name Nebuchadnezzar was used in certain accounts and is usually spelled that way in our Bible.{8} It is almost universally accepted that this is the Zedekiah Nephi mentions. However there is apparently another possibility. Jeremiah 27:1-4 speaks of Jehoiakim as “Zedekiah.”{9} For a discussion of the significance of new names see Bruce H. Porter and Stephen D. Ricks, “Names in Antiquity: Old, New, and Hidden,” in John M. Lundquist and Stephen D. Ricks, eds., Essays in Honor of Hugh W. Nibley (Salt Lake City, Deseret Book and FARMS, 1990).<><><><><><><><><><><><><><><><><><><><>1 Nephi 1:1-6 -- LeGrand Baker -- The Three-act Ancient Temple Structure of 1 Nephi 1:1-6 Author : lbaker1 Nephi 1:1-61. I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.2. Yea, I make a record in the language of my father, that consists of the learning of the Jews and the language of the Egyptians.3. And I know that the record that I make is true; and I make it with mine own hand; and I make it according to my knowledge.4. For it came to pass in the commencement of the first year of the reign of Zedekiah, king of Judah, (my father, Lehi, having dwelt at Jerusalem in all his days); and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.5. Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people.6. And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much.The first six verses of Nephi’s account can be seen as a review of a three-act Israelite temple drama. Ancient dramas could usually be reduced to three themes or acts, divided into shorter scenes, following the pattern of the cosmic myth. The first act explained why it was necessary for the hero to leave home. In sacral dramas, the first act often took place among the gods in the Council in Heaven, it often told of the appointments and assignments to be fulfilled on the earth, sometimes it reported a rebellion and a war in heaven, and it may have included an account of the creation and the Garden. Nephi seems to sum this up in a very brief rendering of act one. Act two is the hero’s encounter with this mortal world, where he is humiliated and defeated (sometimes, as in the Osiris story, the hero is actually killed), but in the end he triumphs over his enemies. Act three is his triumphant return home to celebrate his victory and claim his throne. Sometimes, as in the “Hymn of the Pearl,” it is a shared throne.It is also a shared throne in the first chapter of Ephesians. This is a good example, because while the pattern is the same, the focus is different. In the first 14 verses, Paul discusses the ordinances and covenants made in the premortal world. He passes quickly over the problems of this world in the next four verses by uttering a prayer that we will know what is our assignment here, and what blessings our fulfillment of our covenants will bring. Then, he concludes the chapter with the promise that just as God had enabled the Savior to fulfill his covenants, so God will enable us to fulfill ours. That reminder includes the assurance that the Father set the Savior on his throne “at his own right hand in the heavenly places.”The most beautiful example of the pattern of the sacral myth in the Old Testament is the 23rd Psalm. It is a microcosm of the ancient Israelite temple drama in three acts.{1}Act One, the Premortal World. ?? ? ? ? ??The Lord is my shepherd; I shall not want.. ?? ? ? ? ??He maketh me to lie down in green pastures:. ?? ? ? ? ??He leadeth me beside the still waters.. ?? ? ? ? ??He restoreth my soul:. ?? ? ? ? ??He leadeth me in the paths of righteousness for his name’s sake.Act Two, the Mortal World. ?? ? ? ? ??Yea, though I walk through the valley of the shadow of death,. ?? ? ? ? ??I will fear no evil: for thou art with me;. ?? ? ? ? ??Thy rod and thy staff they comfort me..?? ? ? ? ?? Thou preparest a table before me in the presence of mine enemies:. ?? ? ? ? ??Thou anointest my head with oil; my cup runneth over..?? ? ? ? ?? Surely goodness and mercy shall follow me all the days of my life:Act Three, the Eternal World. ?? ? ? ? ??and I will dwell in the house of the Lord for ever (Psalm 23:1-6).That is the most beloved of all the psalms because it resonates with our souls. It does so because it is the eternal autobiography of every man and woman.Nephi followed that pattern with a great deal of precision. That precision evinces Nephi’s deliberateness, rectitude, and care. One can tell that an author has deliberately followed a prescribed pattern if the pattern he is following is too complex to stumble upon it by accident, and if the complex pattern is followed in sequence and without deviation. Nephi’s first six verses meet that criteria. His subtextual drama begins in the premortal world, and then moves quickly into this one.Act One. ?? ? ? ? ??I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father;Act Two. ?? ? ? ? ??Having seen many afflictions in the course of my days,. ?? ? ? ? ??Having been highly favored of the Lord in all my days;. ?? ? ? ? ??Having had a great knowledge of the goodness of God. ?? ? ? ? ??Having had a great knowledge of the mysteries of God,Therefore I make a record of my proceedings in my daysThe record is kept sacred by his writing in a dual language using the same words to convey two separate meanings. He tells us it is written in the language of the Egyptians (the world). But it is also written in the learning of the Jews (sacral language) so only those who have the keys to that knowledge can understand its second, sacred meaning.And I know that the record which I make is true; and I make it with mine own hand; and I make it according to my knowledge.There are several ways to make a record true with one’s hand, and one usually reads Nephi’s statement to mean that he wrote it himself. But Nephi’s emphasis in not on its production but on its truthfulness. There is one way to use one’s hand to testify about the truthfulness of something. For example, when we are on the witness stand in court we raise our hand. It is in that way that the hand testifies the words are true. It is done by covenant. Verse 2 would be able to stand as absolute evidence in any reasonable court. In it, he asserts the record is true, raises his hand as a covenant that it is true, and testifies that this is not hearsay but first hand knowledge.Nephi then introduces the idea of kingship:. ?? ? ? ? ??