LeGrand L. Baker

Category: New Testament

  • Revelation — LeGrand Baker — Outline of the Book of Revelation

    LeGrand Baker

    December 19, 1999

    Revelation — LeGrand Baker — Outline of the Book of Revelation

    Chapter 1 Introduction

    Chapters 2-3 Letters addressed to endowed members of the church

    Chapters 4-22 The Revelation

    Chapter 4 The setting is in the temple in the Celestial world

    Chapters 4-11 God explains why things happen (John’s mission)

    God Justifies his actions

    He says “We will do things my way”

    This carries the story from the time of John up to the

    second coming

    Chapters 12-22 Review of the New Year’s festival sequence: It is the struggle

    for kingship of this world and the story of Christ as triumphant King

    Chapters 12-15 Creation and war in heaven

    How evil came to be

    How evil was kicked down to earth

    Chapters 16-20 Continuation of the war, but now it is fought on the earth

    The war against evil fought on the earth

    The defeat of evil

    Chapters 21-22 New Heaven and New Earth

    New Jerusalem

    Tree of Life and Waters of Life

    Christ is King

  • Ephesians 6:11-18 — LeGrand Baker — The Armor of God as temple clothing

    Ephesians 6:11-18 — LeGrand Baker — The Armor of God as temple clothing

    In the Old Testament, Exodus 28 describes the sacred temple clothing worn by the Aaronic Priesthood High Priest as they officiated at the Tabernacle and later at Solomon’s Temple. Verse 4 lists the parts of the “holy garments” and they are described in greater detail in the rest of the chapter. Verse 4 reads:

    4 And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat , a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.

    The sacred clothing worn by the High Priests consisted of white linen undergarments, and a richly decorated outer garment. The undergarments were a two parts, a long sleeved shirt and breeches “to cover their nakedness.” (Exodus 28:42. see also Mosiah 10:5) Above that he wore a solid blue robe with a fringe of alternating golden bells and pomegranates that were made of blue, purple, and scarlet threads. His breastplate was a kind of pouch which held the Urim and Thummim. It was supported by shoulder straps attached to what appears to be a kind of backwards apron called the ephod. The crown was a miter, a flat hat (the sort of hat worn at high school and college graduations) made of fine linen with a gold plate attached. Engraved on the plate were the words “Holiness to the Lord.” Around the waist was a sash {1} woven from the same kind of thread and in the same colors as the veil that separated the Holy of Holies from the rest of the Tabernacle. (Exodus 28:4 – 42) 2

    This same ritual clothing – or something very much like it – was apparently worn by the early Christians. In Ephesians chapter 6 Paul described the sacral garments as protective armor.

    11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

    12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

    That is why one needs protection. The person is the temple, and Paul uses the idea of being protected by sacred clothing the way one might think of the wall around sacred space.

    13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
    14 Stand therefore, [One stands to make a covenant. (2 Kings 23:1-3)] having your loins girt about with truth,

    This is probably a reference to the sash which was woven from the same colors as the veil – perhaps representing the veil. The idea that the sash represented truth comes easily when one remembers that when one approaches the veil behind which God is enthroned one must speak only the truth.

    and having on the breastplate of righteousness;

    The High Priest wore a breastplate that folded like a book to make a pocket. In that pocket were kept the Urim and Thummim – the source of revelation. “Righteousness” and “Zadok” are the same word. Zadok was the family name (name of first of the line) of all legitimate High Priests since Solomon’s Temple. So “righteous” means High Priestly things, that is, doing the right things, with the right authority, in the right place, at the right time, and dressed the right way.

    15 And your feet shod with the preparation of the gospel of peace;

    “Preparation of the gospel of peace” is a key idea. One’s feet walk the “way” or “path” up the “mountain” to reach its heights. The gospel of peace is one’s crowning achievement – the place where “peacemaker” is found in the beatitudes, and “peaceable” is found in Moroni 7.

