LeGrand L. Baker

Category: Scriptures

  • Psalm 21 — LeGrand Baker — Covenant of Invulnerability in the Psalm’s veil ceremony

    Psalm 21 — LeGrand Baker — Covenant of Invulnerability in the Psalm’s veil ceremony

    The 21st Psalm describes the king’s request to enter the Holy of Holies through the veil. (In Alma 5 in the Book of Mormon, when Alma was asking the people in the congregation if they could still the song of redeeming love, as they had once sung it, it seems likely that the hymn he was referring to was the 21st Psalm.) The psalm begins by someone describing the action on the stage. It might have been a chorus, as in a Greek play, or a narrator, or it might have been the entire congregation who sang this part:

    1. The king shall joy in thy strength,
    O Lord; and in thy salvation how greatly shall he rejoice!
    2. Thou hast given him his heart’s desire,
    and hast not withholden the request of his lips
    (Psalm 21:1-2).

    This is what we know about what has already happened on the stage: the king had asked the Lord for something, and the Lord had granted that request. In the next verse there is an unusual word, “preventest.” The footnote in the LDS Bible helps with that. It says that the words “thou preventest him” might be translated “thou wilt meet him.” When we use that phrase, this is the way the chorus described the Lord’s response to the king’s request:

    3. For thou wilt meet him with the blessings of goodness:
    thou settest a crown of pure gold on his head (Psalm 21:3).

    In the next verse we learn what the blessing was that the king had requested:

    4. He asked life of thee, and thou gavest it him,
    even length of days for ever and ever. [i.e. through all eternity]
    5. His glory is great in thy salvation:
    honour and majesty hast thou laid upon him (Psalm 21:4-5).

    “Honour and majesty” are the names of the clothing that represents his kingship and priesthood: {1}

    6. For thou hast made him most blessed for ever:
    thou hast made him exceeding glad with thy countenance (Psalm 21:6).

    The king had received a blessing that reached “for ever,” and now the king is “exceeding glad” because he had seen the countenance of God:

    7 For the king trusteth in the Lord,
    and through the mercy of the most High he shall not
    be moved (Psalm 21:7).{2}

    That he will not be moved indicates that the king will keep the covenants he has made with the Lord.

    The next five verses in the psalm are spoken by God to the king. It is easy for us to read them in the context of our own time—and that without much understanding, for they sound like a battle hymn whose emphasis is victory in war. But when one recalls that they were written in a time very unlike our own, then the words have a different ring altogether. In the days of ancient Israel, there were no police forces that kept one safe as he traveled. People built walls around cities, and the wealthy built fortifications on their own estates. The words in our psalm, and many like them in other psalms and in Isaiah, are promises of protection—of personal invulnerability—the same kind of invulnerability he promises all those who keep his commandments:

    8 Thine hand shall find out all thine enemies:
    thy right hand shall find out those that hate thee.
    9. Thou shalt make them as a fiery oven in the time of thine anger:
    the Lord shall swallow them up in his wrath,
    and the fire shall devour them.
    10. Their fruit shalt thou destroy from the earth,
    and their seed from among the children of men.
    11. For they intended evil against thee:
    they imagined a mischievous device,
    which they are not able to perform.
    12. Therefore shalt thou make them turn their back,
    when thou shalt make ready thine arrows upon thy
    strings against the face of them (Psalm 21:8-12).

    The final verse is an anthem of praise, sung by the people who sang the first verses of the psalm:

    13. Be thou exalted, Lord, in thine own strength:
    so will we sing and praise thy power (Psalm 21:13).

    About these events, Margaret Barker observes:

    “The rituals of the holy of holies were thus taking place outside time and matter, in the realm of the angels and the heavenly throne, and those who functioned in the holy of holies were more than human, being and seeing beyond time.” {3}

    The Covenant of Invulnerability is the covenant God made with us that if we would keep our eternal covenants he would remove all obsticles that might prevent us from doing so. It is taught throughout the scriptures. For example Ammon marveled at the Lord’s goodness with these words:

    1 And now, these are the words of Ammon to his brethren, which say thus: My brothers and my brethren, behold I say unto you, how great reason have we to rejoice; for could we have supposed when we started from the land of Zarahemla that God would have granted unto us such great blessings? (Alma 26:1)

    There may be no other scripture that so accurately express the sense of awe that the faithful feel as they watch the Lord fulfill the promises he has made to them. It is an echo of the much shorter, but equally profound question asked by Enos: “Lord, how is it done?”(Enos 1:7.)

    The answer, while unfathomable from our perspective, is very simple to say in words: At the Council in Heaven we made covenants with God. On our part, we promised what we would do when we came here; on his part, he promised he would make it possible for us to do it—not easy—not even safe—but possible (Paul explains that in the first chapter of Ephesians). However, like the Prophet Joseph, Peter, and Abinadi, it might appear to others that we had been prevented from achieving our objective; but like with them, the end cannot come until the Father has fulfilled his covenants to help us succeed—unless, of course, we have chosen to not fulfill our part.

    His promise is renewed here in this world as we are taught what we must do to return to him. His promise is virtually a guarantee of invulnerability—not against hurt or sorrow, but against failure if we do our part. The following are two excerpts from my forthcoming book on the Psalms, They discuss our of invulnerability. The first is from my discussion of Psalm 45 which portrays the king (and through him all the audience) receiving that promise during the proceedings of the Council in Heaven.

    In his blessing to the king, the Father promised that when all these conditions are met, “thy right hand shall teach thee awesome things.” {4} Then Elohim concludes his blessings to the future king of kingship and priesthood with this final promise.

    5. Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee (Psalm 45:5).