“in the commencement of the first year of the reign of Zedekiah, king of Judah.”He then introduces the idea of priesthood in the person of Lehi, who is a prophet:. ?? ? ? ? ??“My father, Lehi”He mentions sacred space, for in ancient Israel, Jerusalem and its Temple are sacred space..?? ? ? ? ?? “having dwelt in Jerusalem in all his days”He then calls our attention to the prophets who have made covenants and who are fulfilling those assignments:.?? ? ? ? ?? Prophets prophesying unto the people that they must repent, or the great city Jerusalem must be destroyedNow there is a prayer.. ?? ? ? ? ??My father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his peopleNow the Shechinah—the light or veil that separates us from God.{2}. ?? ? ? ? ??And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before himAct Three is very short, just as it is in the 23rd Psalm.. ? ? ? ? ? He saw and heard muchIn those 6 short verses Nephi has mentioned every significant facet of the ancient Israelite temple drama. It is apparent that his intent was not to teach us about that drama but to show us that he knew it. Thereby, he has established, in a brilliantly crafted, encoded colophon, that he knows the mysteries and can be trusted as a prophet.——————————————-FOOTNOTES{1} For a discussion of the Twenty-Third Psalm see Who Shall Ascend into the Hill of the Lord, First edition, p. 619-40; Second edition, p. 441-57.{2} The definition of shechinah found in the LDS Bible Dictionary reads as follows:“Schechinah, The Presence. A word used by the later Jews (and borrowed from them by the Christians) to denote the cloud of brightness and glory that marked the presence of the Lord as spoken of in Exodus 3:1-6; 1 Kings 8:10; Isaiah 6:1-3; Matthew 17:5; Acts 7:55. The Prophet Joseph Smith described this phenomenon in connection with his first vision, as a ‘light…above the brightness of the sun,’ and said that he saw two Personages whose “brightness and glory defy all description,” standing “in the light” (JS-H 1:16-18). LDS Bible dictionary, 773.It is also the light that filled the room when Moroni came to Joseph; the smoke that filled the temple in Isaiah 6; the “pillar of fire and dwelt upon a rock” in 1 Nephi 1; the light that made Moses’s bush to appear to be burning; and the cloud through which the brother of Jared spoke to the Savior.For a discussion of the shechinah as the veils see the sections called, “1 Nephi 11:2-7, One Must Say and Do Truth” and “1 Nephi 11:8-22, The Condescension of God.”<><><><><><><><><><><><><><><><><><><><>1 Nephi 1:1-2 -- LeGrand Baker -- Angels helped Joseph Translate Author : lbaker(This is an excerpt from my Joseph and Moroni. The full text is in “Published Books” in this website.)While Joseph and Oliver were house guests in the Peter Whitmer home, the men of the family liked having them around and were glad to help whenever they could. The visitors had little effect on the routine of their farm work, but for David’s mother, Mary Whitmer, that was not the case at all. In addition to her usual chores, like gathering the eggs, feeding the chickens, and milking the cows, she now had to fix extra for meals, bake more bread, and wash all her guests’ clothes—by hand on a scrub board. It made a great deal of difference to her that there were two more grown men living in her home.{1}Joseph had kept his promise to Moroni and had not shown the plates to anyone, so Mary didn’t know he really had them. It may have seemed unfair to Mary that she should have the burden of looking after these two self-invited guests. She may have complained; if she didn’t, she probably wanted to.One day, Mary went out into the barn. She was startled when she first saw an angel standing there with a knapsack over his shoulder, but his kindly appearance soon caused all her fear to go away. Her description of him was like the description of the old gentleman Joseph, Oliver, and her son David had talked with when they were riding in the wagon.He said to her, “You have been very faithful and diligent in your labors, but you are tired because of the increase in your toil; it is proper, therefore, that you should receive a witness that your faith may be strengthened.” He then untied his knapsack and showed her the golden plates. The angel “turned the leaves of the book of plates over, leaf after leaf, and also showed her the engravings upon them; after which he told her to be patient and faithful in bearing her burden a little longer.”{2}After Mary examined the plates, the angel left the barn. She followed him because she wanted to ask him a question, but he was gone.The angel’s showing Mary the plates teaches about how the Lord looks after His children. The Three Witnesses and the Eight Witnesses saw the plates and they were given the responsibility of testifying that they had seen them and they were told never to deny that testimony. But Mary was not given that responsibility. She was shown the plates because the Lord wished to give her peace and to help her understand.The Testimony of Sarah ConradMary Whitmer never wavered in her support for Joseph Smith after she saw the angel and the plates. But she did do something to lighten her burden and make it easier to care for her family and guests.The angel had suggested that she hire someone to help her, so she hired her niece, a girl named Sarah Conrad, to live at the house and help with the chores.{3} She did not tell Sarah what Joseph and Oliver were doing, but it did not take long for Sarah to discover that something unusual was going on. Sarah noticed that the Prophet and his friend “would go up into the attic, and they would stay all day. When they came down, they looked more like heavenly beings than they did just ordinary men.”{4}At first Sarah was curious, but in time their luminous appearance actually frightened her. She told her aunt how she felt and asked what made those men “so exceedingly white.”