    16 Above all, taking the shield of faith [pistis, making and keeping covenants], wherewith ye shall be able to quench all the fiery darts of the wicked.

    The shield of “faith” is the shield of “pistis” – the tokens of the covenants.

    17 And take the helmet of salvation,

    The flat hat worn by the High Priest was his crown representing his priesthood. A similar hat was probably worn by the king as a symbol of his kingship.

    and the sword of the Spirit, which is the word of God

    That is, the words of ones mouth when those words are spoken in the power of the priesthood: “I shall make your mouth like a sharp sword,” Isaiah in 1 Nephi 20:1-2 in the context of a foreordination where it is said, “the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.” The Lord’s word is sharper than a two-edged sword D&C 6:2.

    18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.

    The sword is often symbolic of the words of ones mouth when those words are spoken in the power of the priesthood: “I shall make your mouth like a sharp sword,” (Isaiah in 1 Ne. 20:1-2) and the Lord’s word is sharper than a two-edged sword (D&C 6:2 et al.)

     and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.

    That implies that the word of God is as a sharp sword when one prays “in the Spirit. I suspect that kind of prayer is the same as is described as “mighty prayer” in the scriptures:

    1-2 …it came to pass that the disciples were gathered together and were united in mighty prayer and fasting. And Jesus again showed himself unto them, for they were praying unto the Father in his name; (3 Nephi 27:1b-2a)

    Here are Paul’s words again, without the interruptions:

    11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
    12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
    13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
    14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
    15 And your feet shod with the preparation of the gospel of peace;
    16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
    17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
    18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6: 10-18. It is also in D&C 27:15-18)

    – – – – – – – – – – – – – – –
    Footnotes:

    1} Our Old Testament calls it a “girdle,” in the Tanakh it is called a “sash.” Exodus 28:8

    2} Exodus 28:4. These are brilliantly illustrated in Moshe Levine, The Tabernacle, Its Structure and Utensils (Published for the Soncino Press Limited, London, Jerusalem, New York by “Melechet Hamishkan” Tel Aviv, Israel, 1989), p. 127 and 133.

    See: Stephen D.Ricks , and John J. Sroka, “King, Coronation, and Temple: Enthronement Ceremonies in History” in Donald W. Parry, ed., Temples of the Ancient World, Deseret Book, Salt Lake City, Utah, 1994, p. 256-257.

  • 2 Peter 1-11 – LeGrand Baker – Making your calling and election sure

    This analysis of 2 Peter 1 was written as a part of:

    Alma 38:12 – LeGrand Baker – “that you may be filled with love”

    We are still in Alma 38 where uses one short clause to describe a remarkable concept.

    12 …see that ye bridle all your passions, that ye may be filled with love.

    In that verse, the word “that” is a very powerful conjunction. Other ways of saying it (“so that,” “in order that”) are weaker because the word is modified. Simply using “that” creates an unqualified relationship between the cause and the effect. (To see the power of the conjunction, try reading the sacrament prayers without the word “that.” You will find that without the conjunction the prayers become only disconnected ideas.)

    Alma said to his son: “see that ye bridle all your passions, that ye may be filled with love.”

    It is difficult for people in our culture to put those words into their proper perspective because in our vernacular language “passions” are often equated with lewdness, lasciviousness, and sexuality and seem to be the driving power behind much of the music, entertainment, and advertisements that bombard our lives.

    A sidenote to Alma’s charge to “bridle all your passions” Paul’s explanation:

    15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled (Titus 1:15).

    True love is a passion: the way both our bodies and our minds express love through tenderness, affection, and the desire to make another happy and secure.

    The best commentary I know on Alma’s meaning is the words of Peter (1 Peter 1:1-19). They begin with an almost poetic description of the intent of the early Christian’s temple drama, followed by step by step instructions about how to make one’s calling and election sure, then conclude with Peter’s testimony about his experience on the Mount of Transfiguration.