    Many of the psalms that contain blessings, conclude with similar promises of military invulnerability {5} as we move through linear time. {6} In ancient Israel there were two kinds of enemies. One challenged the king’s earthly responsibility for providing personal and national peace and security. The other (a holdover from the previous world) challenged his powers of one’s righteousness and priesthood. That is the context of these seeming military blessings in this and other psalms. They appear to suggest military conquest, but in fact they are reiterations of the assurance of the Lord’s guarantee that no power on earth or in hell could prevent one from keeping one’s premortal covenants, and from enjoying the blessings derived therefrom. It was a promise to the king who was newly dressed in sacred clothing; that by truth, meekness and righteousness; even though he found himself surrounded by enemies, he would remain invincible until his covenants were fulfilled and his mission accomplished.

    The promise of invulnerability is often found in psalms that speak of the king’s actually approaching God. It is a reminder of the promise received in the Council that God is the guarantor that one will have the power to fulfill one’s eternal covenants. That promise of invulnerability is important because, as is always so in the cosmic myth, the assignment is impossible and only the intercession of the heavens can make a path through the obstacles that would prevent its fulfillment. The obstacles and the impossibility of the task are ever-present but then so is the guarantee that the Father will fulfill his part of the covenant.

    It is the same guarantee as the prayer that concludes the first chapter of Ephesians, after Paul reminded his readers of their pre-mortal relationship with their Father in Heaven, and of the covenants and instructions they received before they left home. {6}

    With those definitions in mind, consider the impact of Elohim’s blessing to the king as a single, coherent promise:

    3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. [names of sacred clothing: glory is priesthood, majesty is kingship]
    4 And in thy majesty ride prosperously [successfully] because of truth and meekness and righteousness; and thy right hand shall teach thee terrible [awesome] things. [Then follows the promise of invulnerability]
    5 Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee. (Psalm 45:3-4)

    Elohim’s blessing to the king was a comprehensive covenant, embracing all of the powers and authorities of sacral kingship and priesthood—there was nothing left to be added except the promise about his posterity, and that was reserved for the conclusion of the psalm.

    Two statements in the Doctrine and Covenants suggest that the powers of a king, as described in Psalm 45, closely parallel the powers of the Melchizedek priesthood. These passages are not the same as the statement in the psalm, but the messages seem to be the same. They emphasize the powers of the Melchizedek Priesthood in terms that sound very much like “truth, meekness, and righteousness.”

    “Truth” is defined as knowledge of reality in sacred time: “truth is knowledge of things as they are, and as they were, and as they are to come” (D&C93:2.).

    “Meekness” is keeping the covenants we made at the Council and remake here:

    9 The meek will he guide in judgment: and the meek will he teach his way.
    10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies. …
    14 The secret [sode, decisions of the Council in Heaven] of the Lord is with them that fear him; and he will shew them his covenant. (Psalms 25:9-10, 14)

    “Righteousness” is zedek – correctness in temple and priesthood things.

    The first of the D&C scripture reads:

    19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries [“Mysteries” would probably be the same as sode in the Old Testament] of the kingdom, even the key of the knowledge of God [knowing the truth].
    20 Therefore, in the ordinances thereof [In Isaiah and the Psalms, the word “ordinances” would probably appear as the code words “way”or “path”], the power of godliness is manifest.
    21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
    22 For without this no man can see the face of God, even the Father, and live [a sode experience].
    23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God (D&C 84:19-23).

    The second reads:

    18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—
    19 To have the privilege of receiving the mysteries of the kingdom of heaven [truth], to have the heavens opened unto them [sode experience], to commune with the general assembly and church of the Firstborn [Council in Heaven], and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant (D&C 107:18-19).

    ==========

    ENDNOTES

    {1} “Majesty” clearly represents his kingship, just as it does elsewhere in the scriptures. In Job 40:10 the fact that the Lord is talking about clothing is made even more clear: “Deck thyself now with majesty and excellency; and array thyself with glory and beauty.” In Moses 7:3-4, and in his sode experience, Enoch is dressed properly. One must be clean and properly clothed to come into the presence of God. In our psalm the phrase, “honour and majesty hast thou laid upon him” suggest that God himself has dressed the king in royal garments.

    {2} The prophet Enoch describes an experience in a similar sequence:

    3 And it came to pass that I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory;
    4 And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face (Moses 7:3-4).

    {3} Barker, Great High Priest, 81
    {4} The Tanakh (official Jewish translation) uses “awesome” rather than “terrible.”

    {5} Some important examples are Psalms 2, 21, 110.

    {6} At the conclusion of Paul’s discussion of the covenants we made with God in the premortal world (Ephesians 1:1-14), Paul prays that his readers may know three things:

    First, “what is the hope of his calling.” Calling is a verb, thus it is God’s calling—his premortal assignment—to the Saints.

    Second, “and what the riches of the glory of his inheritance in the saints.” That is, what great blessings await those who keep their covenants.

    Third, “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead.” (v. 18-20 and on to v. 23)

    In other words, Paul’s prayer concludes with the hope that we will know that the Father has also promised us that he will enable us to fulfill our covenants if we are faithful to the instructions of the Holy Ghost.

  • Moroni 4 and 5 — LeGrand Baker — Sacrament as Covenant

    Moroni 4 and 5 — LeGrand Baker — Sacrament as Covenant

    Alma 22:15-30 tells a story that can help us understand the sacramental covenant.

    15 And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy.
    16 But Aaron said unto him: If thou desirest this thing, if thou wilt bow down before God, yea, if thou wilt repent of all thy sins, and will bow down before God, and call on his name in faith, believing that ye shall receive, then shalt thou receive the hope which thou desirest.
    17 And it came to pass that when Aaron had said these words, the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying:
    18 O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day. And now when the king had said these words, he was struck as if he were dead. (Alma 22:15-18. Italics added)

    It is apparent to me that to “give up” and to “give away” are not the same things. To “give up” is a passive approach. It is to abandon, to surrender, to desist from, to discontinue.

