LeGrand L. Baker

Category: Doctrine & Covenants

  • John 1:15-17 & D&C 93:11-23 — Grace for Grace — LeGrand Baker

    The phrase “grace for grace” is about the maturation of reciprocal, unfailing, covenant love. It is used only once in the New Testament, once by Mormon, and twice in D&C 93. The latter also contains the phrase “grace to grace”

    The context in which John places it is this:

    15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
    16 And of his fulness have all we received, and grace for grace.
    17 For the law was given by Moses, but grace and truth came by Jesus Christ.(John 1:15-17).

    Grace is translated from the Greek word charis. It is an expression or act of kindness, a favor with the intent of doing good (Strong # 5485). So, the simplest understanding of “grace for grace” would be an exchange of kindnesses. However, its Hebrew equivelent suggests much more than that, as C.L. Mitton wrote,

    Indeed, if this fuller meaning [of grace] is to be represented at all by a Hebrew word, it is the word hesed. This word is, however, usually translated in the LXX by the Greek word [meaning] ‘mercy’. {1}

    As I shall point out below, it appears that hesed is translated as both “mercy” and “grace” in the Book of Mormon.

    A new version of Strong’s Concordance defines hesed as “unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship.” {2}

    That definition is probably based on the work of Katherine Doob Sakenfeld who emphasized that hesed is about keeping covenants. She wrote that hesed meant “to do what is expected of one.” With regard to the covenant, God does what is expected (keeps his covenant promises), therefore, man should also maintain “hesed” (keep their covenant promises). {3}

    Hesed is more than making and keeping a legal contract, rather it is about keeping sacred covenants. Botterweck and Ringgren write that this reciprocal relationship is fundamental to the meaning of hesed. “because we are dealing with the closest of human bonds.”{4}

    It is an act that preserves or promotes life. It is intervention on behalf of someone suffering misfortune or distress. It is demonstration of friendship or piety. It pursues what is good and not what is evil. Thus the most appropriate translation of hesed is “goodness,” “grace,” or “kindness.” {5}

    God’s kindness towards an individual places that individual in a relationship with his neighbor, a relationship based on Yahweh’s kindness; in his daily contacts with others he must keep the kindness he has experienced, he must practice righteousness and justice, kindness and mercy. Thus hesed shapes not only the relationship of Yahweh with human beings, but also that of human beings among themselves. {6}

    It is often stated expressly that the one who receives an act of hesed responds with a similar act of hesed, or at least that the one who demonstrates hesed is justified in expecting an equivalent act in return. {7}

    That idea is expressed very clearly by the Savior in the Beatitudes where he said,

    7 And blessed are the merciful, for they shall obtain mercy. (3 Nephi 12:7).

    There he is paraphrasing Psalm 18:25 which says,

    25 With the merciful thou wilt shew thyself merciful.

    The key words in that statement are each different forms of hesed.

    25 With the merciful [ Strong # 2623 adjective form of hesed. Faithful, kind ] thou wilt shew thyself merciful [ Strong #2616 verb form of hesed. To be good, be kind ].

    It appears that Mormon was citing the same psalm when he wrote,

    24 And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works (Helaman 12:24).

    If he was referring to Psalm 18, then that affirms that in the Book of Mormon, hesed can be translated either “grace” as in Helaman, or “mercy” as in 3 Nephi.

    Cohen understood the sweeping consequences of that concept, and defined hesed as “covenant love; i.e. the love relationship between parties whose actions express their mutual feelings and are not merely prescribed by the terms of their contract.”{8}

    The most beautiful example of the meaning of hesed that I know is in Psalm 25. It is spoken by the king, but the references are to his personal premortal covenants. Hesed is used three times in that short psalm. The first is translated as “lovingkindnesses.” The other two are translated as “mercy.” Psalm 25 is my favorite because it shows that the covenants we made at the Council in Heaven are an important part of the experiences we have in this life.{9}

    Another word with which we are familiar and that carries the same connotation of reciprocal love is pistis, translated as “faith” in the New Testament. Pistis is about covenants and friendships. In the Theological Dictionary of the New Testament we find this definition:

    Stress is often laid on the fact that this [pistis] is a higher endowment than wealth. … Concretely pistis means the ‘guarantee’ which creates the possibility of trust, that which may be relied on, or the assurance of reliability, ‘assurance’. … pistis is the ‘oath of fidelity,’ ‘the pledge of faithfulness,’ ‘security.’ This leads on the one side to the sense of ‘certainty,’ ‘trustworthiness,’ on the other to that of ‘means of proof,’ ‘proof.’ In particular pistis denotes the reliability of persons, ‘faithfulness.’ It belongs especially to friendship. {10}

    Primarily, then, pistis is an attitude of man to himself, not to others. As man’s faithfulness to himself, however, pistis makes possible the right relation to others, He who is “faithful to himself” can also be “faithful” to others; he alone is capable of genuine friendship. {11}

    A similar word to hesed is the Greek word philadelphia, which is usually translated as “brotherly love,” but is “brotherly kindness” in 2 Peter. It means “fraternal affection: brotherly love (kindness).” {12}

    In the story told in 1 Samuel 20 of the devotion shared by David and Jonathan, the word hesed is central to the covenants they made. It is easy to discover in that use of hesed that it is about the same devoted friendship that is conveyed by philadelphia.

    David had fled from Saul’s house and asked Jonathan to help him preserve his life. David said to Jonathan,

    8 Therefore thou shalt deal kindly [hesed] with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: …

    After David had affirmed the terms of his covenant Jonathan responded,

    14 And thou shalt not only while yet I live shew me the kindness [hesed] of the Lord, that I die not:
    15 But also thou shalt not cut off thy kindness [hesed] from my house for ever: no, not when the Lord hath cut off the enemies of David every one from the face of the earth.
    16 So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David’s enemies.
    17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul (1 Samuel 20:8, 14-17).

    In the first four verses of 2 Peter, he uses the word pistis (“faith”) to mean the entire ancient Christian temple service, concluding with: “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature.” (2 Peter 1:4) Then Peter lists in sequence eight things we must be in order to make our “calling and election sure.” (2 Peter 1:1-10) In Peter’s sequence, philadelphia and charity are the final necessary qualities that will bring one to the fruition of his promise:

    11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11).

    That ordering is necessary. One cannot have charity (love for everyone) if one does not first have philadelphia (one-on-one love between individuals). In this sequence Peter has taken the key triumvirate of pistis, philadelphia (hesed), and charity (grace), and shown us how those actions and the attitudes create a unity of relationships that is “everlasting.” All are about keeping covenants that sustain and validate eternal family and eternal friendships.

    The Prophet Joseph had reached that same conclusion when he wrote: “Friendship is the grand fundamental principle of Mormonism.” {13}

    That understanding of the covenants gives us a different and beautiful way by which we may examine what John meant when he said, “And of his fulness have all we received, and grace for grace.” It calls to mind that Jesus referred to not just his apostles, but also to Lazarus, as his friends. Friends are persons who give love and receive love.

    When you and I read the definition of hesed as “unfailing love based on a prior covenant,” our minds find no conflict in finding two sources for the love and the covenants. The first is our premortal covenants and the second is the covenants we make in this world.

    The premortal covenant relationships were reciprocal both between each other and between us and God. I believe that the friendships and the sacred covenants we make in this world are affirmations of the ones we made before.

    As we consider these principles it becomes obvious that none of the relationships discussed here are limited to, or even focused on this life’s fleeting experiences. Rather, we are glimpsing the true nature of our eternal covenants with God and with each other. The phrase “grace for grace” denotes our ever maturing friendships. The infinite quality of those friendships is evinced in the Doctrine and Covenants where the Lord explains John’s testimony:

    11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us.
    12 And I, John, saw that he received not of the fulness at the first, but received grace for grace;
    13 And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;
    14 And thus he was called the Son of God, because he received not of the fulness at the first.
    15 And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son.
    16 And I, John, bear record that he received a fulness of the glory of the Father;
    17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him.
    18 And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John.
    19 I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.
    20 For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace.
    21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;
    22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.
    23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth (D &C 93:11-23).

    It is appropriate that I conclude this discussion by citing the testimony of John, Jesus’s Beloved friend and apostle:

    4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
    5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
    6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:4-6).

    11 Beloved, if God so loved us, we ought also to love one another.
    12 No man hath seen God at any time [except them who believe — JST] If we love one another, God dwelleth in us, and his love is perfected in us.
    13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.
    14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
    15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
    16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
    17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
    18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
    19 We love him, because he first loved us.
    20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
    21 And this commandment have we from him, That he who loveth God love his brother also (1 John 4:11-21).
    ——————————-
    FOOTNOTES

    {1} C.L. Mitton’s article on “grace” in The Interpreter’s Dictionary of the Bible (Nashville, Abingdon Press, 1991), 2: 464. The quote includes Greek and Hebrew words that are omitted here.

    {2} John R. Kohlenberger III and James A. Swanson, The Strongest Strong’s, Exhaustive Concordance of the Bible (Grand Rapids: Zondervan, 2001), Hebrew dictionary # 2617.

    {3} Katherine Doob Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry (Missoula, Montana; Scholars Press for the Harvard Semitic Museum, 1978).

    {4} G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48).

    {5} Ibid, 5:51.

    {6}Ibid, 5:63.

    {7} Ibid, 5:47.

    {8}Stuart A. Cohen, “Kings, Priests and Prophets, Patterns of Constitutional Discourse and Constitutional Conflict in Ancient Israel.” In The Quest for Utopia, Jewish Political Ideas and Institutions through the Ages, edited by Zvi Gitelman. 17-40. Armonk, New York: M.E. Sharpe, 1992, page 21.

    {9} For a discussion of Psalm 25 see Who Shall Ascend into the Hill of the Lord, chapters, “Meaning of ‘Meek’ in Psalm 25: Keeping One’s Eternal Covenants” and “The Meek in Psalm 25.” First edition, pages, 525-43; paperback edition, pages 378-90. However, for a discussion of the psalm, the paperback edition is better and it is available on this website.

    {10} Gerhard, Friedrich, ed. Theological Dictionary of the New Testament, 10 vols. Translated by Geoffrey W. Bromiley. (Grand Rapids, Michigan: Eerdmans, 1964-76), 6: 177. Italics added.

    {11} Ibid, 6:182.  In these texts pistis is written in Greek letters. I have replaced them with pistis written in italics.

    {12} Strong # 5360 [first edition, 1894] Emphasis is in original.

    {13} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook (Provo: BYU Religious Studies Center, 1980), 234.

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  • John 1:1-4 — D&C 132:1-15 (part 13) — Keeping Eternal Covenants – LeGrand Baker

    The importance of keeping our eternal covenants is spelled out in with great power in the first 14 verses of Section 132 There we learn about the new and everlasting covenant. Later in that section we learn about marriage in the new and everlasting covenant. They are not the same thing: the latter is a subset of the former. We also learned that first in Section 130 where it adds in brackets “meaning the new and everlasting covenant of marriage.” It says,

    1 In the celestial glory there are three heavens or degrees;
    2 And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage];
    3 And if he does not, he cannot obtain it.
    4 He may enter into the other, but that is the end of his kingdom; he cannot have an increase (D&C 131:1-4. Brackets in original).

    It is those prepositions, in and of, that help make the first 14 verses of Section 132 become some of the most misquoted passages in the scriptures. What those 14 verses are not is a statement about plural marriage. What they are is an affirmation that God keeps the covenants he made at the Council in Heaven. Let us examine it carefully. (The verses from Section 132 are in bold so they can be easily identified.)