{5}When Mrs. Whitmer explained to Sarah about the Book of Mormon, she “told her what the men were doing in the room above and that the power of God was so great in the room that they could hardly endure it. At times angels were in the room in their glory which nearly consumed them.”{6} The light that shone from Joseph and Oliver’s faces came from their having been with the angels.This explanation was reasonable enough and satisfied Sarah. She not only stayed with the Whitmers, but she also became one of Joseph’s good friends. She was baptized, and much later, after she and the other Saints were driven from Nauvoo, she settled with them in Provo, Utah.{7}Joseph never told his readers how he translated the Book of Mormon except to say that he used the Urim and Thummim and that he did it “by the gift and power of God.” But there are some interesting indications that he had help from other angels besides Moroni.{8}Sarah’s is the earliest of a number of accounts that testify that at times, when the Prophet was receiving revelation or was in the presence of heavenly beings, he, like Moses, actually glowed (Exodus 34:29-35).Wilford Woodruff tried to describe the Prophet’s appearance on one of those occasions. He said, “His face was clear as amber.”{9} Philo Dibble, who was present when the Prophet received the revelation that is now the 76th section of the Doctrine and Covenants, reported, “Joseph wore black clothes, but at this time seemed to be dressed in an element of glorious white.”{10}Sarah’s testimony that the men who were working on the translation of the Book of Mormon “looked so exceedingly white,” combined with Mrs. Whitmer’s explanation that “angels were in the room in their glory which nearly consumed them,” gives a valuable key to understanding the Book of Mormon and to knowing how it was translated. One may assume that if there were angels in the room, they had some purpose for being there other than just to pass the time of day. Their presence in the translating room certainly had an impact upon the ultimate outcome of Joseph’s work.Angels Helped Joseph TranslateNeither Joseph Smith, nor Oliver Cowdery, nor the Whitmers, nor Sarah Conrad left any record identifying who the angels were, but others also knew, and they have given some important information about who the angels might have been.Elder Parley P. Pratt did not identify the angels by name, but he testified that through Joseph Smith “and the ministration of holy angels to him, that book came forth to the world.”{11} His brother Orson added that during those years, Joseph “was often ministered to by the angels of God, and received instruction” from them.{12}President John Taylor, who was a dear friend and confidant of the Prophet Joseph mentioned some of the angels by name. He said:Again who more likely than Mormon and Nephi, and some of those prophets who had ministered to the people upon this continent, under the influence of the same Gospel, to operate again as its representatives? Who more likely than those who had officiated in the holy Melchisedec priesthood to administer to Joseph Smith and reveal unto him the great principles which were developed? Well, now, do I believe that Joseph Smith saw the several angels alleged to have been seen by him as described, one after another? Yes, I do.{13}On another occasion, when President Taylor was discussing the restoration of the gospel, he said, “I can tell you what he [Joseph] told me about it.” Then he told this story:Afterwards the Angel Moroni came to him and revealed to him the Book of Mormon, with the history of which you are generally familiar, and also with the statements that I am now making pertaining to these things. And then came Nephi, one of the ancient prophets, that had lived upon this continent, who had an interest in the welfare of the people that he had lived amongst in those days.{14}President Taylor was even more explicit in another address to the Saints:And when Joseph Smith was raised up as a Prophet of God, Mormon, Moroni, Nephi and others of the ancient Prophets who formerly lived on this Continent, and Peter and John and others who lived on the Asiatic Continent, came to him and communicated to him certain principles pertaining to the Gospel of the Son of God. Why? Because they held the keys of the various dispensations, and conferred them upon him, and he upon us. He was indebted to God; and we are indebted to God and to him for all the intelligence that we have on these subjects.{15}Similarly, President George Q. Cannon once assured his listeners:[The Prophet Joseph] had doubtless, also, visits from Nephi and it may be from Alma and others. He was visited constantly by angels…. Moroni, in the beginning, as you know, to prepare him for his mission, came and ministered and talked to him from time to time, and he had vision after vision in order that his mind might be fully saturated with a knowledge of the things of God, and that he might comprehend the great and holy calling that God has bestowed upon him.{16}Joseph said very little about his meeting with Book of Mormon prophets other than Moroni. However, in the famous letter to John Wentworth, the one in which he wrote the Articles of Faith, the Prophet explained that the Book of Mormon came forth only “after having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days.”{17} The “many visits” could, of course, have all been from Moroni. But Moroni is only one angel and Joseph wrote that he had received “many visits from the angels.” That statement by the Prophet, coupled with those of his friends, leads one to conclude that the translation of the Book of Mormon was something of a joint effort between Moroni; Joseph Smith, who used the Urim and Thummim; Nephi (probably more than one Nephi); Alma; Mormon; and other original authors of the Book of Mormon.One cannot read the Book of Mormon without noticing the Lord’s promises to the prophets that their messages would be passed on to people in the last days.