    It may require some effort. It can be difficult, but the difficulty is to achieve the passivity. For example if one gives up smoking one may have to exercise a good deal of willpower in order to discontinue, but the willpower is directed toward inactivity. Another example: To give up telling lies is not the same as to seek to tell the truth, because not telling a lie does not impose the burden of saying anything at all. (If one determines to tell the truth, that would be a major change for the better, but it is also something different from simply giving up the habit of telling lies.)

    Repentance is “giving away” one’s sins. The sins are forever there and they carry consequences. But both the sin and the consequence can be “given away” to the Saviour who will accept their burden and pay their price.

    To give away is never passive, but always active. If you and I are sitting by a desk and my dollar bill is on the desk, and you take it, that’s stealing. If I proffer it to you and you don’t accept it, but I give it anyway, that’s throwing it at you, not giving it to you. If you do not accept I cannot give away, because throwing it at you is not the same as giving.

    To give away requires action on the part of both persons, and that action always presupposes a written, spoken, implied or symbolic contract or covenant. An example of an implied covenant is that if you invite me to lunch (give me food), I could not accept your invitation without also accepting the implied covenant that you would pay for it and I won’t have to. An example of a written covenant is that if I wish to give you my car, I must go to the court house and fill out the necessary paper work. If you accept, you also accept the burden of paying the future taxes on the car.

    As I understand it, The ordinance of baptism functions like that paper work in the courthouse. It is the formality of giving our sins to the Saviour. For us the meaning of the contract is that our sins may go into remission. It evokes the blessings of the atonement to put the sins in remission. The word initially meant a diminution of force or effect, a slackening of energy— like putting cancer in remission— and therefore making the sins inoperative. -The Saviour accepts the burden of the sins so that it will not weight us down as we seek to turn our lives around. “Repent” literally means to turn around and go the other way. To use the example above: repentance not only means that we stop telling falsehoods, but also to begin telling the truth and testify of it.

    Repentance is giving one’s sins to the Saviour. The ordinance of baptism is literally a transfer of ownership.

    Repentance is a maturation process. It requires persistence, refining, and re-refining. It requires both the gift of the atonement, and a knowing response on our part to the tutoring of the Holy Ghost. The Spirit teaches us how to repent and it cleanses us from those sins, then teaches us more and cleanses, and teaches and cleanses, ad infinitum. Thus, by the Spirit, our spirits are refined. As Moroni explained,

    And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost… (Moroni 6:4)

    That principle is taught to us weekly in the covenant of these words:

    O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat inremembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and [willing to] always remember him and [willing to] keep his commandments which he has given them; that [to the end that:] they may always have his Spirit to be with them. Amen. (D&C 20:77 bold added)

    Being thus committed by covenant, our cleansing is again renewed by water that represents the Saviour’s blood— the cleansing waters of life.

    O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen. (D&C 20:79 bold and italics added)

    I suppose that to understand this whole principle most clearly, one must simply take the Saviour at his word when he summed up it up to the Nephites. There, the first Beatitude (the one that is left out of the New Testament) might be translated into today’s terms as simply, “Blessed are those who follow the Prophet and the Brethren.” It reads,

    1 …. Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.
    2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins. (3 Nephi 12:1-2)

  • Job, LeGrand Baker, the power of personal integrity

    Job, LeGrand Baker, the power of personal integrity

    Job’s integrity brought him into the presence of God.

    Alma 18:10-11
    10 Now when king Lamoni heard that Ammon was preparing his horses and his chariots he was more astonished, because of the faithfulness of Ammon, saying: Surely there has not been any servant among all my servants that has been so faithful as this man; for even he doth remember all my commandments to execute them.
    11 Now I surely know that this is the Great Spirit, and I would desire him that he come in unto me, but I durst not.

    Mormon is a superb and very candid historian. He has an agenda and he not only doesn’t try to hide it, he insists we know what it is. He frequently concludes his stories with the words “and thus we see” then he explains the principles we should have learned. But he does not always do that. Sometimes he just tells the story and leaves it to us to discover the principles. That is an easy task because the principles can usually be reduced to four basic ideas: To be happy (1) one must exercise faith in God, (2) one must be true to the eternal law on one’s own being, (3), one must obey instructions and teachings of the prophets, and (4) one must comport his life in the same way the prophets conduct theirs. This story focus on the second and fourth of those principles: have the integrity to be true to one’s eternal self, and achieve that by doing what Ammon did.

    Integrity is one of the most fundamental principles that leads to salvation. In my work at BYU, I once interviewed Arnold Friberg, who did the artwork for Cecil B. DeMille’s The Ten Commandments. Friberg had great admiration for DeMille whom he described as having unbending integrity. Then Friberg defined the word: “Integrity is having no gap between what one says and what one does.” In gospel terms that simply translates to this: Integrity is having no gap between the covenants one makes and the life one lives.

    Elder Maxwell spoke of integrity in eternal terms, He used the word “unvaryingness ” to describe the integrity of God. He said,

    “We can serve others also by developing real integrity, which is more than being honest and true only until it becomes too expensive. In the crowds of chameleons in the world today, daring to be the same good self is being different. When our goodness is constant we are on the road, albeit only a short distance along, to the unvaryingness of Godlike love.” (Neal A. Maxwell, All These Things Shall Give Thee Experience [Salt Lake City: Deseret Book Co., 1979], 62.)