    1 Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines –

    It is misreading of that verse that causes the problems. Joseph’s question was not about plural marriage, it was about the justification for specific individuals having more than one wife. So the Lord is now going to answer the question “wherein I, the Lord, justified my servants….” Later, verse 15 begins with the word “wherefore.” That is a conjunction which divides the premises from the conclusion. So in the first 14 verses he talks about the rationale, explaining the reason for the justification. That reason is based on Covenants made at the Council in Heaven, and he talks about the importance of those covenants. Then, beginning with verse 15, he talks about the importance of Celestial Marriage.

    2 Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. [“This matter” is the question of their justification.]

    A word about justification: It is a legal term that lets circumstances get in the way of normal lawful accountability. For example, in law murder is a criminal act, but killing someone in self defense is justified. In the gospel there are two categories of justification: justification before the act, and justification after the fact. Both are dependent upon the Atonement and on the Savior as our “advocate before the Father.” Justification after the fact relies on repentance: If one repents, the Savior takes the burden of the sin and ultimately leaves one as though the sin had never been committed. Justification before the act is also dependent upon the Savior’s Atonement, but does not require repentance. The classic example is Nephi’s cutting off Laban’s head after a conversation with the Spirit in which Nephi learned that he would not be held responsible for Laban’s death. As far as I know, that kind of justification is very rare, but most crimes committed by religionists are based on their claim of that kind of justification. The Spanish Inquisition and the present atrocities in the Middle East are but two examples. But so are the less bloodthirsty crimes of intolerance and gossip. Self-justification based on religious claims are very dangerous because these claims leave people blind to their own needs for repentance and vulnerable to repeated sin. Claiming that kind of justification without having it affirmed by revelation from the Lord is a sure way of opening the gates of hell and jumping in.

    What the Lord is about to explain to the Prophet Joseph is that the Patriarchs’ having multiple wives was a matter of prior justification, and that justification was based on assignments they received and covenants they made at the Council in Heaven. It is the nature and importance of those kinds of covenants that he talks about in the first 14 verses of this revelation.

    3 Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.

    “This law” that one “must obey,” as he is about to explain, is based on those eternal covenants we made at the Council, as he says in the next verse.

    4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

    When the Lord says “no one can reject this covenant and be permitted to enter into my glory,” that is serious business. The covenant he is talking about is “new” because it is renewed in the world, and it is “everlasting” because it was made before we came here and its consequences reach into eternity.

    5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.

    In the next verses he explains what that “new and everlasting covenant” is.

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

    7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

    That is one of the most legalistic passages in the scriptures. If one sets aside the legal words and the part about only one prophet at a time holding the keys, it reads this way:

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

    7 And verily I say unto you, that the conditions of this law are these: All covenants, …that are not made and entered into and sealed by the Holy Spirit of promise … are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

    Then the Lord explains why that is so.

    8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion.
    9 Will I accept of an offering, saith the Lord, that is not made in my name?
    10 Or will I receive at your hands that which I have not appointed?
    11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was?

    This is the way I read those last four verses. The Lord will not consider what we do in this world as acceptable unless what we do is in accordance with the covenants we made with the Savior and his Father “before the world was.” And the Lord will require nothing of us in this life except those things which are inherent in those same covenants.

    12 I am the Lord thy God; and I give unto you this commandment—that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord.
    13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.

    These new and everlasting covenants do not preclude one’s free agency. There are all sorts of governmental, commercial, institutional, and individual powers that are exercised by persons who do not act in accordance to that “law.”

    14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.

    We are back to the idea of meekness. To be meek before the Lord is to keep the covenants we made at the Council. That kind of meekness is a sure way to eternal life. God keeps his covenants, but he will not be mocked. If one does not keep his covenants, one cannot receive the rewards promised by those covenants.

    15 Therefore, if a man marry him a wife in the world….(D&C 132:1-15)

    “Therefore….” he has now concluded his premise. Having established the principle of the importance of foreordination, the Lord will now apply that principle to the question of how those men could be justified for having more than one wife. The justification is simply this: that decision was made at the Council. Implicit in that justification is another principle: if that arrangement was not part of one’s premortal covenants, and a man takes multiple wives anyway, he is in very bad trouble.

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  • John 1:1-4 & D&C 93 — (part 1) ‘In the beginning was the gospel preached through the Son’ — LeGrand Baker

    There are words which the prophets equate with the Savior. The Savior uses those same words to describe himself. They are truth, light, and love. Their products are joy and life. The words carry enormous meanings — so big that we tend to read over them rather than ask what they are really telling us. I would like to analyze those descriptions of the Savior within their scriptural context, with the understanding that the results of that analysis will only be my opinions.

    The first is “truth.,” which John calls “ the Word” and the Prophet Joseph calls “the gospel.”

    John personifies the Savior as “the Word” which can be understood as both knowing and teaching truth. {1}

    1 In the beginning was the Word, and the Word was with God, and the Word was God.
    2 The same was in the beginning with God.
    3 All things were made by him; and without him was not any thing made that was made.
    4 In him was life; and the life was the light of men (John 1:1-4).

    The Joseph Smith Translation of the Bible says it differently.

    1 In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.
    2 The same was in the beginning with God.
    3 All things were made by him; and without him was not anything made which was made.
    4 In him was the gospel, and the gospel was the life, and the life was the light of men (JST John 1:1-4.).

    There is no discord between John’s “In him was life; and the life was the light of men ” and the Prophet’s “In him was the gospel, and the gospel was the life, and the life was the light of men.” The reason is that the gospel is truth. Truth, light, and love are cosmic equivalents and their product is joy which equates to a fulness of life.

    I would like to discuss the relationships of truth, light, and love. I hope to show that they are simply different ways the scriptures have of describing the Savior’s power and glory. The high point of that triumvirate is love. That is also the greatest commandment. It is also the key to our eternal exaltation. Since that triumvirate of truth/light/love also represents what we must become, it behooves us to try to understand its meaning. The Prophet Joseph said,

    It is the first principle of the Gospel to know for a certainty the Character of God,
    If men do not comprehend the character of God, they do not comprehend themselves. {2}

    The testimony in the Doctrine and Covenants ties those ideas together. However, rather than saying the Savior is the personification of the gospel, it gives us his name-title; he is “the Spirit of Truth.”

    6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.
    7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was;
    8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—
    9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.
    10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him (D&C 93:6-10).

    Much of the 93rd section of the Doctrine and Covenants is a discussion of the relationship between truth, light, and joy, with its focus on truth. In addition to the verses just quoted it says,

    21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;
    22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.
    23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;
    24 And truth is knowledge of things as they are, and as they were, and as they are to come;
    25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
    26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
    27 And no man receiveth a fulness unless he keepeth his commandments.
    28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.
    29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
    30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.
    31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.
    32 And every man whose spirit receiveth not the light is under condemnation.
    33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;
    34 And when separated, man cannot receive a fulness of joy.
    35 The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple.
    36 The glory of God is intelligence, or, in other words, light and truth.
    37 Light and truth forsake that evil one (D&C 93:21-37).

    Let us begin our analysis with the definitions, first of truth, then of the Savior’s name-title.

    24 And truth is knowledge of things as they are, and as they were, and as they are to come;

    26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;

    Truth is knowledge of reality in sacred time. The Savior knows all truth and therefore is the personification of ALL truth.

    There are two other definitions to consider. An intelligence is “the light of truth,” but the glory of God is “light and truth.” The phrase “light of truth” says light is a product of the truth, while “light and truth” emphasizes the fulness of each. John says very much the same thing:

    14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth (John 1:14).

    Now, with that I have come to the very edge of my understand and am about to tumble over that cliff. This is the way I see it.

    Just as scientists say visible light has properties of both waves and particles, something like seems to be true of “truth.” We just read that truth is information. Information does not shine, however, when truth is assimilated by an intelligent entity, that entity emits light. So truth seems also to have the properties of energy that produces light. We have also learned that an intelligence is “the light of truth,” suggesting that truth is the source of the light with which an intelligence shines.

    Section 88 explains that in terms that are not too big to contemplate, but much too big to understand. It says that the Savior “ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth; Which truth shineth. This is the light of Christ. … The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.” The full statement reads as follows:

    1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:
    2 Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world.
    3 Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.
    4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;
    5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—
    6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;
    7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
    8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
    9 As also the light of the stars, and the power thereof by which they were made;
    10 And the earth also, and the power thereof, even the earth upon which you stand.
    11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
    12 Which light proceedeth forth from the presence of God to fill the immensity of space
    13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:1-13).

    That explanation may have arisen from questions generated from a previous revelation where the word of God is equated with truth, which is equated with light, which is equated with Spirit, which is equated with our having the necessary knowledge and power to fulfill our eternal covenants.

    44 For you shall live by every word that proceedeth forth from the mouth of God.
    45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
    46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
    47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
    48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world (D&C 84:44-48).

    I understand that an intelligence is an entity that assimilates truth and shines. If that is correct then it follows that the more truth it assimilates, the more it shines. The Savior “received a fulness of truth, yea, even of all truth.” His truth shines to produce the aura of light that surrounds his person and fills the immensity of space. It is the power by which all things are made and gives life to all things. This aura is “light and truth” which is the glory of God. Therefore, the Savior’s truth and his light are different expressions of the same power.

    So it is with us. As intelligences we were the personification of the truth we assimilated and we expressed that truth by the light we radiated. We still are that way. President David O. McKay taught that the light we radiate is an integral part of our very beings. We cannot hide it from discerning persons. It (or the darkness that is the lack of it) is the very essence of who and what we are. {3}

    That is the nature of truth as I understand it. Next we must examine the nature of light and ask how it can be the power by which all things are made and by which we have life.

    Exploring the depths of such gospel principles is great fun for me, and I recognize that one of its most important values is that the opinions it generates are only a work in progress. At best it asks questions but does not presume to answer all of them. That’s OK because the asking is the most stimulating part.

    We have only begun to explore the meanings of the triumvirate of truth/ light/ love and its relationship with joy and life, so that has to continue next week.
    ————————————

    FOOTNOTES

    {1} See my discussion of logos, in last week’s post: “John 1:1-2 — ‘In the beginning was the Word’ — LeGrand Baker”

    {2} The quotes are from different parts of the King Follett discourse. Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 345 and 343.

    {3} President Mckay’s essay, “Radiation of the Individual” can be found under “favorite quotes” in this website.

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  • Moroni 10:8-18 — (part 2) — gifts of the Spirit — prophecy, angels, tongues, interpretation of tongues — LeGrand Baker

    This is a continuation of Moroni 10:8-18

    Like much of the scriptures, Moroni’s list of gifts may be understood in our every-day language like we might discuss it in Sunday School, or it might be read as having to do only with priesthood authority and responsibility. That is the way I wish to discuss it here.

    In the scriptures there are three comparable lists of the spiritual gifts. But since each one lists the gifts in the same order, and that order is a progression upward, we are left to conclude that they are not lists at all but sequences. If sequences, then the order in which they appear teaches us almost as much about the gifts as naming them does.

    These sequences are in Moroni 10:8-18, 1 Corinthians 12:1-11, Doctrine and Covenants 46:8-33.