{18} It is not surprising, then, that those same prophets who wrote those messages should be present with Joseph while he was translating their own writings. If the original authors did help in the translation of their own parts of the book, that would guarantee that the English version of the Book of Mormon says just exactly what the authors wanted it to say, and could help account for the remarkably rich diversity in the wordprints of the various authors.——————————-FOOTNOTES{1} Jensen, Biographical Encyclopedia, 1:267.{2} Jensen, Biographical Encyclopedia, 1:267.{3} Newell, “History of Sarah (Sallie) Heller Conrad Bunnel,” and “My Grandmother Bunnel.”{4} Interview statement reported in, Richard L. Anderson, “The House Where the Church Was Organized,”Improvement Era, April, 1970, 21.{5} Oliver B. Huntington, “Diary,” typescript copy at BYU Library. vol. 2, 415-16. Huntington heard this story from Sarah, herself, when she was 88 years old.{6} Huntington, “Diary,” 2:415-16.{7} Huntington, “Diary,” 2:415-16. See also Anderson, “The House,” Improvement Era, April, 1970 21. I have also spoken with Sarah’s descendants who confirmed the story.{8} For a discussion of how Joseph translated, see: Elder Neal A. Maxwell, “By the Gift and Power of God,” Ensign, Jan. 1997, 36-41. Regarding the time that it took to translate and write the 116 pages, Joseph Smith wrote that Martin arrived “about the 12th of April, 1828, and commenced writing for me while I translated from the plates, which we continued until the 14th of June [1828]” (History of the Church, 1:20).{9} Wilford Woodruff, Conference Report, April, 1898, 89.{10} Juvenile Instructor, 27:303-04.{11} Journal of Discourses, 9:212. See also: Journal of Discourses, 3:185.{12} Journal of Discourses, 15:185. See similar testimonies in Journal of Discourses, 13:66 and 14:140.{13} Journal of Discourses, 21:163-64.{14} Journal of Discourses, 21:161-62.{15} Journal of Discourses, 17:375-76.{16} Journal of Discourses, 23:363.{17} Joseph Smith, History of the Church, 4:537.{18} For examples see: 2 Nephi 33:3-4; 3 Nephi 5:18; Mormon 8:12, 9:30-31; Enos 1:15-16; Ether 12:25-29. See also, 2 Nephi 3:19-21, 26:16, chapter 27; Mormon 5:12-13; Mosiah 1:7; D&C 17:6, D&C 10:46-53.<><><><><><><><><><><><><><><><><><><><><><1 Nephi 1: 1-2 -- LeGrand Baker -- Temple Code in the Book of Mormon Author : lbakerIn his introduction in 1 Nephi 1:1, Nephi wrote, “yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.” Those are his primary objectives: to teach of the goodness and the mysteries of God. He tells us at the outset—then immediately shows us—that he intends to write in “double-layered discourse.” He will use the surface text to show the goodness of God, but he will reserve the most sacred things—the mysteries—to a subtext that can only be seen and read by those who know the depth of the ancient Israelite temple drama. He wrote,1 … yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.2 Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians (1 Nephi 1:1-2).Yea is a very important word here. It is “used to introduce a statement, phrase, or word stronger or more emphatic than that immediately preceding.”{1} So, the words following yea are not simply the conclusion. They are the culmination or crest of the ideas that introduced it.Verse 2 does not say, “I make a record in the language of my father, which consists of a mixture of the languages of the Jews and the Egyptians.” It says he will write in a dual language using the same words to convey two separate meanings.In verse 2, Nephi is giving us a clue to understand his sacred subtextual record. There are two distinct elements of his writing, the learning of the Jews and the language of the Egyptians. At that time in the Israelite world, Egyptian was a dominant language, just as English is now. It was a language that many who were educated and literate could speak and, possibly, could read and write.Nephi was a prophet, and his language, like that of Lehi and Isaiah, was the language of temple and priesthood—the learning of the covenant Jews—an audience blessed with “eyes to see.” Thus Nephi’s work is filled with language that is dualistic and symbolic in its meaning. In the record we have today, English functions much like Egyptian, allowing people who read it to understand the “goodness of God.” But the code language is still there and deals with the “mysteries of God.”There are two main themes woven into the First Nephi narrative—the ancient Israelite temple drama and the Atonement of the Messiah. When woven together, they become the golden thread that runs through the entire narrative of First Nephi, giving continuity and purpose to the surface text and to the equally important subtext, each independently but with perfect harmony.Nephi’s first objective: to teach about the goodness of God— is accomplished by his repeatedly reminding us that notwithstanding all the roadblocks that were thrown in front of his father and himself, the Lord intervened to help them overcome those hindrances and fulfill their assignments.Nephi’s second object: to illuminate “the mysteries of God,”is transmitted to us through its inspired translation. One of the greatest miracles of the Book of Mormon is that it was translated into King James English so we can move from the Bible to the Book of Mormon and back again, knowing that the meanings of the words in one are the same as the meaning of the words in the other.That being so, all we have to do to know what Nephi meant by the word translated mysteries is to find out how that word is used in the Bible. What we find is that every time mystery is found in the New Testament, it is a translation of mysterion, which means “a secret or ‘mystery’ through the idea of silence imposed by initiation into religious rites.”{2}The distinguished Biblical scholar, Raymond E. Brown, has shown that the meaning of the Greek word mysterion (translated “mystery” in the English versions of the New Testament) and of the Hebrew word sode (translated “secret” in the English versions of the Old Testament) is essentially the same. Mysterion is more specific since it refers to secrets disclosed during initiation into sacred religious rites, while sode is more general in that it refers to the deliberations (or decisions) of either a religious or a secular council. Brown observes that the New Testament mysterion refers to the Council in Heaven. He shows that in the Old Testament sode sometimes refers to that Council or its decisions (as in Amos 3:7), though it is sometimes used to describe any gathering, whether legal, or illegal and conspiratorial.