    It is not surprising that President Monson equated faith in God with personal integrity. He said,

    “Today, in a quiet grove at Valley Forge, there is a heroicsized monument to Washington. He is depicted not astride a charging horse nor overlooking a battlefield of glory, but kneeling in humble prayer, calling upon the God of Heaven for divine help. To gaze upon the statue prompts the mind to remember the oft-heard expression, “A man stands tallest when upon his knees.
    “Men and women of integrity, character, and purpose have ever recognized a power higher than themselves and have sought through prayer to be guided by such power. Such has it ever been. So shall it ever be.” (Thomas S. Monson, Be Your Best Self [Salt Lake City: Deseret Book Co., 1979], 24-25.)

    The book of Job, which is not only some of the most beautiful but also probably the oldest poetry in our Old Testament, is all about integrity. It begins in the Council in Heaven where Satan wishes to lay claim to the earth, but he can’t because Job is there.

    3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. (Job 2:3)

    From that time, Job’s life begins to fall apart, until his wife can’t take it any more.

    9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
    10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. (Job 2:9-10)

    Job’s steadfastness was an evidence of his sure knowledge. He laments,

    23 Oh that my words were now written! oh that they were printed in a book!
    24 That they were graven with an iron pen and lead in the rock for ever!
    25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
    26 And though after my skin worms destroy this body, yet in my flesh shall I see God. (Job 19:23-26)

    As seems often to be so, Job’s most intense trial comes from those who should have been his friends but were his accusers instead. They attack him with all the philosophical and academic weapons they can muster. To which Job responds,

    2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;
    3 All the while my breath is in me, and the spirit of God is in my nostrils;
    4 My lips shall not speak wickedness, nor my tongue utter deceit.
    5 God forbid that I should justify you: till I die I will not remove mine integrity from me.
    6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. (Job 27:2-9)

    Later, he challenges his tormenters,

    6 Let me be weighed in an even balance, that God may know mine integrity. (Job 31:6)

    In the end, God gives Job all that he requests, including the fulfillment of the ultimate promise. Job spoke in wonderment and said,

    5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee. (Job 42:5)

    When the Prophet Joseph organized the Relief Society, he taught the sisters that each of our lives would be something like Job’s.

    “He spoke of delivering the keys of the Priesthood to the Church, and said that the faithful members of the Relief Society should receive them with their husbands, that the Saints whose integrity has been tried and proved faithful, might know how to ask the Lord and receive an answer; for according to his prayers, God had appointed him elsewhere.” ( Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1976], 226.)

    The Psalms repeatedly say that we will be judged according to our personal integrity (Psalms 7, 25, 26, 41, 78). Brigham Young confirmed that. He said,

    “We have the principle within us, and so has every being on this earth, to increase and to continue to increase, to enlarge and receive and treasure up truth, until we become perfect. It is wisdom for us to be the friends of God; and unless we are filled with integrity and preserve ourselves in our integrity before our God, we actually lay the foundation for our destruction.” (Journal of Discourses, 5:54)

    The ultimate importance of personal integrity is found in the Saviour’s praise of Hyrum Smith. In a revelation given through the Prophet Joseph, the Saviour said,

    15 And again, verily I say unto you, blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me, saith the Lord. (D&C 124:15)

    As we approach judgement day, we will discover that one’s integrity is the final definition of one’s eternal Self. If that Self is the guileless personification of one’s love for God and for “that which is right,” then one is on the sure path that leads to eternal life.

  • Moroni 6:1-9 – policies and practices of the Nephite church – LeGrand Baker

    Mormon tells us almost nothing about the organization of the early Nephite church, and very little about how the church operated after the Savior came. Moroni does not tell us much more. Here he gives us only the barest of details. And even these tell us only about the policies and practices regarding the members of the church.

    The first thing he tells us appears to be about their practice of rebaptisms:

    1 And now I speak concerning baptism. Behold, elders, priests, and teachers were baptized; and they were not baptized save they brought forth fruit meet that they were worthy of it.
    2 Neither did they receive any unto baptism save they came forth with a broken heart and a contrite spirit, and witnessed unto the church that they truly repented of all their sins.
    3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end (Moroni 6:1-3).

    His statement about who was baptized is most interesting. Apparently he does not mention a person’s initial baptism, but rather reports, “elders, priests, and teachers were baptized.” Since he gives no explanation, we are left to only guess about what the policies were. My guess is that there was a formal re-commitment that was validated by a rebaptism whenever someone received an advancement in the priesthood. Rebaptisms seem to have been relatively common among the Nephites, {1} and they were also frequently performed in the early LDS church. {2}

    The reason baptism can be used to represent so many different milestones in our lives is that it can represent so many endings and new beginnings: Cleansing, remission of sins, burial and resurrection, born again, birth and death, entrance into the church, renewal of oneself (Romans 6:1-13; Mosiah 18:8-14; D&C 20:23-28; D&C 128:12-13; Moses 6:58-61).

    The rest of what Moroni tells us about the practices in the Nephite church is almost exactly like our own. The members were given the gift of the Holy Ghost and then looked after by other church members. Moroni describes what could easily be read as home teaching and Relief Society visiting teaching.

    4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith.

    Doctrine and Covenants 20 places the same requirements on Latter-day Saints. For example, the duties of the Elders are:

    41 And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures;
    42 And to teach, expound, exhort, baptize, and watch over the church;
    46 The priest’s duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament, ….
    47 And visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties…..
    51 And visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties. ….
    53 The teacher’s duty is to watch over the church always, and be with and strengthen them;
    54 And see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking;
    55 And see that the church meet together often, and also see that all the members do their duty (D&C 20:41-55).

