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Before 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.
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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.”
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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]
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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}
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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}
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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}
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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 glories
Of 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 treasury
They 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 not
be forgotten:

11 And they made with me a covenant
And 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 sea
Hard by the loud-breathing serpent,
[devouring serpent, ]
I4 (Then) shalt thou put on thy bright robe
And 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 Egyptians
And 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 me
27 And I made him my intimate friend, My companion to whom I communicated my business.
28 I (He ?) warned him (me ?) against the Egyptians
And against consorting with the unclean (Hennecke, New Testament Apocrypha, 2:499).

29 And I put on a garb like theirs,
Lest they should insult (?) me
because 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 other
They 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 me
My 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 Parthia
And all the nobles of the East
39 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 council
38. 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 letter
44 Call to mind that thou art a son of kings!
See the slavery-whom thou servest!
45 Remember the pearl
For 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 out
in 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 Egypt
46 Remember thy garment spangled with gold,
47 and the glorious mantle which thou shouldest wear
and wherewith thou shouldest deck thyself.
Thy name is named in the book of life,
48 and with thy brother whom thou hast received (thou shalt
be) in our kingdom (James, Apocryphal New Testament, 413).

49 And my letter (was) a letter
Which 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 rustling
I 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 heart
Were 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 heart
Were 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 kings
And 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 brought
with 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 garb
I 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 robe
and left it in their country
(Cartlidge and Dungan, Documents for the Study, 48).

63 And I took my way straight to come
To 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 fatherland
in 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 me
66 … Shone before me with its form,
67 And with its voice and its guidance
It 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 me
to 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 me
66 For the royal garment of silk
Shone before me with its form,
67 And with its voice and its guidance
It 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 house
76 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 distinction
And 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 distinction
And 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 adamant
All 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 kings
Was depicted in full allover it,

86 And the likeness of the king of kings
Was completely embroidered all over it
(Hennecke, New Testament Apocrypha, 2:503).
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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 also
Were its manifold hues.
88 Again I saw that all over it
The motions of knowledge were stirring,
89 And as if to speak
I 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 myself
That my stature was growing according to his labors.”

89 And as if to speak
I 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 deeds
I 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 motions
It was spreading itself out towards me,
94 And in the hands of its givers
It 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 myself
That my stature grew according to his labours.”
93 And with its royal movements
It poured itself entirely toward me,
94 And in the hands of its bringers
It hastened, that I might take it;
(Hennecke, New Testament Apocrypha, 2:503).

95 And me too, my love urged on
That 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 colors
I cast around me, in its whole breadth.
98 I clothed myself therewith, and ascended
To the gate of salutation and homage;
99 I bowed my head, and did homage
To 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 princes
I 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 gate
Of the King of kings I should speed with him,
105 And bringing my gift and my pearl
I 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 stature
grew in accordance with his working).
93 And all Its royal motions rested upon me as it grew toward
the 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 that
brought it) unto him that would receive it,
95 and me also did yearning arouse to start forth and meet it
and receive it.
96 And I stretched forth and received it, and adorned myself with
the 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 of
peace (salutation) and homage,
99 and I bowed my head and worshipped the brightness of the
Father which had sent it unto me,
100 for I had performed his commandments, and he likewise
that which he had promised,
101 and at the doors of his palace which was from the beginning
I 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 the
gates of the king,
105 that with my gifts and my pearl we may appear together
before the king (James, Apocryphal New Testament, 414-15).
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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).

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It 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.
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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.

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Tucked 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.
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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.

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The 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.

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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.”

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There 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.”

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We 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 )

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FOOTNOTE

{1} Andrew Jensen, Latter-day Saint Biographical Encyclopedia (Salt Lake City, Andrew Jensen Historical Company, 1901), 1:223.

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15 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 rules
9:21 not a fallacy
9:24 ad hominem (attacking the person instead of his ideas)
9:28 false claim: they are Moses’ interpreters, not his disciples
9:29 lack of credential
9:34 ad hominem

Now 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 rules

16b 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. CCR

29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.

9:29 lack of credential

30 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 hominem

And 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. CCR

Some 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).

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FOOTNOTE

{1} Professor Riddle’s writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: chaunceyriddle.com

His book, Think Independently (Provo, Utah, Rescate Publishing, 2009), can be purchased on Amazon.com

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