{3}Understanding these words casts a fascinating light on the manner in which the Book of Mormon was translated. The Nephites most likely spoke Hebrew or some other Semitic language, not Greek, so the Greek word mysterion was probably not a part of their language, whereas the Hebrew word sode (with its English equivalents) was likely familiar to the ancient Book of Mormon peoples. In the Book of Mormon, as in the Bible, sode might refer to a Council in Heaven sode experience, or a ceremony related to the temple drama representing a sode experience, or even the secret decisions of conspirators. In this, the English translation of the Book of Mormon is very precise. When the underlying word sode is used in the negative sense, it is translated as “secret,” as in “secret combinations.” However, when the underlying word sode is used in the positive sense—indicating a temple or temple-like experience—it is always translated as “mystery,” equivalent to the English New Testament translation of the Greek mysterion. Thus, Nephi writes of “having had a great knowledge of the goodness and the mysteries of God” (1 Nephi 1:1). Read that way, one can find references to the ancient Christian rites throughout the New Testament, and references to the ancient Nephite temple rites throughout the Book of Mormon.Nephi was probably about 45 years old when he wrote in his very first verse that he had “a great knowledge of…the mysteries of God,” he was declaring that he understood the ancient Israelite temple drama, ordinances, and covenants.{4}Nephi says he was very selective, not only about what he wrote on the small plates, but also about how he wrote it. In both the surface and the subtext, he told only sacred things that would fit into the temple pattern he wished to illustrate. The English translation accurately transmits all of that to modern readers. This being so, we would do well to look very carefully at what he says, but even more especially at how he says it.———————————-FOOTNOTES{1} Oxford English Dictionary, definition 3.{2} The Greek dictionary at the back of James Strong, The Exhaustive Concordance of the Bible, 3466. For a more extensive discussion of the sode experience as it relates to the Council in Heaven see the chapter called “Sode Experience” in Who Shall Ascend into the Hill of the Lord, First edition, p. 195-208; Second edition, p. 139-148.{3} Raymond E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (Philadelphia: Fortress, 1968), 2-6.{4} That pattern of using a sacral subtext to teach and explain the ancient Israelite temple drama was used by the prophets throughout the Book of Mormon. The entire last half of Who Shall Ascend into the Hill of the Lord is a careful but undisclosed analysis of that Book of Mormon subtextual message.~~~~~~~~~~~~~~~~~~~~~~~~~?1 Nephi 1:1 as an Ancient Colophon --- LeGrand Baker Author : lbaker1 Nephi 1:11. I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.Anciently, writers often used a literary device called a colophon at the beginning or end of a document. It identified the author, declared his authority, and briefly stated what he was writing about.{1}Verse 1 of First Nephi is an impressive ancient colophon. Standing alone, it is sufficient evidence that the Book of Mormon is an ancient document. It is a bit awkward for us to read today, but it is the awkwardness that makes it so important. Its language would be perfectly at home tucked amid Plato’s writings, but there was nothing in Joseph Smith’s New England backcountry culture that could have caused him to write the sentence in that way.Another example is the beginning of Zeniff’s autobiography:I, Zeniff, having been taught in all the language of the Nephites,having had a knowledge of the land of Nephi…having been sent as a spy…Therefore, I contended with my brethren…. (Mosiah 9:1-2)Another example is this exchange of official correspondence:14 Now I close my epistle. I am Moroni; I am a leader of the people of the Nephites.15 Now it came to pass that Ammoron, when he had received this epistle, was angry; and he wrote another epistle unto Moroni, and these are the words which he wrote, saying:16 I am Ammoron, the king of the Lamanites; I am the brother of Amalickiah whom ye have murdered. Behold, I will avenge his blood upon you, yea, and I will come upon you with my armies for I fear not your threatenings.Nephi’s colophon is awkward to us because it seems to be logically upside down. If we, or the Prophet Joseph, were to write those ideas we would say:I am Nephi, and I am writing for the following five reasons:. ? ? ? ?First…. I was taught in all the learning of my father.. ? ? ? ?Second….I have seen many afflictions.. ? ? ? ?Third….I have been highly favored of the Lord..? ? ? ??Forth….I have a knowledge of the goodness of God..? ? ? ??Fifth….I have a knowledge of the mysteries of God.However, Nephi’s colophon is not like that. Rather, it is written in a Greeklike logical pattern whose structure is like a simple addition problem with five points and a conclusion:I Nephi. ? ? ? ?having been taught in all the learning of my father. ? ? ? ?plus … seen many afflictions. ? ? ? ?plus … highly favored of the Lord. ? ? ? ?plus … knowledge of the goodness of God,. ? ? ? ?plus … knowledge of the mysteries of God,conclusion : Therefore I write.This second pattern is the same structure as a simple addition problem, which is the same pattern as an ancient logical argument. It would be very comfortable among the works of Plato, but sounds awkward to us just as it would have been awkward to Joseph Smith and his contemporaries. Even though there was nothing in Joseph’s own background to cause him to write a sentence in that form, it is the form in which Nephi’s well educated contemporaries would have written. Therefore, the structure of Nephi’s colophon is convincing evidence that we are dealing with an ancient text.Of the colophons in the Book of Mormon, Nephi’s is the most significant and by far the most interesting because of its structural completeness, its window into Nephi’s purposes and personality, and especially because of its multilayered meanings.