    Their meetings were also similar to our own. Verse 5 could easily be a description of our own fast and testimony meetings:

    5 And the church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls.

    They, like us, met often to partake of the sacrament:

    6 And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus.

    For them, as for us, membership in the church was a privilege, not a right. The privilege was earned by obedience to the laws, covenants, and commandments of the gospel. Persons who were not willing to keep the commandments were excommunicated, but, just as in the present church, if they repented they were welcomed back into full fellowship.

    7 And they were strict to observe that there should be no iniquity among them; and whoso was found to commit iniquity, and three witnesses of the church did condemn them before the elders, and if they repented not, and confessed not, their names were blotted out, and they were not numbered among the people of Christ.
    8 But as oft as they repented and sought forgiveness, with real intent, they were forgiven.

    To Latter-day Saints who are accustomed to well structured meetings that are conducted the same way all over the world, Moroni’s description of their meetings might sound a bit chaotic, but that need not have been so. Moroni tells us:

    9 And their meetings were conducted by the church after the manner of the workings of the Spirit, and by the power of the Holy Ghost; for as the power of the Holy Ghost led them whether to preach, or to exhort, or to pray, or to supplicate, or to sing, even so it was done.

    The form of our meetings are now set by church policy. However, the content of our meeting is still “conducted by the church after the manner of the workings of the Spirit.”We expect that the person presiding will receive inspiration about who should speak about what, and who should pray. The speakers’ message, the selection of hymn, and the prayers are all expected to be under the inspiration of the th Holy Ghost. The Lord told the Prophet Joseph,

    2 But notwithstanding those things which are written, it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the Holy Spirit (D&C 62:2).

    The Church is, and has always been, a social and cultural organization whose ordinances and covenants are unchanging, but whose other policies and practices are consistent with the culture of its people. Everything that is not pure doctrine is, and has been subject to change. For example, in the Victorian Age long dresses were necessary because it was considered immoral for women to let their ankles show. Because it was equally immoral among Church members the women who crossed the plains did so in great, long skirts. Now, when culture has changed so that skirts are shorter and women can wear pants in the workplace, it is not immoral for Church members to wear short skirts and pants. Even the presentation of the temple drama has evolved along with American cultural tastes.

    Even though some definitions of right and wrong, and some policies and practices may be adapted to the culture of the people, others may not. Priesthood authority is eternal, and the ordinances and covenants remain constant because they relate to, and help define our present and eternal relationships with our Heavenly Father and the Savior.

    The reason to have a church organization is another of those constants. No matter what the time, place, or culture, the purposes of the church are to administer the sacred ordinances and covenants, and to bless the members and to give them opportunity to bless others, and to provide a social and sub-cultural bulwark to sustain the righteous. Those were the reasons for the Nephite church, the New Testament church, and for The Church of Jesus Christ of Latter-day Saints.
    —————–

    FOOTNOTES

    {1} I have written two short essays about that. You can find them using the search engine. They are: “Alma 7:14-16 – the many uses of re-baptism” and “Mosiah 18:9-30, The covenants of Baptism.”

    {2}The Encyclopedia of Mormonism explains:

    Rebaptism is rare among Latter-day Saints in modern times. Historically, however, many members were rebaptized as an act of rededication. This was first practiced in Nauvoo and was continued in the Utah Territory. Rebaptism served as a ritual of recommitment but was not viewed as essential to salvation. Members often sought rebaptism when called to assist in colonization or to participate in one of the united orders. On some occasions, the Saints were rebaptized as they prepared for marriage or entrance into the temple. Early members also rebaptized some of the sick among them as an act of healing. Because of misuse by some Church members, all such practices of rebaptism were discontinued in 1897. (“Rebaptism” in Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow [New York: Macmillan, 1992], 1194.)

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  • 1 Nephi 11:22-25 — LeGrand Baker — “The representation of the love of God.”

    1 Nephi 11:22-25 — LeGrand Baker — “The representation of the love of God.”

    1 Nephi 11:22-25
    22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.
    23 And he spake unto me, saying: Yea, and the most joyous to the soul.
    24 And after he had said these words, he said unto me: Look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him.
    25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.

    In that scripture the phrase, “the most joyous to the soul” is bracketed with “the love of God. Each is a necessary component of the other. To know joy is to love others and to be worthy of being a recipient of their love—to love and to be loved as the Saviour loves, and as he accepts our love.

    The Saviour and his friends

    No expanse of friendships is documented more thoroughly in the scriptures than those of the Saviour himself. He extends his friendship to his children and invites us to be his friends. Such a friendship is most sacred—it is neither casual nor nonchalant. There are clearly defined conditions to that friendship—the same conditions for our being able to be where he is. Thus, in extending the invitation, he seeks to teach us how we can qualify, and help others to qualify, to be where he is. Evidence of the Saviour’s desire to be a friend can be found as early as the story of Abraham. When King Jehoshaphat, stood in the Temple at Jerusalem, he prayed, “Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?” (2 Chronicles 20:5-7) In the New Testament, James affirmed Jehovah’s relationship with Abraham, when he wrote,

    22 Seest thou how faith wrought with his works, and by works was faith made perfect?
    23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. (James 2:22)

    Similarly, Moses was also regarded as Jehovah’s friend.

    9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.
    10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
    11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. (Exodus 33:9-11)

    One of the New Testament’s repeated evidences of Jesus’s divine nature is its many references to his devotion to his friends. The Apostle John never speaks in the first person, but always refers to himself as the disciple “whom Jesus loved.” (John 13:23, 20: 2, 21:7) But John does not imply that it was only he whom Jesus loved. The story of Lazarus is a shining example of others whom Jesus loved very dearly.

    5 Now Jesus loved Martha, and her sister, and Lazarus.
    6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. …
    11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep….
    32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
    33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
    34 And said, Where have ye laid him? They said unto him, Lord, come and see.
    35 Jesus wept.
    36 Then said the Jews, Behold how he loved him!…
    38 Jesus therefore again groaning in himself cometh to the grave….