    As we read closely, verses 1-7 their focus sharpens on the specifics of the path one must follow to ascend to those heights. He presents us with very succinct instructions about how to bridle our passions, “that ye may be filled with love.” He begins,

    1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith [pistis] with us through the righteousness of God and our Saviour Jesus Christ (2 Peter 1:1).

    Pistis is a powerful Greek word that incorporates the ideas of both making and keeping covenants. Here it is something one receives “through the righteousness of God and our Saviour Jesus Christ .” Righteousness describes the correctness of authority and procedure in priesthood ordinances and covenants. (See the chapter “Meaning of ‘Faith’– pistis” and “Meaning of ‘Righteousness’–zedek and Zadok”in Who Shall Ascend into the Hill of the Lord).

    Is short, Peter has used pistis and righteousness to represent the entire early Christian temple services. Then he gives a beautifully insightful description of what that temple experience meant.

    2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
    3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
    4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust (2 Peter 1:2-4).

    In Peter’s summation, the blessings of the temple are just two promises: “that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” There, “having” calls attention to a condition in the past “Having escaped the corruption that is in the world through lust” has already happened and creates the situation of the present: “that by these ye might be partakers of the divine nature.”

    “Lust” means wanting something to the exclusion of wanting other thins. It, like anger, can become addictive because it produces an adrenalin high. It may be the appetite to possess something or someone. It may be the need of attention, praise, wealth, or power. For example such needs may cause a wealthy man to run for political office or a poor woman to try to use gossip to control the neighborhood. These are different in extent of the power, but not in the quality of the soul.

    Then Peter teaches us how to overcome lust and enthrone charity as our dominant personalty characteristic, just as Alma teaches that we must “bridle all your passions, that ye may be filled with love.”

    Peter’s 8 steps to doing that are these:

    And beside this, giving all diligence, add to your faith [pistis] virtue.”(2 Peter 1:5)

    To many Mormons, “virtue” has come to mean chastity, but it means much more than that. It is the sum of manly perfection: of integrity (no gap between what one says and what one does); of rectitude (doing the right things for the right reasons); of physical, emotional, and intellectual excellence. It is the qualities of manliness that is personified in George Washington.

    and to virtue knowledge; (2 Peter 1:5)

    Inspired scriptures all teach the same thing because the ideas come from the same source. I think is not a stretch to say that Peter, the first President of the ancient Church of Christ, should mean by “knowledge” the same thing that the Lord taught Joseph Smith.

    24 And truth is knowledge of things as they are, and as they were, and as they are to come (D&C 93:24).

    That is, truth is knowledge of reality in sacred time, and is the only knowledge that has eternal value.

    6 And to knowledge temperance; (2 Peter 1:6)

    Temperance is moderation that is a product of self control. It is not doing anything in excess, but moving through life with an even keel, acting according to one’s own will, not being acted upon by excess of any kind.

    and to temperance patience (2 Peter 1:6).

    Patience is most beautifully described in Psalm 25. Patience with whom? With ourselves, with God, with other people, and with difficult circumstances.

    and to patience godliness [reverence](2 Peter 1:6).

    The Bible footnote and Strong (# 2150) both say the Greek word means “reverence.” We cannot hurt anyone or anything that we revere. It is recognizing and acknowledging the worth of another. It precludes the possibility of anger, contempt, and prejudice.

    7 And to godliness brotherly kindness (2 Peter 1:7).

    In this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation. Strong: Greek 5360 [first edition, 1890] reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren.” [Emphasis is in the original).