    PROPHECY

    13 And again, to another, that he may prophesy concerning all things (Moroni 10:13);

    10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):

    22 And to others it is given to prophesy (D&C 46:22);

    Prophecy is usually thought of as a prediction about the future. However, in the scriptures and in our present time, a prophecy is the word of God spoken by the power of the Holy Ghost, and at times is about future events or circumstances. While all of the gifts can be counterfeited by clever words, a slight of hand, or well-placed money, prophecy is probably falsified more frequently than all the rest. False prophets were the bane of ancient Israel. When Jeremiah called the people to task for accepting them, he also gave us the transcendent definition of a true prophet.

    16 Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.
    17 They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.
    18 For who hath stood in the counsel of the LORD [the word “counsel” is sode, a reference to the decisions of the Council in Heaven {1}], and hath perceived and heard his word? who hath marked his word, and heard it?
    19 Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.
    20 The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.
    21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
    22 But if they had stood in my counsel [sode], and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings (Jeremiah 23:16-26).

    If a false prophet is one who has not had a sode experience, then a true prophet is one who has, like Jeremiah, Lehi, Alma, and the Prophet Joseph Smith.{2}

    However, that is not the only definition of a true prophet. John the Beloved quoted an angel as teaching him that “the testimony of Jesus is the spirit of prophecy (Revelation 19:10). Alma demonstrated that principle:

    8 And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called. And thus it is written. Amen (Alma 6:8).

    While it is true that no prophecy is binding upon the church except those spoken by the Lord’s anointed, it is equally true that all persons who have the gift of the Holy Ghost and who know that Jesus is the Christ have the right to prophecy for themselves, their families, and others who are under their charge. The Lord’s instructions are very clear:

    43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life.
    44 For you shall live by every word that proceedeth forth from the mouth of God.
    45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ (D&C 84:43-45)

    BEHOLDING OF ANGELS, DISCERNING OF SPIRITS

    14 And again, to another, the beholding of angels and ministering spirits (Moroni 10:14);

    10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):

    23 And to others the discerning of spirits (D&C 46:23).

    I am convinced that before we came here we had many dear friends who were assigned to come to mortality at different times and in different places. Some of those friends are still in the premortal spirit world, and others are in the postmortal spirit world. They are still friends — time and space do not change such friendships. The fact that we have temporarily forgotten them while we are in mortality is not evidence that they have forgotten us. In the end, all of the righteous family of Adam will be sealed together. That means that we will ultimately be sealed to those friends by the same priesthood authority that seals us to our immediate family.

    We are very fortunate that some of those friends are assigned to come to mortality in the same time and place where we were also assigned. When we meet those people and “renew” our friendships they become the stability to our lives. Without such friends our experiences here would be very dreary indeed.

    With that view of the eternal relationships of family and friends it is only reasonable to believe that people who love us and are concerned about our welfare will look after us while we are alone in this world. It is equally reasonable to believe that we looked after some of our friends who came to this world before us, and will look after others when we are in the postmortal spirit world.

    Our experiences teach us that usually these eternal friends work without our explicit knowledge and without our seeing them. If we understood too much about their doings, that information would probably impinge upon our decisions, attitudes, and actions. That would encroach upon our free agency. However, in those instances where one does see an angel, the Prophet Joseph has given us clear instruction about how to judge if they are from heaven or if they are not friends, but appear in counterfeit light (D&C 129:1-9).

    Mormon explained why some people see angels but the great majority of us do not. He said,

    30 For behold, they [the angels] are subject unto him [the Savior], to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.
    31 And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.
    32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men (Moroni 7:30-35).

    When Hyrum M. Smith III was a young missionary, his father President Joseph F. Smith sent him letters in which he answered many of his son’s questions. These letters were later compiled and published. Relative to guardian angels President Smith wrote:

    In reply to your question: “Do we all have guardian angels, and is the Key to Theology authentic on this subject, pages 117 to 119?”
    To both of these propositions, I can answer yes, so far as I have been taught and am able to learn. Jesus said (Matt. 18:10): “Take heed that ye despise not one of these little ones; for I say unto you that in Heaven their angels do always behold the face of my Father which is in Heaven.” This is no exception to the rule. The rule applies to all of God’s children or little ones. But, the guardian angels of the pure, the innocent “which believe in me,” as Jesus said, verse 6, are they which “do always behold the face of my Father.” {3}

    Parley P. Pratt’s Key to Theology is one of the great classics of early LDS literature. Its language is beautifully Victorian, but the ideas are as valid now as they were when he wrote them.

    “For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction.” (Job 33:14-16.)

    In all ages and dispensations God has revealed many important instructions and warnings to men by means of dreams.

    When the outward organs of thought and perception are released from their activity, the nerves unstrung, and the whole of mortal humanity lies hushed in quiet slumbers, in order to renew its strength and vigor, it is then that the spiritual organs are at liberty, in a certain degree, to assume their wonted functions, to recall some faint outlines, some confused and half-defined recollections, of that heavenly world, and those endearing scenes of their former estate, from which they have descended in order to obtain and mature a tabernacle of flesh. Their kindred spirits, their guardian angels then hover about them with the fondest affection, the most anxious solicitude. Spirit communes with spirit, thought meets thought, soul blends with soul, in all the raptures of mutual, pure and eternal love.

    In this situation the spiritual organs are susceptible of converse with Deity, or of communion with angels and the spirits of just men made perfect.

    In this situation we frequently hold communication with our departed father, mother, brother, sister, son or daughter; or with the former husband or wife of our bosom, whose affection for us, being rooted and grounded in the eternal elements, or issuing from under the sanctuary of Love’s eternal fountain, can never be lessened or diminished by death, distance of space, or length of years.

    We may, perhaps, have had a friend of the other sex, whose pulse beats in unison with our own; whose every thought was big with the aspirations, the hopes of a bright future in union with our own; whose happiness in time or in eternity would never be fully consummated without that union. Such a one, snatched from time in the very bloom of youth, lives in the other sphere, with the same bright hope, watching our every footstep, in our meanderings through the rugged path of life, with longing desires for our eternal happiness, and eager for our safe arrival in the same sphere.

    With what tenderness of love, with what solicitude of affection will they watch over our slumbers, hang about our pillow, and seek, by means of the spiritual fluid, to communicate with our spirits, to warn us of dangers or temptation, to comfort and soothe our sorrow, or to ward off the ills which might befall us, or perchance to give us some kind token of remembrance or undying love!

    It is the pure in heart, the lovers of truth and virtue, that will appreciate these remarks, for they know, by at least a small degree of experience, that these things are so. {4}

    TONGUES

    15 And again, to another, all kinds of tongues (Moroni 10:15);

    10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):

    24 And again, it is given to some to speak with tongues (D&C 46:24).

    INTERPRETATION OF TONGUES

    16 And again, to another, the interpretation of languages and of divers kinds of tongues (Moroni 10:16).

    10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):

    25 And to another is given the interpretation of tongues (D&C 46:25).

    Articles of Faith:7
    7 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

    The gift of tongues apparently has two purposes. One is to be part of a deeply spiritual experience so that those present may bear testimony of the power of the Spirit of God.

    Speaking in tongues was relatively common when the Church was young in back-country New York and in Kirtland. At that time numerous itinerant Protestant preachers were forever holding highly “spiritual” (translate: emotional) camp meetings. Reports of some of those meetings say speaking in tongues was accompanied by excited, “enthusiastic” frenzies. {5} The Prophet Joseph was concerned that such displays did not happen in LDS meetings. He said,

    The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after. {6}

    Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing.(June 15, 1842.) {7}

    It appears that one reason speaking in tongues was relatively common in the LDS Church was to show the Saints the contrast between the “camp meeting spirituality” and the peaceful, yet profound spirituality that is the manifesting of the Holy Ghost. Here are three accounts of such experiences by Brigham Young, Wilford Woodruff, and Heber J. Grant.

    Brigham Young prayed in a tongue which the Prophet Joseph identified as the Adamic language.

    The same evening after their arrival, Brigham relates, Joseph called a few of the brethren together, and “we conversed on the things of the kingdom. He [Joseph] called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him and asked his opinion concerning the gift of tongues that was upon me. He told them it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, ‘No, it is of God, and the time will come when Brother Brigham Young will preside over the Church.’ ”
    The Prophet Joseph Smith had never heard the gift of tongues until he heard it from Brigham that day, and by the gift of prophecy he knew that a great man and a great leader had joined his standard. {8}

    Wilford Woodruff reported that during a meeting one of the brethren blessed him in tongues and prophesied about his future. The Prophet Joseph presided at that meeting.

    At about candle light the meeting commenced with great interest Joseph requested the congregation to speak their feelings freely & pray according to the spirit the saints began to open their mouths & they were filled with language unto edification one a prayer another an exortation some a doctrin & a Psalms others a toungue. some an interpretation Prophecy was also poured out upon us & all things was done decently & in order & the night was spent gloriously by the saints much of the gifts of the gospel rested upon us. One Brother clothed with the gift of tongues laid his hands upon my head and prophesied great blessing upon me another Brother possessing the interpretation uttered it unto me to my joy & consolation with the many blessing pronounced upon my head he rehersed the blessing that Jacob pronounced upon the heads of Joseph & said that I should possess the blessings of heaven & of earth & be much blessed in my ministry &c. much Prophecy was uttered upon the heads of many of the Saints in other languages & was interpreted which was glorious, thus was this day & night spent gloriously & those scenes will long be remembered. {9}

    Heber J. Grant told of a blessing he received when he was just a little boy from Eliza R. Snow.

    I seldom hear a hymn written by Sister Eliza R. Snow sung in any of our meetings, or sing one myself, that I do not thank God for the gift of tongues to that noble woman. She gave to me a blessing when I was a child, predicting incidents in my life, promising me that I should grow to manhood and become one of the leaders in the Church of Christ, Sister Zina D. Young giving the interpretation. I thank God that we have the gift of tongues. {10}

    The second reason for the gift of tongues is “to build up and strengthen the kingdom of God,” as Joseph Fielding Smith explained.

    Answer: There has been no cessation of the gift of tongues. Perhaps the idea of some members of the Church is that this gift belongs to the testimony meetings of the fast day. It is true that messages have been given in such meetings, and when this was so, it was evidently for the benefit of a portion of the congregation who may have had the gift of interpretation. Manifestations of this character are, and should be, rare, for this is not the real purpose of this great gift. The gift of tongues is not something for the entertainment of members, nor is it for the purpose of creating awe or to increase faith in those who are weak. The gift of tongues and the interpretation of tongues are given for the purpose of helping to build up and strengthen the kingdom of God. {11}

    Many of us believe that the relative quickness of the way missionaries learn foreign and sometimes very difficult languages is a quiet, but very real manifestation of the gift of tongues.

    However, there are times when it is very public. One of my favorite stories is this one told by President David O. McKay.

    The occasion was a conference held at Huntly, New Zealand, a thousand people assembled. Before that time I had spoken through interpreters in China, Hawaii, Holland, and other places, but I felt impressed on that occasion to speak in the English language. In substance I said, “I have never been much of an advocate of the necessity of tongues in our Church, but today I wish I had that gift. But I haven’t. However, I am going to speak to you, my brothers and sisters, in my native tongue and pray that you may have the gift of interpretation of tongues. We will ask Brother Stuart Meha who is going to interpret for me, to make notes, and if necessary he may give us a summary of my talk afterwards.”
    Well, the outpouring of the gift of tongues on that occasion was most remarkable. Following the end of my sermon Brother Sid Christy, who was a student of Brigham Young University, a Maori, who had returned to New Zealand, rushed up and said, “Brother McKay, they got your message!”
    ….
    President George Albert Smith and Brother Rufus K. Hardy visited New Zealand several years after that event, and Brother Hardy, hearing of the event, brought home testimonies of those who were present, and he took the occasion to have those testimonies notarized. So it is the gift of interpretation rather than the gift of tongues, that was remarkable. {12}

    THE CONCLUSIONS

    In each of these three scriptures, the sequence about the gifts of the Spirit concludes with the assurance that it is God who decides who will receive these gifts and when they will be manifested.