——————————–FOOTNOTE{1} The first chapter of Revelation is an excellent example. The author identifies himself as John the apostle. He has been instructed by an angel to write, and his writings will testify of the Jesus the Savior~~~~~~~~~~~~~~~~~~~~~~~~~1 Nephi 1:1 -- LeGrand Baker -- “Therefore I write” -- The Chiastic Structure of First Nephi Author : lbaker~~~~~~~~~~~~~~~~~~~~~~~~~1 Nephi 1:1 — LeGrand Baker — “Therefore I write” — The Chiastic Structure of First NephiFirst Nephi has a carefully structured, chiastic, arrangement. Its language is unlike anything else in the Book of Mormon. It is written like a Greek or Norse epic poem. It is a chiasmus, and, like those other ancient epic poems, it follows the model of the cosmic myth. The cosmic myth is always in the pattern of a chaismas. In its simplest form it looks like this:. ? ? A. The hero is required to leave home.. ? ?? ????B. He is given a seemingly impossible task.. ??? ???? ?? ??C. He receives the necessary tools to begin. ? ????? ?? ???? ???D. He confronts overwhelming odds. ? ??? ?? ?????c. He receives additional tools. ??? ?? ??b. He fulfills the task.. ? ??a. The hero returns home, triumphant.{1}That is also the outline of the plan of salvation and of the ancient Israelite temple drama.{2} Nephi also uses that pattern when he writes 1 Nephi:. ? ??A. Nephi and his family must leave home.. ? ???? ??B. They are given a seemingly impossible task.. ? ???? ???? ??C. They receive the brass plates and Ishmael’s family.. ? ?????? ??? ??? ??D. Rebellion and starvation in the wilderness.. ? ????? ?? ???c. The Liahona leads to a mountain top for sustenance.. ? ?? ????b. They travel to Bountiful to complete their task.. ? ??a. They arrive at the promised land.The pattern is actually more complex than that and is discussed in the my last chapter about 1 Nephi called, “1 Nephi 22 — LeGrand Baker — Nephi’s Conclusion.”The ancient pattern after which First Nephi is written is called by modern scholars “the hero cycle” or “the cosmic myth.”{3} It is cosmic because it reflects the pattern of stories recited and written throughout human history. It is a complete worldview. It is called a myth because the principles it teaches are not dependent on the historicity of the story.{4} That is, the story it tells may be historically true, like First Nephi, or it may be fictional, like Star Wars or Hamlet, but the principles it teaches are universally the same.To say that 1 Nephi is an epic poem means much more than that it is lengthy, involved, and tells about a hero’s journey, as Meyer Abrams explained:An epic poem is a ceremonial performance, and is narrated in a ceremonial style which is deliberately distanced from ordinary speech and proportioned to the grandeur and formality of the heroic subject and epic architecture.{5}We have wondered if First Nephi had ever been used that way in a ceremonial performance. Such a thing was not unknown in ancient Israel. Every seventh year, during the pre-exilic Israelite New Year’s Festival, the king and the entire congregation would recite the book of Deuteronomy as a reminder of the Lord’s covenants and of Moses’s instructions to them.{6} Deuteronomy was Moses’s last sermon to the people just before he departed. Such a ceremonial use of First Nephi would have given a sustained religious underpinning for the Nephite split with the Lamanites, and may, in part, account for the repeated admonition to “remember” the covenants made to the fathers.It may also account for why Mormon searched the royal archives to find the original plates of Nephi, rather than using just a later copy, to attach to the gold plates that Moroni would eventually deliver to the Prophet Joseph (Words of Mormon:1:3-5).Nephi was probably about 45 when he began writing First Nephi, and it took him ten years to write it.{7} It seems that if Nephi, who obviously had an excellent education, would spend ten years writing a fifty-plus page work in the chiastic style of an epic poem, then every word of Nephi’s original manuscript version must have been what it was intended to be, and that the whole of the version Nephi engraved on the gold plates was carefully polished. We believe that is also true of our English version. That is, we believe the English version is not so much a “translation” as it is an English rendering of the original.{8}So, admittedly without having any proof of how or where—or even if—it might have been used by the Nephites for ritual purposes, we wonder if Nephi’s poem was used in connection with “a ceremonial performance.” Could it be that the Nephites used First Nephi in the same way the Israelites used Deuteronomy or the Book of Genesis in the portrayal of the covenant renewal drama during their Feast of Tabernacles?———————————FOOTNOTES{1} The ancient Hymn of the Pearl is an excellent example. See LeGrand L. Baker and Stephen D. Ricks, Who Shall Ascend into the Hill of the Lord? The Psalms in Israel’s Temple Worship in the Old Testament and in the Book of Mormon (Salt Lake City, Eborn Books), first hardback edition 2009, p. 97-135; second paperback edition 2010, p. 79-98) The paperback edition is found on this website under “published books.”{2} The pattern of the Israelite and Nephite temple dramas is the theme that runs throughout our book, Who Shall Ascend into the Hill of the Lord. The book gives a reconstruction of the Israelite temple drama at the time of Solomon’s Temple. The second half of the book shows that virtually every sermon in the Book of Mormon is based on the Nephite temple experience.{3} Two classic works on the universality of the hero cycle or cosmic myth are Joseph Campbell, The Hero with a Thousand Faces (New York: MJF, 1949); and Giorgio de Santillana and Hertha von Dechend, Hamlet’s Mill: An Essay on Myth and the Frame of Time (Boston: Gambit, 1969).{4} For a discussion of the cosmic myth see Who Shall Ascend into the Hill of the Lord, hardback edition, p. 97-135; paperback edition, p. 79-98){5} Meyer Abrams, A Glossary of Literary Terms (Boston, Heinle & Heinle , 1999), 77.