    Righteous masculine virtues include extended and focused brotherly love. The Prophet Joseph emphasized this when he said, “Friendship is the grand fundamental principle of Mormonism, to revolution civilize the world.—pour forth love.” {1}

    True love and eternal friendships originate and continue in sacred space and sacred time.

    and to brotherly kindness charity.(2 Peter 1:7)

    While “brotherly love” is a focused love, charity is a universal love. It is as broad as “reverence” and also as focused as philadelphia. It is the maturation and culmination of both. The law of consecration is what one does when charity is what one is. In the New Testament that combination of God’s love and his loving kindness is called “grace.” The Hebrew word hesed is the equivalent and is often translated as “mercy” or “lovingkindness..”

    The Theological Dictionary of the Old Testament shows the power of that friendship/relationship:

    We may venture the conjecture that even in cases where the context does not suggest such mutuality it is nevertheless implicit, because we are dealing with the closest of human bonds. {2}

    An explanation and clarification of the phrase, “dealing with the closest of human bonds,” is found in a new edition of Strong’s Concordance:

    hesed, unfailing love, loyal love, devotion. kindness, often based on a prior relationship, especially a covenant relationship. {3}

    Another definition says: “Hesed has in view right conduct in free kindness within a given relation. … [as in] Psalm 50:5, where Yahweh calls for a gathering of His hesedim [translated ‘saints’] who have made a covenant in sacrifice. It seems that the term hesed has a special place at the conclusion of a covenant.”{4}

    The hesed relationship described in Psalm 25 evokes the terms of the premortal covenant between Jehovah and his children in this world. Elsewhere that same hesed relationship also exists as an eternal, fraternal bond among men. Consideration of the this-world continuation of those fraternal relationships brings us brings us back to Peter’s assurance that “brotherly kindness” (philadelphia) and charity are prerequisite to making one’s calling and election sure. Peter continues:

    8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
    9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
    10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
    11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:8-11).

    And that bring us back to Alma’s instruction to his son Shiblon.

    See that ye bridle all your passions, that ye may be filled with love (Alma 38:12).

    – – – – – – – – – – – – – – ENDNOTES

    {1} 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.

    {2}G. Johannes Botterweck and Helmer Ringgren, eds., trans. Davod E. Green, Theological Dictionary of the Old Testament, 15 vols. (Grand Rapids, Michigan: Eerdmans, 1986), article about hesed, 5:45-48). The Greek equivalent is Philadelphia, fraternal love, as explained in fn 905, p. 680.

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

    {4} Gerhard Friedrich, ed. (Translator and editor

    Geoffrey w. Bromiley), Theological Dictionary of the New Testament (Grand Rapids, Miciugan,Wm. B. Eerdmans Publishing Company, 1981), 9:386-7.

  • 2 Peter 1:1-10 — LeGrand Baker — for Ben

    October 8, 2007

    My Dear Ben,

    Thank you for your email. I am deeply honored that you would include me among your two “most trusted friends.” I love you very much.

    The scripture that first ran through my mind as I read your email is the very famous one from the prophet Samuel, “Behold to obey is better than sacrifice, and to hearken than the fat of rams.” (1 Sam. 15:22) That is one of the most misunderstood scriptures in the canon. In the ancient Near East, when people sat down to a meal, they did more than give a blessing on the food, they dedicated the food to their god and invited him to join them in the meal. That is why the Jews could not eat with gentiles. To share a meal with a heathen would be to acknowledge their god. In that light, the context of Samuel’s statement is this: the Lord had promised victory to King Saul and his armies, but had instructed him to kill the people and also their animals. The battle was successful, but they did not kill and waste the food. Rather they saved “the very best” of the animals to sacrifice to the Lord. When one made a peace offering, only some blood and fat were put on the fire, and the meat was eaten—symbolically in the presence of God, who was also at the table. It was when Samuel got there, and found that Saul and his armies couldn’t wait to have their picnic, that he said “to obey is better than to sacrifice.” Obedience is not better than a legitimate sacrifice done in righteousness (zedek), it is only better than a picnic.