    43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
    44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (John 11:5-44)

    That same love is expressed by Mark, when he tells the story of the rich young man.

    20 And he answered and said unto him, Master, all these have I observed from my youth.
    21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
    22 And he was sad at that saying, and went away grieved: for he had great possessions. (Mark 10:20-22)

    The Saviour’s deepest personal feelings—the love he showed for his mother and his friend— are revealed in the very conclusion of the story of his life on the earth:

    25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
    26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! (John 19:25-26)

    Now long before that, when Jesus spoke his High-Priestly Prayer, he showed that same concern for all of the Twelve— all of us. (John 17:1-26 It is too long to quote here, but please read it.)

    Luke also shows that Jesus called his apostles his friends, not so much in a casual, but in a very caring and affectionate way.

    4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
    5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. (Luke 12:4-5)

    In this last dispensation, Jesus spoke the same way to the Prophet Joseph and others. To his modern apostles he said,

    63  And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God’s high priests; ye are they whom my Father hath given me; ye are my friends. (D&C 84:63)

    To those present when the Prophet received section 88, he said,

    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— ….
    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.
    64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you;
    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. (D&C 88:1-5, 62-66)

    To those present when the Prophet received section 93, he said:

    45 Verily, I say unto my servant Joseph Smith, Jun., or in other words, I will call you friends, for you are my friends, and ye shall have an inheritance with me—
    46 I called you servants for the world’s sake, and ye are their servants for my sake. (D&C 93:45-46)

    It was not only the apostles and the church leaders whom the Saviour called his friends. At the beginning of a revelation addressed to all the Saints in Missouri, the Saviour said,

    1 Verily I say unto you my friends, fear not, let your hearts be comforted; yea, rejoice evermore, and in everything give thanks. (D&C 98:1)

    This revelation is not unique. There are five other revelations in the Doctrine and Covenants where the Saviour begins with a salutation were he refers to “my friends.”2 In most of these he gives them council and commandments, making it clear that even though he calls them “friends” they must keep his commandments or they cannot be where he is. The Saviour taught that principle to his apostles,

    1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. ….
    34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
    35 By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:1, 34-35)

    The Prophet Joseph explained,

    1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.
    2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (D&C 130:1-2)

    The other places where the Saviour refers to his followers as his friends are: D&C 94:1, 97:1, 100:1, 103:1, 104:1 .

  • Alma 33: 22, LeGrand Baker, judged “according to their works”

    Alma 33: 22, LeGrand Baker, judged “according to their works”

    Very often in the scriptures, what appears to the casual reader as a simple list, is, in fact, a carefully structured sequence. The Beatitudes are an example; so are the gifts mentioned in Moroni 10. Today’s verse is another example of that.

    22 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,
    that he will come to redeem his people, and
    that he shall suffer and die to atone for their sins; and
    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).

    Evidence that it is a sequence, rather than a list is that it is repeated several times in the Book of Mormon. Other examples are:

    Jacob’s explanation:

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

    When Zeezrom asks Alma, “What does this mean which Amulek hath spoken concerning the resurrection of the dead, that all shall rise from the dead, both the just and the unjust, and are brought to stand before God to be judged according to their works? (Alma 12:8),” Alma seems not to have answered him directly. Rather, Mormon explains,

    9 And now Alma began to expound these things [In the Book of Mormon, “these things” is often code for the temple rites and ordinances.] unto him, saying: It is given unto many to know the mysteries of God [As in the New Testament, “mysteries” is a clear reference to the ancient temple drama]; 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.

    After that explanation, Alma repeats the sequence as it is always given:

    12 And Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works (Alma 12:9-12).

    While talking with his son Corianton, Alma repeated that sequence twice more:

    21 But whether it be at his resurrection or after, I do not say; but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works (Alma 40:21).

    The second time was even more explicit:

    23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice (Alma 42:23).

    When Moroni bore testimony of the Saviour, he did it by stressing that same sequence:

    6 And he bringeth to pass the resurrection of the dead, whereby [that word asserts that the resurrection enables the judgment] 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)

    This oft-repeated doctrine of the Book of Mormon is that the final judgment will come to each of us AFTER we have been resurrected. That is, we will stand before the Saviour to be judged having already received our celestial, terrestial, or telestial bodies.

    It is apparent that the resurrection is also based on a judgement, otherwise the nature of the bodies we receive would be based on an arbitrary decision. But it is not arbitrary in any sense. One of the most enlightening statements in the Doctrine and Covenants is very clear about that:

    17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.
    18 Therefore, it [the earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;
    19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;
    20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.
    21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.
    22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.
    23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.
    24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.
    25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—
    26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.
    27 For notwithstanding they die, they also shall rise again, 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— but past from the future, so it brings us back to the present] 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 [present tense] quickened by a portion of the celestial glory shall then receive of the same, even a fulness.
    30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.
    31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness (D&C 88:17-31).

    It is apparent that there are people in this world who are presently quickened (made alive) “by a portion of the celestial glory.” That is, they have a celestial nature even in this world. The conditions of such a nature are the quality of one’s truth, light, love, and joy. {1} In other words, their life is an expression of highest values: the law of consecration (in the D&C) and charity (in the Book of Mormon). Living the law of consecration in a very private way is what one does when charity is what one is.

    Now the question is, if the quality of one’s light, love, truth, joy determines one’s resurrection, and the resurrection enables us to stand before the Saviour at the last judgment to be judged according to our works, then what does “works” mean. It cannot mean goodness, kindness, or generosity because those things (or the lack of them) is what determines the quality of our resurrection. So “works” must mean something different from living law of consecration or being charity.