{6} John A. Tvedtnes, “King Benjamin and the Feast of Tabernacles” in John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. (Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1990), 2:206.{7} Nephi reports that he received instructions to make the small plates 30 years after the family had left Jerusalem. He has completed 1 Nephi after they had been gone 40 years (2 Nephi 5:28-34).{8} For a discussion of Nephi’s possible personal involvement in the English translation see LeGrand L. Baker, Joseph and Moroni (Salt Lake City, Eborn Books, 2007), 91-98.~~~~~~~~~~~~~~~~~~~~~~~~~?1 Nephi 1:4 -- LeGrand Baker -- “Many Prophets” Author : lbaker1 Nephi 1:4… and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.We know so little about the Israelite religion before the Babylonian captivity. Actually, the Book of Mormon is a much better source of pre-exilic Israelite theology than anything we find in the Bible. The reason is that all the history books in Old Testament were written or edited after the destruction of Jerusalem and end of the Melchizedek Priesthood rites of Solomon’s Temple. After the Babylonian captivity, the five books of Moses were so severely edited that most scholars believe that they were actually written as late as the fourth century B.C.{1}The Jewish apostasy began before the Babylonian captivity and was the reason Lehi and the other prophets were persecuted. Who Shall Ascend into the Hill of the Lord has a chapter called “Evidences of Ancient Jewish Apostasy.” It helps explain why the prophets in Lehi’s time were in such trouble.{2} By then, there were two competing “priesthood groups.” The prophets such as Elijah, Elisha, and Lehi had the Melchizedek Priesthood. However, for the most part they were disdained by the authors of the Old Testament who told stories about bears eating children and that sort of thing. The competing group was the priests who had control of the Temple and the temple treasury. From the time of King Josiah the priests either dominated, or at least were in cahoots with the apostate kings. After the Babylonian captivity the priests were in almost complete control. One of the authors of Chronicles gives us a hint of the conflict between the priests and the prophets, but there are no real details:14 Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem.15 And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place:16 But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy (2 Chronicles 36:14-16).—————————————-FOOTNOTES{1} Their editorial policy was apparently to remove evidences of such ideas as the Atonement, priesthood, and temple rites from the text. For an example see the contrast between the accounts of Noah and the ark as recorded in Genesis and in the Book of Moses in Who Shall Ascend into the Hill of the Lord: 2009 edition pages 64-67; 2010 edition pages 59-61.{2} Two works that discuss the pre-exilic Jewish apostasy are: Margaret Barker, The Great High Priest, The Temple Roots of Christian Liturgy (London and New York, T&T Clark, 2003); and G. W. Ahlstrom, Joel and the Temple Cult of Jerusalem, (Leiden, E. J. Brill, 1971).<><><><><><><><><><><><><><><><><><><><><>1 Nephi 2:19-22 -- LeGrand Baker -- Origin of Nephi’s Dynasty Author : lbaker1 Nephi 2:19-22 ?19 And it came to pass that the Lord spake unto me, saying: Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart.20 And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands.21 And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord.22 And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren.These verses contain the Lord’s commission to Nephi to “be a ruler and a teacher”—a king and a priest—to bless his people. In a way that Nephi understood perfectly, the whole legitimacy of the kings and prophets of the Book of Mormon rests on the authenticity of that commission.In our time, when most people have never encountered a king except in a book, or in the movies, the word “king” evokes an image that tends to focus on an imaginary spectrum that reaches from wicked king John who fought brave Robin Hood on one end, or, to the other extreme, modern constitutional monarchs who some think are more decorative than useful.But an ancient Israelite king was someone quite different from anything, anywhere along that imaginary spectrum. Kings like David and Solomon, who were the ruling monarchs of Israel, were, first of all, representatives of God. As such, a king was legitimatized by being an adopted “son” of God.{1} He was not just the “head of state,” he was the state personified.{2} His decrees were the only legislation; his power was the only executive authority. His private army enforced local law and protected the nation from outside enemies. His wisdom was the nation’s supreme court.{3} In religious matters, he was a prophet{4} and the nation’s highest High Priest.{5} The easiest way to understand the meaning of “righteous king” is to examine the multiple roles of King Benjamin in the Book of Mormon.A reason why the Lord’s declaration was so important to Nephi and his posterity was that it established Nephi’s dynastic legitimacy. In ancient Israel, it was understood that the king was the representative of Jehovah in this world, and that his legitimacy rested on two necessary propositions: First, that he had been foreordained in the Council in Heaven to be king when he came to this world. Second, that, through appropriate ordinances, he be formally adopted as the son and heir of God. That was shown to be so during the Jewish temple drama of the Feast of Tabernacles.{6}In an established dynasty, that heirship was presumed to belong to the oldest son. But when a dynasty failed, the new king had to give evidence that he had been foreordained to create a new dynasty. When Saul and his heirs were displaced by David, the Old Testament authors went to great lengths to demonstrate that David’s new dynasty was legitimate, that he was designated by God to be Israel’s king, anointed by the prophet, and that he represented Jehovah as his son and heir in Israel.During the first Temple period, the Jewish Kings based their legitimacy on the fact that they were descended from David and could claim the Lord’s covenant with David for themselves.