    Sacrifice means the same as sacral, sacred, sacrament. It does not mean to give something up. It means to set something apart from the profane, and make it sacred. We are required to make only two sacrifices. One is tithing, which we set apart to be used for sacred purposes. The other is ourselves—a broken heart and contrite spirit—to make one’s Self sacred, so we can return to be with God.

    As I read Abraham 3, this is the conversation that took place among the Council of the gods.

    24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down [future tense] , for there is space there, and we will take [future tense] of these materials, and we will make [future tense] an earth whereon these may dwell;

    25 And we will prove [future tense] them herewith, to see if they will do [future tense] all things whatsoever the Lord their God shall command [future tense] them;

    26 And they who keep their first estate shall be [future tense] added upon; and they who keep not their first estate shall not have [future tense] glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have [future tense] glory added upon their heads for ever and ever. [“who keep their first estate” and “who keep their second estate” are both written the same way and are both a projection in the future. English majors have a name for that kind of future tense, but I don’t know what it is.] (Abraham 3:24-26)

    If all of that is in the future tense, then their first estate, and the world they were about to build to test their obedience was the pre-mortal spirit earth on which we lived before we came here

    As I understand that, the “them” and “they” are intelligences for whom the spirit world was built. There, in our pre-mortal spirit world, the question was “will you obey?” Those who obeyed were then invited to come to this earth—to our second estate—where a different question would be addressed. Before we came here, there were two reasons that one might obey. One was because we could see the advantages, and knew which side our bread was buttered on. The other was that we loved the Lord and his children, and our obedience was a product of that love.

    So we came here where we can neither fully understand nor remember. If this world was devised to test whether Heavenly Father’s children would obey, it was poorly designed. Most people have no idea what to obey, and those who try go against their cultural norms and get burned to the stake. It was in the previous world that we demonstrated that we would obey. This world was designed to ask, “Why did you obey?”

    If back then, it was because we understood it would be to our advantage, then we seek self aggrandizement here. If we obeyed there because we loved our Father and his children, then that will be our motive for obedience here. We will obey because we choose to obey. That kind of obedience is technically not obedience at all, because, rather than being subservient to another, it is an exercise of one’s own will.

    On the mountain, when Jehovah gave Moses the Ten Commandments, he described himself as “shewing mercy unto thousands of them that love me, and keep my commandments.” (Exodus 20:6) Jesus paraphrased that to his disciples when he said,

    15 If ye love me, keep my commandments.
    16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:15-16)

    In both versions, obedience is a product—a natural consequence—of love. That is also consistent with another commandment the Jehovah gave to Moses. He said,

    5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. (Deuteronomy 6:5)

    Later, he expanded that commandment when he said,

    18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord. (Leviticus 19:18)

    When a lawyer confronted Jesus with the question, “Master, which is the great commandment in the law?” Jesus combined the two to make them one.

    37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
    38 This is the first and great commandment.
    39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
    40 On these two commandments hang all the law and the prophets. (Matthew 22:35-40.)

    Ben, as I read your email, I detected buried not very far beneath the surface of your question, “Help me understand what the Lord wants me to do?” a far more urgent question: “Help me understand what the Lord wants me to do to fulfill my covenants and make my calling and election sure?”

    It is easier for me to answer that question than the one about missionary rules. The reason it is easier is because the Apostle Peter has done it for me. At the beginning of Second Peter (his final instructions to the Saints when he knew he was going to be killed) he gave the answer. He wrote a simple formula about how to make one’s calling and election sure:

    1 Simon Peter, a servant and an apostle of Jesus Christ [this is official from the President of the Church], to them that have obtained [past tense] like precious faith [pistis = making and keeping covenants. He is writing to people who have received their endowments] with us through the righteousness [zedek = correctness in temple things] of God and our Saviour Jesus Christ:

    2 Grace [lovingkindness, hesed] and peace [as in Moroni 7:2-4 — He is writing to the same kind of Saints that Moroni was writing to] be multiplied unto you through the knowledge of God, and of Jesus our Lord, [peace comes through knowledge because peace is a power that transcends sorrow]