    17 And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will.
    18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ (Moroni 10:17-18).

    11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will (1 Corinthians 12:11).

    26 And all these gifts come from God, for the benefit of the children of God.
    27 And unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God.
    28 And it shall come to pass that he that asketh in Spirit shall receive in Spirit;
    29 That unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby.
    30 He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh.
    31 And again, I say unto you, all things must be done in the name of Christ, whatsoever you do in the Spirit;
    32 And ye must give thanks unto God in the Spirit for whatsoever blessing ye are blessed with.
    33 And ye must practise virtue and holiness before me continually. Even so. Amen (D&C 46:26-33).
    ———————–

    FOOTNOTES

    {1} For several discussions of prophets returning to the Council in Heaven to reaffirm their covenants, search “sode” in this website.

    {2} See “sode experience” in the subject index of Who Shall Ascend into the Hill of the Lord.

    {3} Joseph F. Smith, From Prophet to Son: Advice of Joseph F. Smith to His Missionary Sons, compiled by Hyrum M. Smith III and Scott G. Kenney (Salt Lake City: Deseret Book Co., 1981), 39 – 40. Italics in original.

    {4} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 120-22.

    {5} Whitney R. Cross, The Burned-over District: The social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850.

    {6} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 246.

    {7} Joseph Smith, Teachings of the Prophet Joseph Smith, 247.

    {8}Preston Nibley, The Presidents of the Church, 13th ed., rev. and enl. (Salt Lake City: Deseret Book Co., 1974), 39-40.

    {9} The Kirtland Diary of Wilford Woodruff by Dean C. Jessee Fn, BYU Studies, vol. 12 (1971-1972), Number 4 – Summer 1972, 391.

    {10} Elder Heber J. Grant., Conference Report, October 1913, Outdoor Meeting. 91-92.

    {11} Joseph Fielding Smith, Answers to Gospel Questions, 5 vols. (Salt Lake City: Deseret Book Co., 1957-1966), 2: 26.

    {12} David O. McKay, Gospel Ideals: Selections from the Discourses of David O. McKay (Salt Lake City: Improvement Era, 1953), 552. DNCS, October 18, 1952, p. 2.

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  • Moroni 10:8-18 — gifts of the Spirit — wisdom, knowledge, faith, healing, miracles in Moroni 10:8-18, 1 Corinthians 12:1-11, D&C 46:8-33.– LeGrand Baker

    Like much of the scriptures, Moroni’s list of gifts may be understood in our every-day language like we might discuss it in Sunday School, or it might be read as having to do only with priesthood authority and responsibility. That is the way I wish to discuss it here.

    In the scriptures there are three comparable lists of the spiritual gifts. But since each one lists the gifts in the same order, and that order is a progression upward, we are probably correct in concluding that they are not lists at all but sequences. If sequences, then the order in which they appear teaches us almost as much about the gifts as naming them does.

    These sequences are in Moroni 10:8-18, 1 Corinthians 12:1-11, Doctrine and Covenants 46:8-33.

    While each begins with a testimony of the Savior, that testimony is also a warning about resisting the truth. Moroni’s is in the conclusion of his exhortation that we must pray to know the truth of “these things.”

    5 And by the power of the Holy Ghost ye may know the truth of all things.
    6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is.
    7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever (Moroni 10:5-7).

    Paul’s is similar, a testimony and also a warning.

    1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
    2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
    3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost (1 Corinthians 12:1-3).

    The Prophet Joseph’s revelation is also a warning and a testimony. However, in this case the warning is more specific. The gifts are not toys to be used for entertainment nor to be sought after as a sign. The reason for the warning, though not spelled out here, is that most of these gifts can be counterfeited. Unscrupulous religionists use such counterfeited signs as evidence of their spiritual superiority. The Lord instructed the early Saints:

    8 Wherefore, beware lest ye are deceived; and that ye may not be deceived seek ye earnestly the best gifts, always remembering for what they are given;
    9 For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lusts.
    10 And again, verily I say unto you, I would that ye should always remember, and always retain in your minds what those gifts are, that are given unto the church.
    11 For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God (D&C 46:8-11).

    After the testimonies and warnings in each sequence, there is a statement about how the gifts are administered and for whom they are appropriate.

    8 And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God. And there are different ways that these gifts are administered; but it is the same God who worketh all in all; and they are given by the manifestations of the Spirit of God unto men, to profit them (Moroni 10:8).

    4 Now there are diversities of gifts, but the same Spirit.
    5 And there are differences of administrations, but the same Lord.
    6 And there are diversities of operations, but it is the same God which worketh all in all.
    7 But the manifestation of the Spirit is given to every man to profit withal (1 Corinthians 12:4-7).

    15 And again, to some it is given by the Holy Ghost to know the differences of administration, as it will be pleasing unto the same Lord, according as the Lord will, suiting his mercies according to the conditions of the children of men.
    16 And again, it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, that the manifestations of the Spirit may be given to every man to profit withal (D&C 46:15-16).

    TEACH THE WORD OF WISDOM

    9 For behold, to one is given by the Spirit of God, that he may teach the word of wisdom (Moroni 10:9);

    8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit (1 Corinthians 12:8);

    17 And again, verily I say unto you, to some is given, by the Spirit of God, the word of wisdom (D&C 46:17).

    Wisdom is knowing the mind and ways of God. She is personified in the first three chapters of Proverbs as a woman who instructs youth about the purposes of God. The Proverbs are purportedly the teachings of King Solomon to his son.

    1 My son, if thou wilt receive my words, and hide my commandments with thee;
    2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
    3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding;
    4 If thou seekest her as silver, and searchest for her as for hid treasures;
    5 Then shalt thou understand the fear of the Lord, and find the knowledge of God.
    6 For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding.
    7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.
    8 He keepeth the paths of judgment, and preserveth the way of his saints.
    9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.
    10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
    11 Discretion shall preserve thee, understanding shall keep thee:
    12 To deliver thee from the way of the evil man, from the man that speaketh froward things;
    13 Who leave the paths of uprightness, to walk in the ways of darkness (Proverbs 2:1-13).
    …..
    5 Trust in the Lord with all thine heart; and lean not unto thine own understanding.
    6 In all thy ways acknowledge him, and he shall direct thy paths.
    7 Be not wise in thine own eyes: fear the Lord, and depart from evil.
    8 It shall be health to thy navel, and marrow to thy bones.
    9 Honour the Lord with thy substance, and with the firstfruits of all thine increase:
    10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine (Proverbs 3:5-10).

    This says that wisdom is our personal power, and by its use we can judge good from evil, right from wrong. Following chapter 3, Proverbs becomes a long list of the things one must do to live equitably, honestly, and comfortably in this world. Ultimately, wisdom is “The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them.” {1}

    The power of wisdom in the first chapters of Proverbs is very much like the power of light in Mormon’s sermon:

    18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.
    19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ (Moroni 7:18-19).

    To teach wisdom is to teach the covenants and commandments of God. Abinadi understood this when he challenged king Noah and his priests:

    27 Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people?
    28 And they said: We teach the law of Moses (Mosiah 12:27-28).

    KNOWLEDGE

    10 And to another, that he may teach the word of knowledge by the same Spirit (Moroni 10:10);

    8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit (1 Corinthians 12:8);

    18 To another is given the word of knowledge, that all may be taught to be wise and to have knowledge (D&C 46:18).

    One can know lots of things in our world, and many of them are doors to our social, emotional, and material comfort. Their use can bring us security, power, pleasure, money, and even peace. But very little of what we learn in the universities of this world is actually “truth.” Truth is knowledge of reality in sacred time:

    24 And truth is knowledge of things as they are, and as they were, and as they are to come;
    25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
    26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
    27 And no man receiveth a fulness unless he keepeth his commandments.
    28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:24-28).

    Even in this world, we can know some things that are eternal truth. That Jesus is the Christ is truth. That the priesthood is real is truth. The principles of the Declaration of Independence and the Constitution are true; they are not truth, but truth is embedded within them.

    Like Wisdom, knowledge of truth is a gift of the Spirit to the meek, that is, to those who keep their eternal covenants. {2} The Lord said:

    1 Verily I say unto you my friends, I speak unto you with my voice, even the voice of my Spirit, that I may show unto you my will concerning your brethren in the land of Zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth.
    2 Verily, verily I say unto you, blessed are such, for they shall obtain; for I, the Lord, show mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them unto judgment (D&C 97:1-2).

    Truth is a delicate flower that must be nurtured and protected by the uses of wisdom. But, as the Savior warned Nicodemus, it is to be shared very judiciously.

    11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness (John 3:11).

    In the Savior’s warning the word “ye” is plural. He is not saying that Nicodemus will not receive his witness, but that the Pharisees will not receive their witnesses. Implicit in that statement is the dual ideas the Savior expressed in the Sermon on the Mount:

    6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
    7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you (Matthew 7:6-7).

    In Alma’s challenge to Zeezrom, he spelled out those principles very clearly:

    9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.
    10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
    11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell (Alma 12:9-11).

    FAITH

    11 And to another, exceedingly great faith (Moroni 10:11);

    9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit (1 Corinthians 12:9);

    19 And again, to some it is given to have faith to be healed (D&C 46:19).

    As I have explained many times, faith in the New Testament and Book of Mormon is pistis, meaning a legal covenant or contract. {3} To act in faith is to act in accordance with the terms of the covenant. The Savior is the personification of his Father’s covenant. In the Atonement he fulfilled all of the terms of that covenant. On our part, the terms are that we live and act according to the covenants we have made. As the Father’s covenant was validated by the Savior’s life and the ordinances of the Atonement, even so, on our part, the covenants must be validated by the appropriate ordinances and the lives we live in fulfillment of our covenants. Since there is always a new name associated with each new covenant, the word “name” is often code for the covenant. As we pray, we do it in the name of Jesus Christ, thereby evoking the terms of the covenant, just as Mormon explained:

    38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made (Moroni 7:38).

    One of the best examples of the way faith/pistis works is the story told in a single verse of the book of Ether.

    30 For the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith it would not have moved; wherefore thou workest after men have faith (Ether 12:30).

    I understand that to read this way: “if he had not had faith [That is, if he had not properly executed the terms of the covenant by the words he spoke to the mountain, the authority with which he spoke, and probably the way held his arm to the square] it would not have moved….wherefore thou workest after men have faith.” That is, the brother of Jared could not have decided on his own to move the mountain. Rather, the covenant with God had to be in place before the brother of Jared could move the mountain.
    HEALING

    11 and to another, the gifts of healing by the same Spirit (Moroni 10:11);

    9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit (1 Corinthians 12:9);

    19 And again, to some it is given to have faith to be healed;
    20 And to others it is given to have faith to heal (D&C 46:19-20).