    Alma uses the phrase “holy works” in conjunction with his discussion of the ancient temple drama (Alma 12:30) {2}, and thereby we have the definition we seek. It is the same as used in the New Testament. James juxtapositions his discussion of faith (pistis— conditions and evidences of a covenant) with “works,” Thus the famous statement, “Faith [pistis (the covenant)] without works [the enabling ordinances] is dead.” In that context and elsewhere in the New Testament “works” is a reference to the ordinances that were received in conjunction with the covenants in the ancient temples.

    The Prophet Joseph clarified the question. When speaking of baptism, he said:

    “Those who seek to enter in any other way will seek in vain; for God will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which God ordained for the salvation of man, to prepare him for, and give him a title to, a celestial glory; and God had decreed that all who will not obey His voice shall not escape the damnation of hell. What is the damnation of hell? To go with that society who have not obeyed His commands” (Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1976], 197).

    So it appears there are two “final” judgments. The first is at the time of our resurrection and is based upon the conditions of our spirit— light, truth, love, joy— which is basically determined by our living the law of consecration and being charity. The second follows the resurrection and is called the “last judgment,” and appears to be a necessary formality after the resurrection, or perhaps a concluding ceremony. It is based on our works— the ordinances we have received in conjunction with the covenants— and the way we have honored those ordinances. Joseph mentions baptism as the first of those, but concludes with “the ordinances, [and] signs which God ordained for the salvation of man.

    One can draw only one conclusion from the juxtaposition in which the Book of Mormon prophets place resurrection and the last judgment “according to our works.” That conclusion is this: What happened in their temples was of the utmost, eternal significance. So it should be with us.

    ————————–
    ENDNOTES:

    {1} Who Shall Ascend into the Hill of the Lord, 802.

    {2} Who Shall Ascend into the Hill of the Lord, 790-92.

  • Alma 33:2-3, LeGrand Baker, use of temple code

    Alma 33:2-3, LeGrand Baker, use of temple code

    2  And Alma said unto them: Behold, ye have said that ye could not worship your God because ye are cast out of your synagogues. But behold, I say unto you, if ye suppose that ye cannot worship God, ye do greatly err, and ye ought to search the scriptures; if ye suppose that they have taught you this, ye do not understand them.
    3  Do ye remember to have read what Zenos, the prophet of old, has said concerning prayer or worship?

    Last week, after I submitted that long comment called “Alma 32 as a temple text,” one of my friends asked me if it really seemed reasonable to suppose that Alma would have been speaking to these apostate people in temple code. These verses in chapter 33 seem to answer that question, at least part. Even though the people were apostates, they had full access to the scriptures. That is evident because Alma is not using Zenos’s words to teach them, but rather he is using them as an argument. That would only work if they were already acquainted with the scriptures and accepted them as an authoritative source.

    Alma demonstrated many times, that he was fluent in the double language of the ancient Israelite temple code. However, he was also a very wise prophet, and we can be sure he would not have used it unless he knew by the Spirit that there were those present who could hear what he was saying.

    Another example of Alma’s using the code is in Alma 12. There, Alma cited the scriptures to almost literally beat Zeezrom over the head with his own Israelite temple covenants. It was Alma’s use of the scriptures and his speaking in sacred code to those in the audience in the audience who could understand that caused them to ask the questions that lead to their repentance.

  • Alma 32:22-43 LeGrand Baker, Alma 32 as a temple text

    Alma 32:22-43 LeGrand Baker, Alma 32 as a temple text

    A careful reading of Alma 32 shows it to be a temple text. It is “the word” rather than “faith” that is represented by the ever maturing seed. Read that way, Alma is urging the people to keep their covenants (pistis) so that they may understand and be empowered by “the word,” which appears to be a reference to the entire ancient Nephite temple experience. That discussion is in the attachment.

    The last couple times I have suggested that in Alma 32 “faith” means the same as “faith” in the New Testament. There “faith” is translated from the Greek word pistis. Pistis or “faith” is the single word that represents the full complex system of ideas that are involved in the making and keeping of covenants. (See Who Shall Ascend into the Hill of the Lord, chapter: “The Meaning of Faith—Pistis,” p. 1007-25.)

    I also suggested that if Alma is using “faith” the same way that Peter, Paul, and the gospel writers use it, then he is speaking to people who understand at least something of the covenants of the ancient Nephite temple service.

    That idea is substantiated in Alma’s sermon, where he does not compare either belief or faith to a seed, but rather he compares the seed to their understanding of “the word.” In his sermon, it is “the word” that grows into the tree of life, and it is by increasing our faith (pistis ), that is by increasingly our understanding and keeping our covenants that “the word” (seed) grows within us.

    He also makes an important distinction between God’s word, Alma’s words, and THE word. First, he talks about God’s word.

    22 And now, behold, I say unto you, and I would that ye should remember, that God is merciful unto all who believe on his name; therefore he desireth, in the first place, that ye should believe, yea, even on his word.

    In our colloquial language, belief and faith are essentially equivalent. However, in the scriptures they are very different. The difference between belief and pistis is that belief requires no substantiating covenant, while faith (like trust in the Old Testament) is based on prior covenants.

    In review, there are five parts of Paul’s definition of pistis (Hebrews 11:1). Three are stated. Two are implied because they are obviously so necessary that they are simply presupposed.

    1. (presupposed) There must be a covenant or contract that defines the agreement and the methodology by which it will be accomplished.
    2. There must be a mutually understood “substance,” that is the object, objective, purpose, assurance, or intent of the covenant.
    3. There must be binding “evidence” (a handshake, signature) that validates the agreement and guarantees the fulfillment of the covenant.
    4. The next is a functional “hope.” That is, taking the covenant at full value and acting or living as though the terms of the covenant were already fulfilled.
    5. (implied) Finally, the conclusion or fulfillment of the terms of the covenant.