    3 According as his divine power hath given unto us all things that pertain unto life and godliness, [“all things” means ALL things] through the knowledge of him that hath called us to glory and virtue: [the call has already been issued. Again the audience is the same as in Moroni 7]

    4 Whereby are given unto us exceeding great and precious promises [another reference to the temple]: that by these ye might be partakers of the divine nature [he says “might be” because he is about to tell us how], having escaped the corruption that is in the world through lust. [lust is an excessive desire for anything]

    5 And beside this, giving all diligence, add to your faith [pistis = making and keeping covenants] virtue [the Greek word means manliness or vigor] ; and to virtue knowledge [Define knowledge as “And truth is knowledge of things as they are, and as they were, and as they are to come (D&C 93:24). The Savior said to Nicodemus, “he that doeth truth cometh to the light” (John 3:21). One can not DO truth, if one does not KNOW truth];

    6 And to knowledge temperance [being moderate, doing nothing in excess]; and to temperance patience [not just with other people, but also with ourselves and with God. After all, sometimes God doesn’t do things as quickly as we think he ought to.] and to patience godliness [the footnote in our Bible says that word is “reverence.” We can’t hurt anything we revere];

    7 And to godliness brotherly kindness [the special kind of love that people in the church share for each other]; and to brotherly kindness charity [the kind of love that the Saviour has for us. When we love him as he love us, then we will love others as we love him].

    That isn’t a list, it’s a sequence. Let me show you.

    1 faith = pistis = something that we are given, a power that we may exercise

    2 virtue = something we have = the integrity to do what must be done

    3 knowledge = something we are given and expected to act upon

    4 temperance = the way we conduct our own lives

    5 patience = attitude and actions toward other people

    6 godliness = reverence = attitude and actions toward other people

    7 brotherly kindness = attitude and actions toward other people, especially those

    with whom we serve in the church.

    8 charity = attitude and actions toward other people.

    The law of consecration is what one does when charity is what one is.

    The first four steps Peter outlines are about what one has to do for one’s Self enable us to serve. The second four are the steps that qualify us for eternal life. Even though they are a sequence, each of them must be developed in cycles, somewhat simultaneously with the others, because they build on each other. Peter continues,

    8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
    9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
    10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:1-10)

    As far as I know, to make our calling sure is simply to fulfill the covenantal responsibilities we were called to perform, that is to keep the covenants we made at the Council in Heaven, before we came here. When we have done that, our election will have become absolutely sure.

    Now, my beloved friend, there is a very good reason I showed this to you. It is that there is nothing in that sequence that suggests anyone else has to even notice what you are doing, what you have done, or who you are. The qualities of greatness have nothing to do with what the world (or even many members of the church) calls being “great.” True greatness has only to do with the qualities of one’s soul. That greatness shines from your eyes and illuminates your whole person. It is the single thing that defines who and what you are.

    If love is the engine that drives our actions, and if we obey because we choose to, then both love and obedience are—together—the single expression of the eternal law of our own beings. They define who Ben was at the Council, who Ben is just now, and who Ben will always be. It is that light that causes me to love you so much.

    I suspect that the ultimate answer to both of your questions is simply this: Relax; be truly Ben; be happy and laugh a lot; and seek to be like the Savior who used up his life because he loves us, and who performed the atonement to make us free—so we can be whatever we choose to be.

    I do love you,

    LeGrand

  • Revelation 2 & 3 — LeGrand Baker — temple code in John’s Revelation

    Revelation 2 & 3 — LeGrand Baker — temple code in John’s Revelation

    We begin with Alma 5:61-21.There are three things in these verses that strike me as especially important. One is Alma’s conclusion where he reiterates the authority with which he speaks to the members of the Church, but does not impose himself upon those who are not members of the Church:

    61 And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you.
    62 I speak by way of command unto you that belong to the church; and unto those who do not belong to the church I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life.