    As it is usually done, healing by priesthood and by faith follows the form of a covenant. The oil and the placement of the hands are the visible ordinances. They, plus the evoking of the powers of the priesthood in the name of the Savior, are the validation of the covenant. The terms of the covenant are dictated by the Holy Ghost and are spoken by the man performing the ordinance.
    WORKING OF MIRACLES

    12 And again, to another, that he may work mighty miracles (Moroni 10:12);

    10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Corinthians 12:10):

    21 And again, to some is given the working of miracles (D&C 46:21);

    Mormon teaches that all miracles performed by proper priesthood authority are performed according to the terms of a covenant (Moroni 7:25-38). However, as we can all testify, not all miracles come about through observable, formal priesthood authority — at least not by priesthood intervention that we are aware of. Mormon assured us:

    35 And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with power and great glory at the last day, that they are true, and if they are true has the day of miracles ceased?
    36 Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved?
    37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain (Moroni 7:35-37).

    This discussion of the gifts of the Spirit will be continued next week with prophecy, angels, tongues, interpretation of tongues .

    ———————–
    FOOTNOTES

    {1}Noah Webster, An American Dictionary of the English Language, 1828.

    {2}See my discussion of Psalm 25 in this website. There we read, “The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant (Psalms 25:14).”

    {3} See my discussion of faith/pistis in “Moroni 7:19-39 — ‘faith in Christ’ — pistis, covenant, contract – LeGrand Baker

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  • D&C 132: 1-15 — LeGrand Baker — a commentary

    D&C 132: 1-15 — LeGrand Baker — a commentary

    One of the most misunderstood passages of scripture – a misunderstanding that the Mormon fundamentalists base many of their claims on – is the first 15 verses of D&C 132. What it is NOT is a statement about polygamy. What it IS is an affirmation that God keeps the covenants he made at the Council.

    1 Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines –

    It is misreading that verse that causes the problems. Joseph’s question was not about polygamy, it was about the justification for specific individuals having more than one wife. So the Lord is now going to answer the question – the question is “wherein I, the Lord, justified my servants….” Verse 15 begins with the word “wherefore.” That is a conjunction which divides the rationale from the conclusion. So in the first 14 verses he talks about the rationale, explaining the reason for the justification. That reason is based on Covenants made at the Council in Heaven, and he talks about the importance of those covenants. Then, beginning with verse 15, he talks about Celestial Marriage.

    2 Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. [“This matter” is the question of their justification.]

    A word about justification: It is a legal term that means circumstances get in the way of normal lawful accountability. For example, in law murder is a criminal act, while killing someone in self defense is justified. In the gospel there are two categories of justification: justification before the act, and justification after the fact. Both are dependent upon the atonement and on the Saviour as our “advocate before the Father.” Justification after the fact relies on repentance: If one repents the Saviour takes the burden of the sin and leaves one as though the sin had never been committed. Justification before the act is also dependent upon the Saviour’s atonement, but does not require repentance. The classic example is Nephi’s cutting off Laban’s head after a conversation with the Spirit in which Nephi learned that he would not be responsible for Laban’s death. As far as I know that kind of justification is very rare, but most crimes committed by religionists are based on their claim of that kind of justification. The Spanish Inquisition and the present atrocities in the Near East are but two examples. But so are the less overtly bloodthirsty crimes of intolerance and gossip. Self-justification based on religions claims are very dangerous because they leave people blind to their own needs for repentance and vulnerable to repeated sin. Claiming that kind of justification without having it affirmed by revelation from the Lord is a sure way of opening the gates of hell and jumping in.

    What the Lord is about to explain to the Prophet Joseph is that the Patriarchs’ having multiple wives was a matter of prior justification, and that justification was based on assignments they received and covenants they made at the Council in Heaven. It is the nature and importance of those kinds of covenants which he talks about in the first 14 verses of this revelation.

    3 Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.

    “This law,” as he is about to explain is the law based on those eternal covenants. The law that one “must obey” it is not about plural marriage; rather it is the law based on the covenants one made at the Council, as he says in the next verse.

    4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

    When the Lord says “no one can reject this covenant and be permitted to enter into my glory,” that is serious business. The covenant he is talking about is “new” because it is renewed in the world, and it is “everlasting” because it was made before we came here and its consequences reach into eternity.

    On that same page in the Doctrine and Covenants, but in the previous section, one reads,

    1 In the celestial glory there are three heavens or degrees;
    2 And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; (D&C 131:1-2)

    It is easy to transfer that statement sound in section 131 to section 132 where the latter reads “new and everlasting covenant” so that 132 reads, “meaning the new and everlasting covenant of marriage.” But to make that change only distorts the meaning of the revelation. Here is another example. The whole of D&C 22 reads.

    1 Behold, I say unto you that all old covenants have I caused to be done away in this thing; and this is a new and an everlasting covenant, even that which was from the beginning.
    2 Wherefore, although a man should be baptized an hundred times it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works.
    3 For it is because of your dead works that I have caused this last covenant and this church to be built up unto me, even as in days of old.
    4 Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God. Amen.

    Using the same rationale, I suppose one could stick that statement into section 132 and argue that it was only talking about baptism. A very loose interpretation of the language might permit that either of those arguments, but neither marriage nor baptism is what the first 14 verses of section 132 is talking about.

    To further explain what the origin of law, in the next verse the Lord ties them to the covenants made at the Council in Heaven.

    5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.

    In the next verses he explains what that “new and everlasting covenant” is.

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

    7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

    That is one of the most legalistic passages in the scriptures. If one sets aside the legal words and the part about only one prophet at a time holding the keys, it reads this way:

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

    7 And verily I say unto you, that the conditions of this law are these: All covenants, …that are not made and entered into and sealed by the Holy Spirit of promise … are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. [“unto this end” means according to the objects of the land and the covenants]

    Then the Lord explains why that is so.

    8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion.

    9 Will I accept of an offering, saith the Lord, that is not made in my name?

    10 Or will I receive at your hands that which I have not appointed?

    11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was?

    This is the way I read those last four verses. The Lord will not consider what one does in this world as good as acceptable unless what one does it in accordance with to the covenants we made with the Saviour and his Father “before the world was.” And the Lord will require nothing of us in this life except those things which are inherent in those same covenants.

    12 I am the Lord thy God; and I give unto you this commandment——that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord.

    If he is still talking about the same law, it those individual covenants which people made before they came here.

    13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.

    These new and everlasting covenants do not preclude one’s free agency. There are all sorts of governmental, commercial, institutional, and individual powers that are exercised by persons who do not act in accordance to that “law.”

    14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.

    We are back to the idea of meekness. To be meek before the Lord is to keep the covenants one made at the Council. That kind of meekness is a sure way to eternal life. God keeps his covenants but he will not be mocked. If one does not keep his covenants, one cannot receive the rewards promised by those covenants.

    15 Therefore, if a man marry him a wife in the world….(D&C132:1-15)

    “Therefore….” Having established the principle of the importance of foreordination, the Lord will now apply that principle to the question of how those men could be justified for having more than one wife, The justification is simply this: that was the arrangement at the Council. Implicit in that justification is another principle: if that arrangement was not part of one’s pre-mortal covenants, and a man takes multiple wives anyway, he is in very bad trouble.

  • D&C 88:14-41, Resurrection and judgement, LeGrand Baker

    D&C 88:14-41 — LeGrand Baker — Resurrection and judgement

    Resurrection and judgement

    10 Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil—
    11 If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation. (Mosiah 16:10-11)

    Some of the things Abinadi says, seemingly almost in passing, show a profound understanding of the gospel. These two verses are an example of that. If read quickly they simply say that people will be resurrected and judged according to their works. But that is precisely my point. He does not say “judged then resurrected,” the sequence he uses is “resurrected then judged.”

    Before Abinadi, Jacob had also taught that the final judgment will follow resurrection

    22 And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. (2 Nephi 9:22.)

    After Abinadi, Alma taught the same thing.

    15 Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? (Alma 5:15.)

    In another place Alma was even more explicit. This verse is a classic example of a scripture where the conjunctions create a logical string of ideas that is critical to understanding the meaning of the text. Another example is the conjunction “that” in the sacrament prayers. If you want to do an interesting experiment, recite those prayers without the word “that” and see what the prayers suddenly do not say. Let me show you what “that” and other conjunctions do in this verse.

    If so, wo shall come upon you;

    BUT if not so, then cast about your eyes and

    BEGIN TO BELIEVE in the Son of God, and

    THAT he will come to redeem his people, and

    THAT he shall suffer and die to atone for their sins;

    THAT he shall rise again from the dead,

    WHICH SHALL BRING to pass the resurrection,

    THAT all men shall stand before him,

    TO BE JUDGED at the last and judgment day,

    according to their works. (Alma 33:22)

    Mormon was also very exacting about the relationship of the resurrection and the judgement.

    5 Know ye that ye must come to the knowledge of your fathers, and repent of all your sins and iniquities, and believe in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up.
    6 And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat.
    7 And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. (Mormon 7:5-7)

    I suppose one of the reasons that sequence first caught my attention is because I was taught something different from that when I was a boy. Then I learned that one would be assigned to the Celestial, terrestrial, or telestial kingdom after, and as a consequence of, the final judgement. So when I found several statements in the scriptures that reversed that order of things, I asked what other implications that sequence might suggest. And that introduced my mind to even more questions. If one is resurrected before the final judgement, then what are the criteria that determines one’s resurrected glory? And after that is determined, what criteria are used to determine one’s final judgement? The answer to that last question, is one’s “works,” but what does that mean? And, is it possible that the quality of the resurrected body one has received before one stands before the Saviour at the final judgement is one of the criterion by which a person will be judged?

    As far as I know, the scriptures do not explicitly answer the first of those questions, except by the inferences I have already quoted. But the last question may be answered in section 88 of the Doctrine and Covenants. In these verses, it is the tense of the verbs, rather than the conjunctions that provide the key to meaning.

    14 Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead.
    15 And the spirit and the body are the soul of man.
    16 And the resurrection from the dead is the redemption of the soul.
    17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.
    18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;
    19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;
    20 That bodies who ARE [present tense] of the celestial kingdom may possess it forever and ever; for, for this intent was it [the earth] made and created, and for this intent are they [those of the celestial world] sanctified.
    21 And they who are not sanctified [present tense] through the law which I have given unto you, even the law of Christ, must inherit [future tense] another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.
    22 For he who is not able [present tense] to abide the law of a celestial kingdom cannot abide [present tense] a celestial glory.
    23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.
    24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.
    25 And again, verily I say unto you, the earth abideth [present tense] the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—
    26 Wherefore, it [the earth] shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it. [all future tense]
    27 For notwithstanding they die, they also shall rise again [future tense], a spiritual [resurrected] body.
    28 They who are [present tense] of a celestial spirit shall receive [future tense] the same body which was [past tense] a natural body; even ye shall receive [future tense] your bodies, and your glory shall be [future tense] that glory by which your bodies are [present tense] quickened.
    29 Ye who are quickened [present tense] by a portion of the celestial glory shall then receive [future tense] of the same, even a fulness.
    30 And they who are [present tense] quickened by a portion of the terrestrial glory shall then receive [future tense] of the same, even a fulness.
    31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.
    32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.
    33 For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.
    34 And again, verily I say unto you, that which is governed [present tense] by law is also preserved [present tense] by law and [is] perfected and [is] sanctified by the same.
    35 That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.
    36 All kingdoms have a law given;
    37 And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom.
    38 And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions.
    39 All beings who abide not in those conditions are not justified.

    What follows seems to be a list of the criteria by which one is finally judged – after the power of the resurrection has cleansed one’s body to the quality of love by which one was quickened during this mortal probation. While the priesthood ordinances are absolutely necessary, I am convinced that the ultimate sealing power is love — charity — hesed, unfailing love, friendship, based on eternal covenants.