{7} The same concept held in the Book of Mormon, but these people were descendants of Joseph, not of Judah, so the legitimacy of their dynasty must rest on the covenant the Lord had made with Nephi. That covenant is found in the Lord’s words, “And it came to pass that the Lord spake unto me, saying: Blessed art thou, Nephi, because of thy faith, …And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler [king] and a teacher [priest] over thy brethren” (1 Nephi 2:19-22).In the Book of Mormon, we see Nephi initiating a new dynasty that will last a thousand years. During those years, Nephi’s descendants will first be kings; then Chief Judge and President of the Church (Mormon makes a point of saying that he and Alma were descendents of Nephi); and finally, after the Savior came, they were the prophets who led the Church. Throughout Nephite history, almost every important leader was a direct descendent of Nephi.Everything is done in order, so ultimately both the Lord’s kingship covenants with David and Nephi are rooted in the blessings of Abraham (see Psalms 47 and 105). Their heirs must show their family ties to the founding king—to David and to Judah; or to Nephi and to Joseph—to claim the patriarchal blessing which Jacob gave to his sons along with their attendant promises of kingship. (Genesis 49) Then through Jacob to Abraham and priesthood “after the order of Melchizedek.” (Psalms 110).—————————-FOOTNOTES{1} “Son” is the royal new name given by God to the king in Psalm 2. And as Koester observed, “I will be his Father and he will be my Son. The quotation is from 2 Sam 7:14 (LXX), the oracle in which Nathan told David that God would establish a Davidic dynasty.” (Craig R. Koester, The Anchor Bible, Hebrews (New York, Doubleday, 2001), 191-92.{2} Carlo Zaccagnini, “Sacred and Human Components in Ancient Near Eastern Law,” in History of Religions (33:3, February 1994), 265-286.For a discussion of the Israelite government of the Old Testament, see Stuart A. Cohen, “Kings, Priests, and Prophets, Patterns of Constitutional Discourse and Constitutional Conflict in Ancient Israel,” in Zvi Gitelman, The Quest for Utopia, Jewish Political Ideas and Institutions through the Ages (Armonk, New York, M.E. Sharpe, Inc., 1992), 17-40.{3} “Judge,” here, implies something like a supreme court rather than “judge” in the sense that Sampson or Deborah were judges. “Like Egyptian kings, Israel’s kings served as the final arbiter in judicial matters (2 Samuel 14:4-20; 1 Kings 3:16-28; 2 Kings 6:26-29.” James K Hoffmeier “From Pharaoh to Israel’s Kings To Jesus,” in Bible Review (13/2, June 1997), 47.For a discussion of Israel’s king as judge, see Aubrey R. Johnson, “Hebrew Conceptions of Kingship,” in S. H. Hooke, ed., Myth, Ritual, and Kingship (Oxford, Clarendon Press, 1958), 206-207. For a discussion of Israel’s pre-dynastic judges see, G. W. Ahlstrom, History of Religions (8:2, Nov. 1968), 94-99.{4} For a discussion of David’s use of the Urim and Thummim, both before and after his anointing as king, see Cornelis Van Dam, The Urim and Thummim (Winona Lake, Indiana, Eisenbrauns, 1997), 187-188, 247-250.{5} Two examples of the king acting as High Priest are: (1) David’s officiating at the sacrifice and pronouncing a blessing upon the people in the name of the Lord in 2 Kings chapter 6; and (2) Hezekiah’s taking the letter of the Assyrians into the Holy of Holies, kneeling before the throne of cherubims and showing it to the Lord, in 2 Kings 19:14-20. “And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the Lord, and spread it before the Lord. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.” (v. 14-15) For a discussion of the king as High Priest see, Aubrey R. Johnson, “Hebrew Conceptions of Kingship,” in S. H. Hooke, ed., Myth, Ritual, and Kingship (Oxford, Clarendon Press, 1958), 211-214. Geo Widengren, “King and Covenant” in Journal of Semitic Studies, vol. II, no. I, 1957, is about the ancient Israelite king’s function as a high priest and mediator of the covenant. “The Davidic dynasty acted as the true heirs of the ancient king of Jerusalem, Melchizedek, at once priest and king.” Sigmund Mowinckel, He that Cometh (New York: Abingdon Press, 1954), 75.{6} See the chapter “Psalm 2, The Ancient Israelite Royal King-name” in Who Shall Ascend into the Hill of the Lord. First edition, p. 499-516; Second edition, p. 360-373.{7} “I will be his Father and he will be my Son. The quotation is from 2 Sam 7:14 (LXX), the oracle in which Nathan told David that God would establish a Davidic dynasty.” (Craig R. Koester, The Anchor Bible, Hebrews [New York, Doubleday, 2001], 191-92.)“YHWH swore to David, a surety from which he will not turn back: “Your offspring [I will cause to be enthroned]; I will place (them) on your throne. If your sons keep my covenant, And my stipulation which I teach them. Their children also, forever, Shall sit upon your throne. (Ps 132:11-12).“The irrevocable nature of YHWH’s oath to David is reiterated elsewhere in the Hebrew Bible, notably in the so-called “last words of David” (2 Sam 23:1-7) and in the following portion of an old liturgy: ‘Once I swore by my holiness; I will not be false to David. His seed will exist forever; And his throne like the sun before me’ (Ps 89:36-37),” (C. L.Seow, Myth, Drama, and the Politics of David’s Dance [Atlanta, Georgia, Scholars Press, 1989], 179-80).{8} Those patriarchal blessings are found in Genesis 49.Judah is promised, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (Genesis 49:10).Joseph was given the birthright blessing: “The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren” (Genesis 49:26).I suppose that is, in our day, a reason a declaration saying which tribe of Israel one belongs to is a necessary part of everyone’s patriarchal blessing, and one reason why patriarchal blessings are given before one goes to the temple.<><><><><><><><><><><><><><><><><><><><><><><><> ................
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