    The other two are: (1 ) his references to the temple text in Isaiah 52, and (2) these words: “For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand.” This is the only place in the Book of Mormon where the phrase “book of life” is used.

    I would like to discuss both of those last two.

    – – – – – – – – – – – –

    (1 ) ALMA’S REFERENCES TO THE TEMPLE TEXT IN ISAIAH 52,

    Alma’s charge: “be ye separate, and touch not their unclean things,” is a paraphrase of Isaiah’s

    Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.(Isaiah 52:11)

    Isaiah 52 is probably the most frequently quoted scriptures in the scriptures. It is quoted in every one of the standard works except the Pearl of Great Price whose Old Testament portions pre-date Isaiah. (Lamentations 4:15; 2 Corinthians 6:16-18; 1 Nephi 13:37; Mosiah 12:20-23, 15:14-18; 3 Nephi 20:29-46; Moroni 10:28-34; D&C 128:19.) The most recognizable phrase from that chapter is, “How beautiful upon the mountains are the feet of him that bringeth good tidings.” Abinadi equates the persons described here to the Saviour, the prophets, and those who follow the prophets. I believe it is the promise of sacral kingship to the righteous. The mountain would of course be the mount in Jerusalem where the Temple stood. The feet probably refer to the king’s using the Ark of the Covenant as his footstool when he sat upon the throne of Jehovah in the Holy of Holies after his coronation at the conclusion of the New Year festival. A related verse that is deleted from the Bible’s Isaiah chapter 49, but is restored in the First Nephi version reads:

    13 Sing, O heavens; and be joyful, O earth; for the feet of those who are in the east shall be established; and break forth into singing, O mountains; for they shall be smitten no more; for the Lord hath comforted his people, and will have mercy upon his afflicted. (1 Nephi 21:13)

    So, it is apparent to me that Isaiah 52 is about the ordinances that consecrate priests and sacral kings. If that is correct, then Alma’s using Isaiah’s temple text in the context of his own speech consists perfectly with the message he is delivering:

    57 And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people;
    58 For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. And now, my brethren, what have ye to say against this? I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled. (Alma 5:57-58)

    The Good Shepherd is the Saviour, and following him suggests both ritual and personal attitudes and actions. “Be ye separate” is an invitation to become Zion—notwithstanding the “real world” that is all around us. “Touch not their unclean things” is part of Isaiah’s temple text.” “Name” has a covenant referent because new covenants always have new names. “For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand,” is the conclusion of his sermon, and carries the whole burden of what has gone before it.

    – – – – – – – – – – – – – –

    (2) THE BOOK OF LIFE

    The major source of information about the book of life is found in Revelation. About that, the Prophet wrote:

    6 And further, I want you to remember that John the Revelator was contemplating this very subject in relation to the dead, when he declared, as you will find recorded in Revelation 20:12—And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which werewritten in the books, according to their works.
    7 You will discover in this quotation that the books were opened; and another book was opened, which was the book of life; but the dead were judged out of those things which were written in the books, according to their works; consequently, the books spoken of must be the books which contained the record of their works, and refer to the records which are kept on the earth. And the book which was the book of life is the record which is kept in heaven; the principle agreeing precisely with the doctrine which is commanded you in the revelation contained in the letter which I wrote to you previous to my leaving my place—that in all your recordings it may be recorded in heaven. (D&C 128:8-7)

    With that as a key, that is, knowing that “the book which was the book of life is the record which is kept in heaven,” one is now equipped to analyze what is written about it in Revelation. It is first mentioned as part of the seven letters the apostle John wrote to the seven churches.

    Understanding that in the full context of all seven letters is important:

    In the first letter, John commends the Ephesians for their obedience:

    3 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. (Rev 2:2-3).