    40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.
    41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever. (D&C 88: 14 – 41)

  • D&C 88 — LeGrand Baker — a commentary

    D&C 88 — LeGrand Baker —  a commentary

    Section 88

    1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:

    2 Behold, this is pleasing unto your Lord, and the angels [is this the members of the Council? like “goodness and mercy” in Ps 23] rejoice over you; the alms of your prayers [I’m not sure what “alms” means, but I suspect we are talking prayer circle] have come up into the ears of the Lord of Sabaoth [I understand that word has a military connotation like “Lord of Hosts”] , and are recorded in the book of the names of the sanctified, even them of the celestial world. [These people are already saved, and their prayers have eternal or at least lasting impact]

    3 Wherefore, I now send upon you another Comforter [As in Isaiah 61, the word “comfort” means to empower (see OED) I suspect this other Comforter is more than just a quick look at Jesus, it is an ordinance, or a series of ordinances which have to do with kingship, sonship, and enthronement. I just read TPJS on the comforters. To avoid your having to look it up also, it is at the end of this, called appendix 1], even upon you my friends [that suggests a different, more equal relationship than “sons and daughters” in Ether 3] , that it [not “he”] may abide in your hearts, even the Holy Spirit of promise, which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John. [This sealing by the Holy Spirit of Promise happens at the Council (Ephesians 1:13 ); on this earth (D&C 76:53); and is the key or power which binds in heaven (D&C 132:7, 18, 19, 26; and it is the equivilant of being born of God, which is both sonship and heirship. “Whosoever is born of God doth not continue in sin; for the Spirit of God remaineth in him; and he cannot continue in sin, because he is born of God, having received that holy Spirit of promise. (JST 1 John 3:9)]”

    4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom; [That confirms that receiving the Second Comforter includes ordinances associated with a promise; also includes covenants. Since all covenants are associated with ordinances and new names, I suppose this one is as well]

    5 Which glory is that of the church of the Firstborn [Joseph F. Smith said there was a church in the pre-existence. I take it that this is his source for that. See full quote in appendix 2] , even of God, the holiest of all, through Jesus Christ his Son–

    6 He that ascended up on high, as also he descended below all things, in that he comprehended all things,[my understanding of that is tied to the story I told you a couple days ago] that he might be in all and through all things, the light of truth; [truth is a knowledge of things as they were, are, and will be, that is, truth is a knowledge of reality. If one has all truth, one must also understand every facet of the reality of God.]

    7 Which truth shineth. [ we are not talking photons here, nor are we limiting the light of the shining truth to the speed of light in a telestial existence] This is the light of Christ. [I suspect that it is this light – light “without spot” – which is the very definition of God. Moses in his confrontation with Satan, seems to suggest that also] As also he is in the sun, and the light of the sun, and the power thereof by which it was made.

    8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;

    9 As also the light of the stars, and the power thereof by which they were made;

    10 And the earth also, and the power thereof, even the earth upon which you stand.

    11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes [photons or the power behind them], which is the same light that quickeneth your understandings; [not photons, but intelligence – which is the “light of truth” I think intelligence is the light, and intelligences are the personalities embodied within the light.]

    12 Which light proceedeth forth from the presence of God to fill the immensity of space–

    13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God [Elohim] who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. [There is a throne in the temple on Kolob, which is where Joseph said the Council met, and which I suspect was a temporary throne of Elohim, just as the throne in Solomon’s temple was a temporary throne of Jehovah. But the throne we are talking about here is in the “bosom of eternity.” I suspect in that statement we have reached beyond Kolob to the place where Elohim perminently presides.]

    14 Now, verily I say unto you, that through the redemption which is made for you [I suspect that “you” is not universally inclusive] is brought to pass the resurrection from the dead. [but the resurrection of the dead is universally inclusive. If that is so, then it asks some very interesting questions about the eternal relationship between Jehovah and the members of the Council who are called the Church of the Firstborn.]

    15 And the spirit and the body are the soul of man. [that definition does not always apply in all the scriptures, but it is necessary in this context to help us understand this section]

    16 And the resurrection from the dead is the redemption of the soul. [redemption mans to purchase or ransom, and to be brought into the presence of God – all of which are integral to the resurrection process. ]

    17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. [poor and meek as in the Beatitudes. Poor = have sacrificed a broken heart and contrite spirit. Meek = have keept the covenants they made at the Council (Ps 25)]

    18 Therefore, it [earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;

    19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; [This gets a bit heavy. The earth was created near Kolob, and if Kolob is the temple of this system rather than the permanent residence of Elohim, then this suggests that the earth, having gone through the entire creation process (spirit, physical, resurrected) will also be able to be where the Father is: i.e. the place from which the Great Light originated.]

    20 That bodies who are [present tense = the then present condition of the body] of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. [That seems to suggest that the earth isn’t just the rock they live on, but it is an integral part of their resurrection and sanctification. It will be their home, and a urim and thummim to them, and is the elements from which their physical and celestial bodies are made. ]

    21 And they who are [ that is a this-world present tense] not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. [much of this section is about law. The definition of law was given in v. 21: “The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne.” So we are still talking about the light, but that aspect of light which is called the “law.”]

    22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.

    23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.

    24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.

    25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law– [ that comment may be more significant that it appears: It is likely that the law of the celestial kingdom for all things, including people is: “it filleth the measure of its creation, and transgresseth not the law–”]

    26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened [In order for one to abide a power, one must also be endowed with sufficient power to do so, so that verse not only comments on the environment in which the earth finds itself, but necessarily also teaches us something about the power whereby the earth may “abide” that environment], and the righteous shall inherit it. [they also must have sufficient power to “abide”]

    27 For notwithstanding they [the celestial people] die, they also shall rise again, a spiritual body.

    28 They who are [this world present tense] of a celestial spirit shall receive [ resurrection future tense] the same body which was a natural body; even ye shall receive [ resurrection future tense] your bodies, and your glory shall be [ resurrection future tense] that glory by which your bodies are [this world present tense] quickened.

    29 Ye [those who have already been defined in the first few verses, as the sanctilfied] who are [now – this world present tense] quickened by a portion of the celestial glory shall then [resurrection future tense] receive of the same, even a fulness.

    30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.

    31 And they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.

    32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received. [I think that may be the saddest verse in all the scriptures]

    33 For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.

    34 And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same. [We are still talking about that law which is a facet of the light of Christ – or perhaps the whole of the light]

    35 That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.

    36 All kingdoms have a law given; [so it must be a facet, for the whole of the light would only be the law of the Celestial kingdom]

    37 And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom.

    38 And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. [“is given” suggest to me: “is proportioned” the idea of bounds and conditions seems to reenforce that suggestion]

    39 All beings who abide not in those conditions are not justified. [The idea of justification by law, seems to mean that one is acknowledged to have acted justly. That takes me to 132:9-11 “Will I accept of an offering, saith the Lord, that is not made in my name? or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, as I and my Farther ordained unto you, before the world was?” Here the “law” seems to be covenant based, and seemingly related to the Council. It is the law of one’s own being that was sealed by the Holy Spirit of Promise (Eph 1) and must sealed again in this world (132:7) There seems to be a close relationship between that idea and v. 28. “ They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.” If that relationship is what it appears to be, there are laws of light which govern worlds and universes, and there are laws of light which govern individuals within those systems, and the degree to which one is filled with that light becomes the definition of that individual.]

    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. [The phrase “judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things,” appears at first sight to be a way of defining God. But when one considers that at the festival the king, as son, sat upon the throne of God, one might look at this differently. Is this a statement of the law, a list of characteristics of good relationships, or is it an historical sequence, beginning with intellilgence and ending with one’s being enthroned as a son of God.]

    [When I first read that, I thought of D&C 130:10-11. “Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.”]

    41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever. [What if the words “even God” should be written “even god”. Notice how similar that v. 41 is to 76: 53-59: “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. They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things– They are they who are priests and kings, who have received of his fulness, and of his glory; 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. Wherefore, as it is written, they are gods, even the sons of God– 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.” You know I wouldn’t say that in Sacrament Meeting, but it seems to me that if one were asking abut a sequence which would make a man a god, those verses might be a good place to find it.]

    42 And again, verily I say unto you, he hath given a law unto all things, by which they move in their times and their seasons; [These next verses are intriguing. They sound like Enoch, and creation battle you talked about which comes chaos into cosmos. The only excuse I can find for having the creation story – and God defined in terms of that creation story – or man defined in terms of that creation story for the members of the Church of the Firstborn (Council) were also a part of the creation – in this part of the revelation is this: the creation belongs here, or, the rest of the section must be understood in terms of the powers of creation.]

    43 And their courses are fixed, even the courses of the heavens and the earth, which comprehend the earth and all the planets.

    44 And they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years–all these are one year with God, but not with man.

    45 The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God.

    46 Unto what shall I liken these kingdoms, that ye may understand?

    47 Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.

    48 I say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended.

    49 The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him. [That sounds like Moroni 7: “…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…”]

    50 Then shall ye know that ye have seen me [in the movement of the stars, etc], that I am, and that I am the true light that is in you, and that you are in me; otherwise ye could not abound. [we are still in the Moroni 7 discussion of charity. Christ is the true light us that is in us, but we are also a light that is in him. It is this relationship which causes and sustains life. So now the light which is in all things, which is the law by which all things are governed is also athe light which eminates from celestilal persons. “…you shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.” – we have come 50 verses, but we have never left the original subject.]

    [V.51- 61 are a parable, the object of which is:]

    62 And again, verily I say unto you, my friends, I leave these sayings with you to ponder in your hearts, with this commandment which I give unto you, that ye shall call upon me while I am near–

    63 Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you. [veil]

    64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you; [prayer circle]

    65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation.

    66 Behold, that which you hear is as the voice of one crying in the wilderness–in the wilderness, because you cannot see him–my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound.

    67 And if your eye be single to my glory, [having been anointed to see] your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. [that was given in 1832, before the endowment, but it still says that the endowment is the place where one may be instructed about how to come into the presence of God]

    68 Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. [the real veil]

    v. 69-

    69 Remember the great and last promise [the promise that one can see God] which I have made unto you; cast away your idle thoughts and your excess of laughter far from you.

    [v. 70 – 73 are the charge to do missionary work – the conclusion that one must be “salt” in the Beatitudes.]

    74 And I give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean; [That was as far as the ordinances went before they got to Nauvoo]

    75 That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; [that is why one washes hands and feet] that I may fulfil this promise, this great and last promise, which I have made unto you, [the promise that one will see God] when I will.

    76 Also, I give unto you a commandment that ye shall continue in prayer and fasting from this time forth.

    77 And I give unto you a commandment that you shall teach one another the doctrine of the kingdom.

    78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, [note: “the law of the gospel” ]in all things that pertain unto the kingdom of God, that are expedient for you to understand;

    79 Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms–

    80 That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, [then there is more about missionary work]

    86 Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord comes.

    87 For not many days hence and the earth shall tremble and reel to and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig-tree.

    88 And after your testimony cometh wrath and indignation upon the people.

    89 For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand.

    [So now we are resuming the creation story/battle, but this is the continuation of creation rather than the beginning of it.]

    =========================

    Appendix 1

    Teachings of the Prophet Joseph Smith, p.149-50

    The Doctrine of Election. Peter exhorts us to make our calling and election sure. This is the sealing power spoken of by Paul in other places.

    “13. In whom ye also trusted, that after ye heard the word of truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise,

    “14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory, that we may be sealed up unto the day of redemption.”—Ephesians, 1st chapter.