    Then he promises:

    7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (v. 7)

    The sacrificers of the Smymains is the subject of the second letter:

    9 I know thy works, and tribulation, and poverty….
    10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
    11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. (v. 9-11)

    He accused the people of Pergamos of eating things sacrificed unto idols, and of committing fornication. Then he promised:

    17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (v. 17)

    To the church in Thyatira he wrote: wrote:

    19 know thy works, and charity, and service, and faith, and thy patience, and thy works; (v. 19)

    He promised them sacral kingship:

    26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
    27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
    28 And I will give him the morning star.
    29 He that hath an ear, let him hear what the Spirit saith unto the churches. (v26-29)

    To the church in Sardis he wrote:

    4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. (Rev. 3: 4)

    To them he promised:

    5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
    6 He that hath an ear, let him hear what the Spirit saith unto the churches. (v. 5-6)

    To the people in Philadelphia he defined the Saviour in terms of the sealing powers:

    7 These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
    8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (v. 7-8)

    To them he promised:

    10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world….
    12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
    13 He that hath an ear, let him hear what the Spirit saith unto the churches. (v. 10-13)

    To the Laodiceans he wrote:

    19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
    20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (v. 19-20)

    And he promised.

    21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
    22 He that hath an ear, let him hear what the Spirit saith unto the churches. (v. 21-22)

    After this, the Book of Revelation frequently mentions that one’s inclusion in the book of life is a major criterion upon which one is judged. (Revelation 13: 8; 17:8; 20:11-15; 21:27; 22:19)

    In D&C 132:19 the Lord uses the same criterion to define those who will go to the Celestial Kingdom. The Lord opens the revelation that is section 88 with different words, yet that difference seems to help to clarify the meaning of the book of life:

    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. (D&C 88:1-2.)

    Alma’s words are perfectly consistent with what the other scriptures say about the book of life.

    For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. And now, my brethren, what have ye to say against this? I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled. (Alma 5:58)

    It is interesting, perhaps significant, that there is no reference to the book of life in our Old Testament. That makes Alma’s reference to the book of life the oldest we have in the scriptures. Yet, because he mentions it without describing what it is, it is apparent that both he and his listeners were well acquainted with its meaning. That is just one more evidence that the brass plates contained a much richer and more comprehensive understanding of the gospel than our Old Testament, and gives further credence to the notion that the earliest version of the Law of Moses focused on the Saviour and his atonement.

  • John 15:9-15 — LeGrand Baker — lay down his life

    John 15:13 — LeGrand Baker — ‘lay down his life’ 

    John 15:13
    13  Greater love hath no man than this, that a man lay down his life for hisfriends.

    Nov 1998
    This morning my daughter Dawn was considering the woes of motherhood and the cost in time, patience, and effort in rearing her four young children. She graduated from BYU with a double major in economics and philosophy and was wondering what was becoming of her life.

    This scripture was called to her mind – but not just the scripture but also the understanding that she needed to check Strong to see what it really says. What it says did not surprise her, but it did surprise me when she told me.

    “Lay” is Strong # 5087, “theh’-o (which is used only as alt. in cert. tenses); to place (in the widest application, lit. and fig.; prop. in a passive or horizontal posture, and thus different from 2476, which prop. denotes an upright and active position, while 2749 is prop. reflexive and utterly prostrate): – + advise, appoint, bow, commit, conceive, give, kneel down, lay (aside, down, up), make ordain, purpose, put, set (forth), settle, sink down.”

    It isn’t about why one dies, but it is about why one lives. It is about dedication and constancy. Knowing what it is about gives this whole passage a new meaning.

    9    As the Father hath loved me, so have I loved you: continue ye in my love.
    10   If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love
    11   These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
    12   This is my commandment, That ye love one another, as I have loved you
    13   Greater love hath no man than this, that a man lay down his life [dedication and constancy ] for his friends.
    14   Ye are my friends, if ye do whatsoever I command you.
    15   Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you (John 15:9-15).