    This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye that Lord; for all shall know Him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other Comforter spoken of, which will be manifest by revelation.

    The Two Comforters

    There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence.

    The Second Comforter

    The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted.

    When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses.

    Teachings of the Prophet Joseph Smith, Section Three 1838–39, p.150

    Note the 16, 17, 18, 21, 23 verses:

    “16. And I will pray the Father, and He shall give you another Comforter, that he may abide with you forever;

    “17. Even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you.

    Teachings of the Prophet Joseph Smith, Section Three 1838–39, p.150

    “18. I will not leave you comfortless: I will come to you.* *

    “21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

    “23. …If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.”

    Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.

    =====================================

    Appendix 2

    Joseph Fielding Smith, The Way to Perfection (Salt Lake City, Deseret Book, 1963), p. 50-51.

    [Speaking of the pre-mortal spirit world, President Smith wrote:]

    It is rea­sonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most wor­thy and evaluate the talents of each individual. He knew not only what each of us could do, but also what each of us would do when put to the test and when re­sponsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions.

    Paul said to the Ephesian Saints:

    Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

    According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. –Eph. 1:3-4.

  • D&C 10:64-70 — LeGrand Baker — ‘as a hen gathereth her chickens’

    D&C 10:64-70 — LeGrand Baker — ‘as a hen gathereth her chickens’

    I frequently regret that I will never live long enough to even begin to understand the scriptures. That is not my way of inviting you to my upcoming funeral, it is only an acknowledgment of how much I don’t know. The acknowledgment comes easy, because when I read the scriptures I discover so much that I have not known before. Case in point:

    Somewhere early on in my life, I got the notion that the doctrines of the gospel were “developed” in the days of Joseph Smith and Brigham Young. That notion is justified by the fact that Joseph didn’t tell everything he knew all at once, so the Saints got the ideas precept upon precept. The problem with that notion is that it is also projected onto the Prophet Joseph. The implication being that he also did not know, but was taught little by little. I have come to not believe that. Oh, I will admit that he probably learned some things when he received D&C 76 and others – revelations were instructions, after all. But I have come to firmly believe that he knew what he needed to know to deliver the King Follett discourse (except for his references to Hebrew words) long before the church was even organized in 1830. The reason I believe that is partly because of the reference to ideas of temple which are found in the very early sections of the D&C. These revelations suggest one of two things: either the Lord was using beautiful words which Joseph would someday understand, or else the Lord was saying things which Joseph actually understood at the time. And if Joseph understood them, then I suppose that Joseph must have understood everything.

    D&C 3 is a revelation which the Prophet received when Moroni took the plates from him. D&C 10 is the revelation which the Prophet received when Moroni returned the plates – that is, before Oliver Cowdery came, and before Joseph had translated the Book of Mormon as we now have it.

    Near the conclusion of section 10, the Lord explains to the Prophet, “If this generation harden not their hearts, I will establish my church among them. (v. 53)” Then, at the end of the revelation, he tells how he will do that. And he explains by referring to the Ancient Israelite temple, and by using key words and phrases which are in the Book of Mormon – which Joseph has not yet read. The words of sect 10 are addressed to Joseph in such a way that it is apparent that the Lord expects Joseph will understand what he is saying. If Joseph did understand, and if my understanding of what Joseph understood is correct, then this remarkable revelation is evidence that Joseph had a full understanding of the rites and ceremonies of the ancient Israelite temple before he even began to translate our Book of Mormon.

    That seems reasonable to me – actually it seems necessary — that there is so much of the ancient temple in the Book of Mormon that I cannot imagine Joseph translating it correctly if he did not already have a complete mastery of that sacred subject which pervades the entire text of his work.

    Lets read the last few verses of section together.

    64 Therefore, I will unfold unto them [not “to you” but “to them” – it appears here, that the Lord assumed Joseph already knew what he was talking about, ant that those who will accept the gospel will find out later.] this great mystery;

    If “mystery” is used here as in the Old Testament and in the Book of Mormon, it means the same as the Hebrew word SOD – that is, the secret decisions of the Council in Heaven. (See earlier comments for a discussion of SOD).] Those mysteries – Council decisions, and the playing out of those decisions in the creation, fall, atonement, and exaltation of the Lord’s children – are the essence of what the ancient temple ceremony was all about.

    65 For, behold, I will gather them as a hen gathereth her chickens under her wings,

    As I have mentioned before, the best way this makes sense to me is if it is a reference to the final scenes of the New Year Festival where the king, having been anointed both king and adopted son of God, may now legitimately sit on the great throne at the back of the Holy of Holies. Above that throne were spread the wings of two great cherubim. My notion is that it to this throne of sacral kingship that the Saviour would have brought the people. Joseph Smith did not say exactly that same thing, but he came very close. He said,

    “The doctrine of baptism for the dead is clearly shown in the New Testament; and if the doctrine is not good, then throw the New Testament away; but if it is the word of God, then let the doctrine be acknowledged; and it was the reason why Jesus said unto the Jews, “How oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”—that they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of God—but they would not. (Teachings of the Prophet Joseph Smith, 1843–44, p.310)”

    v. 65 (cont.) if they will not harden their hearts;

    Alma used that phrase the same way when he warned, “my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord…” (Alma 12:36)

    66 Yea, if they will come, they may, and partake of the waters of life freely. (Words that come from the last few chapters of Revelation, which describe the people who live in the celestial city.)

    67 Behold, this is my doctrine–whosoever repenteth and cometh unto me,

    In the Book of Mormon, as far as I can tell, when the Saviour uses that phrase “come unto me,” it is either an invitation to approach the veil which separated the Holy Place from the Holy of Holies and symbolically come to where the Lord is, or else, as in the case of the Brother of Jared, it has a more literal meaning.

    67 (cont.) the same is my church.

    68 Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church.

    69 And now, behold, whosoever is of my church, and endureth of my church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against them.

    It is possible he is referring to the church which Joseph will organize in 1830, or it is possible he is talking about the eternal church mentioned in sec 88. Either way, the ultimate objective is the same.

    70 And now, remember the words of him who is the life and light of the world, your Redeemer, your Lord and your God. Amen.

    That verse is too big for me to comment on.

    Joseph’s comment about the meaning of the imagery of the hen gathering her chicks under her wings was made about 15 years after he received the revelation which is sect 10. So we may either choose to believe that it took that long for Joseph to figure out what it meant, or we may believe that when the Lord mentioned it to him in 1828, Joseph understood what the Lord was talking about. If one chooses to believe the latter (which I do) then one may also believe that the Book of Mormon was translated, and the revelations in the D&C given within the full context of that understanding.

  • D&C 132:1-15 — LeGrand Baker — New and Everlasting Covenant

    D&C 132:1-15 — LeGrand Baker — New and Everlasting Covenant

    The analysis of D&C 132:1-15 is included in this examination of Mosiah 27: 8-17

    Our verses for today are Mosiah 27: 8-17, the account of the angel’s visiting Alma. It is probably one of everyone’s favorite stories in the Book of Mormon—but it asks a couple very serious questions that sits in the back of almost everyone’s mind—“Why not me?” And: “Why not so-and-so, whom I think needs a good kick in the pants by an angel?”

    As far as I can tell, there are three answers to those questions. They all have to do with our Father in Heaven’s keeping as many of us as he can from going to hell. And even in that there may appear to be an inconsistency. It seems that some will go to hell because they see angels, and that others are saved from going to hell because they see an angel.

    So, I suppose that a perfectly reasonable question is: What criteria does God use to decide who will see angels? First of all, I know as well as you do, that I don’t know the answer to that question. However there are some interesting things in Church history and in the scriptures that can probably bring one close to discovering what that answer is. Lets look at some examples.

    The first example isn’t about angels at all. It is about Cain’s conversation with the Lord. Here is the short version:

    20 …And the Lord had respect unto Abel, and to his offering;
    21 But unto Cain, and to his offering, he had not respect….
    22 And the Lord said unto Cain: Why art thou wroth? Why is thy countenance fallen?
    23 If thou doest well, thou shalt be accepted…
    26 And Cain was wroth, and listened not any more to the voice of the Lord,…(Moses 5:20-26)

    In the Laman and Lemuel story the same thing happened. They got angry and stayed angry.

    Another example is Sylvester Smith (no relation to Joseph). At the dedication of the Kirtland Temple, “The heavens were opened unto Elder Sylvester Smith, and he, leaping up, exclaimed: ‘The horsemen of Israel and the chariots thereof.’” (DHC 2: 382 – 383.) George A. Smith added some detail. “In his exertion and excitement it seemed as though he would jump through the ceiling.” (JD 11:10) Sylvester became one of the leading men who spread rumors about the Prophet and drove him from Kirtland. Later on, he bore this reverse testimony. President Jedediah M. Grant told what happened after that.

           In relation to men’s apostatizing, I recollect in the upper room of the Temple in Kirtland, Ohio, when we were assembled there, a very noted man, by the name of Sylvester Smith, bore testimony of what he had seen of the Prophet of God, of angels, &c. He said he wanted to bear testimony, and continued to say, “I have spoken by what you call the Holy Ghost; the eyes of my understanding have been touched, and I have seen convoy after convoy of angels; I have laid hands on the lame, and they have leaped like an hart; I have spoken with tongues and had the interpretation thereof; I have seen the sick healed time after time;—but let me tell you, everything I have seen and everything you have seen is the height of idiotism.” This was Sylvester Smith, after he apostatized.
    This was the testimony of an apostate, which is conclusive proof to me that a man may see the hosts of heaven—the chariots of Israel and the horsemen thereof, and gaze on the glory of God, and be filled with the Holy Ghost; and unless he retains the Spirit of God, he will apostatize. Therefore my advice to the Saints has been, and is, and whenever I give you good advice in the future, it will be the same, that you propose in your hearts never to depart from God or from his people, only when you are filled with the Holy Ghost; and then when you do it, ask counsel of his servants. (JD 6: 254.)

    In brilliant contrast, there are stories of people who were already angry, but who changed, never to change again. These are the stories of Alma, Paul, and the 300 Lamanites who came to the prison to mock Nephi and Lehi.

    I have no doubt that the men, women, and children who were gathered at the Bountiful Temple when the Saviour came, were a very select group of righteous individuals, Even so, he made this remarkable statement to them.

    …therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am. And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am.(3 Ne. 12: 1b-2a)

    I think the rationale behind that may be this: Before we came to this earth, we already demonstrated how we would behave when we were in the presence of God and his Council. Now we are in this world to demonstrate to ourselves and to God how we bill behave when we are on our own. That does not imply that we don’t get help. It only says we don’t always get to see the help we get. Here are two examples. The first is from the Prophet Joseph.

           Also, I saw Elder Brigham Young standing in a strange land, in the far south and west, in a desert place, upon a rock in the midst of about a dozen men of color, who appeared hostile. He was preaching to them in their own tongue, and the angel of God standing above his head, with a drawn Sword in his hand, protecting him, but he did not see it. (DHC 2: 382.)

    The other was told by President Heber J. Grant.

           From October when I was called to be one of the council of the Twelve, until the following February, I had but little joy and happiness in my labors. There was a spirit following me that told me that I lacked the experience, that I lacked the inspiration, that I lacked the testimony to be worthy of the position of an apostle of the Lord Jesus Christ. My dear mother had inspired me with such a love of the gospel and with such a reverence and admiration for the men who stood at the head of this Church, that when I was called to be one of them I was overpowered; I felt my unworthiness and the adversary taking advantage of that feeling in my heart, day and night, the spirit pursued me, suggesting that I resign, and when I testified of the divinity of the work we are engaged in, the words would come back, “You haven’t seen the Savior; you have no right to bear such a testimony,” and I was very unhappy.
    But in February, 1883, while riding along on the Navajo Indian Reservation with Elder Brigham Young, Jr., and fifteen or twenty other brethren, including the late president, Lot Smith, of one of the Arizona stakes, on our way to visit the Navajos and Moquis—as we were traveling that day, going through a part of the Navajo Reservation to get to the Moqui Reservation—as we were traveling to the southeast, suddenly the road turned and veered almost to the northeast, but there was a path, a trail, leading on in the direction in which we had been traveling. There were perhaps eight or ten of us on horseback and the rest in wagons. Brother Smith and I were at the rear of our company. When we came to the trail I said, “Wait a minute, Lot; where does this trail lead to?”
    He said, “Oh, it leads back in the road three or four miles over here, but we have to make a detour of eight or nine miles to avoid a large gully that no wagons can cross.”
    I asked: “Can a horseman get over that gully?” He answered, “Yes.”….
    I had perhaps gone one mile when in the kind providences of the Lord it was manifested to me perfectly so far as my intelligence is concerned—I did not see heaven, I did not see a council held there, but like Lehi of old, I seemed to see, and my very being was so saturated with the information that I received, as I stopped my animal and sat there and communed with heaven, that I am as absolutely convinced of the information that came to me upon that occasion as though the voice of God had spoken the words to me.
    It was manifested to me there and then as I sat there and wept for joy that it was not because of any particular intelligence that I possessed, that it was not because of any knowledge that I possessed more than a testimony of the gospel, that it was not because of my wisdom, that I had been called to be one of the apostles of the Lord Jesus Christ in this last dispensation, but it was because the prophet of God, the man who was the chosen instrument in the hands of the living God of establishing again upon the earth the plan of life and salvation, Joseph Smith, desired that I be called, and that my father, Jedediah M. Grant, who gave his life for the gospel, while one of the presidency of the Church, a counselor to President Brigham Young, and who had been dead for nearly twenty-six years, desired that his son should be a member of the Council of the Twelve. It was manifested to me that the prophet and my father were able to bestow upon me the apostleship because of their faithfulness, inasmuch as I had lived a clean life, that now it remained for me to make a success or a failure of that calling. (President Heber J. Grant., Conference Report, October 1918, First Day—Morning Session 24 – 25.)

    So, why do some see, and some not see, and some see some of the time and not all the time? I believe that the answer to all those questions is the same: So God can give his children experiences most conducive to their gaining eternal salvation. Two scriptures help explain how he determines that. The first is in Mormon’s great sermon in Moroni 7:

    29 And because he [God] hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men.
    30 For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.
    31 And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.
    32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men. (Moroni 7: 29-32)

    There are two points here that are important to our investigation:

    (1) God sends angels to people who are “of strong faith and a firm mind.” The corollary to that is: When people who are not of strong faith or do not have a firm mind, see an angel, one can be assured that the angel they saw is not of God, and therefore the testimony they bear is neither valid nor binding.

    [When I sent this to Bruce to review, he responded, “This is a little unclear—are you saying that Paul and Alma really were of strong faith and a firm mind before they were visited?” Now, that’s a jolly good question, and I don’t know the answer. But as I thought about it, I think I would guess that the answer is “yes.” This is my rationale: Paul and Alma had two of the strongest intellects in the New Testament and the Book of Mormon respectively. We don’t know what motivated Alma, but there can be no question that Paul’s persecution of the Church was an honest expression of his being “the perfect Jew.” After Paul’s vision, he did not change—he only transferred his integrity and his academic preparations to supporting Christianity. Since the result of Alma’s vision was the same as Paul’s, it may be true that their motivation and their preparations were similar also. It is certainly true that everything we know about Alma evinces he had a “firm mind.” The question of “strong faith” presents a different problem. If Paul’s misdirected “faith” is brought into play, I don’t think that would qualify. And whatever motivated Alma would not qualify either. So now we have to either disallow Mormon’s statement, or else we have to look somewhere else to discover how it may be true. In the next few pages, I will suggest that the decisions about who would see angels were based on assignments one received and covenants one made while at the Council in Heaven. If that is correct, then it is probably also correct that the “strong faith” one exercised in conjunction with that assignment, happened before one came here. So that whether one is to a Laman or an Alma, Heavenly Father keeps his part of the covenant by sending angels to people according to the decisions and promises that were made at the Council.]

    (2) The Reason some see angels is so they can teach the others of us. The corollary to that is “And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am.” It follows, then, that those who believe without seeing, have as great a blessing in store as those who have seen.

    The remaining question is “How does God decide who does, and who does not see angels?”

    Since I do not know a direct scriptural answer to that question, it leaves one to try to understand by inference. But in this case the inference seems to work very well.

    – – – – – – – – – – – – –

    In Section 132, What the Lord is about to explain to the Prophet Joseph is that the Patriarchs’ having multiple wives was a matter of prior justification, and that justification was based on assignments they received, and covenants they made at the Council in Heaven. So in the next few verses, it is the nature and importance of the law-of-pre-mortal-covenant that he talks about.

    3 Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.

    “This law,” as he is about to explain, is the law derived from one’s eternal covenants.

    4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

    When the Lord says “no one can reject this covenant and be permitted to enter into my glory,” that is serious business. If he were talking about polygamy, we would all be in bad trouble. But he is not, he is talking about the individual covenants we made at the Council. The covenants he is talking about are “new” because they are renewed in the world, and they are “everlasting” because they were made before we came here and their consequences reach into eternity.

    On that same page in the Doctrine and Covenants, but in the previous section, one reads,

    1 In the celestial glory there are three heavens or degrees;
    2 And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; (D&C 131:1-2)

    It is easy to transfer that statement found in section 131 to section 132 where the latter reads “new and everlasting covenant” so that 132 is changed to read, “meaning the new and everlasting covenant of marriage.” But to make that change distorts the meaning of section 132. For example, the whole of D&C 22 reads.

    1 Behold, I say unto you that all old covenants have I caused to be done away in this thing; and this is a new and an everlasting covenant, even that which was from the beginning.
    2 Wherefore, although a man should be baptized an hundred times it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works.
    3 For it is because of your dead works that I have caused this last covenant and this church to be built up unto me, even as in days of old.
    4 Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God. Amen. (D&C 22:1-4)

    There, baptism is a new and everlasting covenant. That is easy to understand because baptism (either in person or vicariously performed) is a necessary prerequisite to justification. The point is that in the D&C there are three different pre-mortal covenants which are called “new and everlasting:”

    1) baptism – D&C 22

    2) “of marriage” [but not necessarily of plural marriage] – D&C 131

    3) the “law” spoken of in section 132

    To confirm the meaning and origin of the “law” which cannot be broken, the Lord ties it to the covenants made at the Council in Heaven.

    5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.

    In the next verses he explains what this “new and everlasting covenant” is.

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.
    7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

    That is one of the most legalistic passages in the scriptures. If one temporarily sets aside the legal language and the part about there being only one prophet at a time on the earth who holds the keys, those verses read this way:

    6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.
    7 And verily I say unto you, that the conditions of this law are these: All covenants, …that are not made and entered into and sealed by the Holy Spirit of promise … are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. [“unto this end” means mortal actions must accord with the pre-mortal covenants]

    Then the Lord explains why that is so.

    8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion.
    9 Will I accept of an offering, saith the Lord, that is not made in my name?
    10 Or will I receive at your hands that which I have not appointed?
    11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was?

    This is the way I read those last four verses. The Lord will not consider what one does in this world to be “good,” and therefore as “acceptable,” unless what one does is in accordance with the covenants one made with the Saviour and his Father “before the world was.” And the Lord will require nothing of us in this life except those things which are inherent in those same covenants.

    12 I am the Lord thy God; and I give unto you this commandment—that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord.

    If he is still talking about the same law, it is one’s keeping those individual covenants which people made before they came here that qualifies one for the celestial world – that is, it is the meek who shall inherit the celestial earth.

    13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.

    None of these new and everlasting covenants are generic, but are all tailored to specific individuals. Even baptism, which is a universal commandant is an individual matter. The fact that these new and everlasting covenants were made in Heaven does not preclude one’s free agency on earth. Rather, keeping those covenants must be an exercise of one’s agency. One of the reasons we came to this earth was to discover whether we will keep those covenants in an environment which is not conducive to our keeping them – indeed, which offers rewards for our ignoring or violating them. Notwithstanding the covenants one made there, one has the option of not keeping them here – the rewards of not doing so are ephemeral – but they wear the cloak of reality. They include the whole catalog of wealth and power to exercise all sorts of governmental, commercial, institutional, and individual authority in the lives of other people. But all such advantages are tentative, and their only eternal consequence is the permanent loss of their temporary gain.

    14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.

    God keeps his covenants but he will not be mocked. The terms of the covenant are negated by anyone who does not do their part, then they cannot receive the blessings which were guaranteed by the covenant. After that introduction, the Lord opens the subject of latter-day celestial marriage.

    15 Therefore, if a man marry him a wife in the world….(D&C132:1-15)

    “Therefore” is the conjunction between the principle of covenantal justification, and the specific question of why the ancients were justified in their practice of celestial marriage. The Lord, having established the principle of the importance of foreordination, will now show how that principle is applied to the question of how those men were justified in having more than one wife. The justification is simply this: that decision was made at the Council and was a part of their individual new and everlasting covenants. Implicit in that justification is another principle: if that arrangement was not part of one’s pre-mortal covenants, and if a man takes multiple wives anyway, he is in very bad trouble.

    One more word about keeping one’s “new and everlasting covenant.” Over the years I have heard many young friends wonder out loud: “How am I going to know what the Lord expects me to do in this life?” The consequences of one’s not knowing and not doing are very severe, yet we wander about in this world of darkness, going through life half awake, and uncertain about where and how to walk. After much thought and a good deal of watching other people, I have found an answer to that question which I believe is true: One should seek to be happy — that means live according to the law of one’s own being – be your Self and cover that Self with no facade which prevents family and friends from filling one’s life with companionship and joy – find a profession which gives one a sense of fulfillment, or if that is not possible (as it was not for my own father who was a laborer in a steel factory), then do what he did: use the fruits one’s labors to bless the lives of other people – find joy in seeing others discover their own sense of Self – and live close to the Spirit.

    The reason I believe that is the correct answer is this: I do not believe the Lord would give us an assignment which conflicts with the fundamental law of our individual personalities – consequently, I believe our assignments were each designed to bring us maximum happiness, and at the conclusion of our lives, maximum fulfillment. (I can say from personal experience that when one reaches a critical juncture where one must make a life changing decision, the Spirit will tell one which path to take – sometimes with a still, small voice, sometimes with the proverbial 2×4 at the side of the head – but by whichever means, it will be sufficient for one to know what one must do.) I believe that by the time one gets out of this life,1 if one can define one’s Self in terms of charity and faithfulness, then the final “judgment day” will be a time of fulfillment – a time of rejoicing and of renewal.

    If that principle holds true with the question, “how does God justify the practice of plural marriage,” I suppose it also holds true with every other facet of our assignments here—including the responsibility of seeing, and responding to the instructions of angels.

    —————

    ENDNOTE

    1} That statement can only work if “this life” is considered to be all of our experiences between the time of physical birth and the time of our final judgment. Our “this life” must include both our life in this body and the one that follows when we are spirits waiting for the resurrection.