    In faith (pistis), a perfect knowledge comes when the covenant is fulfilled and the preceding four parts have proven true. Therefore, as long as the pistis is in process, one cannot have a perfect knowledge of its fulfillment. Alma draws on that fact when he compares his own testimony (i.e. his words) to faith. He says the people cannot know that his testimony is true until they have proven that it works. Therefore, he says:

    26 Now, as I said concerning faith—that it was not a perfect knowledge—even so it is with my words. Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge.
    27 But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith [essentially he is urging them to challenge the validity of the covenant], yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.

    Now his messages comes into focus. After this, he is no longer talking about his testimony (“my words” plural) but rather he is talking about “the word” (singular) which he describes as a living constant.

    28a Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart [In the ancient world, one’s heart is the cosmic center of the being: it is the seat of both his emotions and his intellect. So this seed is as much an academic as a spiritual thing. That must be so. A firm testimony must be sustained by the twin pillars of spirituality and intellectual understanding.]
    (28b) behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves—It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.
    29 Now behold, would not this [enlarge the soul and enlighten the understanding] increase your faith? [testify of the validity of the covenants] I say unto you, Yea; nevertheless it hath not grown up to a perfect knowledge.
    30 But behold, as the seed swelleth, and sprouteth, and beginneth to grow, then you must needs say that the seed is good; for behold it swelleth, and sprouteth, and beginneth to grow. And now, behold, will not this strengthen your faith? Yea, it will strengthen your faith: for ye will say I know that this is a good seed; for behold it sprouteth and beginneth to grow. [That growth enlarges the soul and enlightens the understanding.]
    31 And now, behold, are ye sure that this is a good seed? I say unto you, Yea; for every seed bringeth forth unto its own likeness. [Here, he does not mention what “its own likeness” is, however, later we learn that the seed matures into a tree of life (v. 40-42). In the scriptures the tree of life is always associated with the ancient temple worship. Therefore, we may know that Alma is using the word as code to depict the ordinances and covenants of the ancient Israelite temple services.]
    32 Therefore, if a seed groweth it is good, but if it groweth not, behold it is not good, therefore it is cast away.
    33 And now, behold, because ye have tried the experiment, and planted the seed, and it swelleth and sprouteth, and beginneth to grow, ye must needs know that the seed is good.
    34 And now, behold, is your knowledge perfect? Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know [that part of the covenant which promises that you will know the seed is good is fulfilled], for ye know that the word hath swelled your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand.
    35 O then, is not this real? I say unto you, Yea, because it is light [in the scriptures truth, light, love, and

    In the Psalms, truth and light bring one to the tabernacle (temple):

    3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
    4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God (Psalms 43:3-4).

    Alma personifies those words in the Saviour.

    9 And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby man can be saved, only in and through Christ. Behold, he is the life and the light of the world. Behold, he is the word of truth and righteousness (Alma 38:9)

    The Saviour uses those words to define himself:

    12 And whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me. I am the same that leadeth men to all good; he that will not believe my words will not believe me—that I am; and he that will not believe me will not believe the Father who sent me. For behold, I am the Father, I am the light, and the life, and the truth of the world (Ether 4:12 see D&C 93).

    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 84:45-48).

    (35b) and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good; and now behold, after ye have tasted this light is your knowledge perfect?
    36 Behold I say unto you, Nay; neither must ye lay aside your faith, for ye have only exercised your faith to plant the seed that ye might try the experiment to know if the seed was good.
    37 And behold, as the tree beginneth to grow, ye will say: Let us nourish it with great care, that it may get root, that it may grow up, and bring forth fruit unto us. And now behold, if ye nourish it with much care it will get root, and grow up, and bring forth fruit.
    38 But if ye neglect the tree, and take no thought for its nourishment, behold it will not get any root; and when the heat of the sun cometh and scorcheth it, because it hath no root it withers away, and ye pluck it up and cast it out.
    39 Now, this is not because the seed was not good, neither is it because the fruit thereof would not be desirable; but it is because your ground is barren, and ye will not nourish the tree, therefore ye cannot have the fruit thereof.
    40 And thus, if ye will not nourish the word, looking forward with an eye of faith [i.e. anticipating the fulfillment of the covenant] to the fruit thereof, ye can never pluck of the fruit of the tree of life.
    41 But if ye will nourish the word, yea, nourish the tree as it beginneth to grow, by your faith with great diligence [keeping your part of the covenant], and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life [a promise that could only be fulfilled through the ancient temple services].
    42 And because of your diligence and your faith and your patience with the word in nourishing it, that it may ta ke root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst.
    43 Then, my brethren, ye shall reap the rewards of your faith [ultimate fulfillment of the covenants], and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you.

  • Alma 26:21-22, “Mystery” and “Secret” in the Book of Mormon, LeGrand Baker

    Alma 26:21-22, “Mystery” and “Secret” in the Book of Mormon, LeGrand Baker

    21 And now behold, my brethren, what natural man is there that knoweth these things? I say unto you, there is none that knoweth these things, save it be the penitent.
    22 Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing—unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance. (Alma 26:21-22)

    Joseph Smith wrote from Liberty Jail, “the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out.” (History of the Church 3:295)

    Sode is a Hebrew word that means a secret {1} – it usually refers to the deliberations and decisions of a council. {2} In the Old Testament it is frequently translated as “secret.”

    A “sode experience” is a vision (as in Isaiah 6) in which the prophet is returned to the Council and taught afresh what assignment he was given there, and under what circumstances he is to fulfill it while in mortality. {3} Kingsbury observes, that “These experiences are held in common by many of the pre-exilic prophets as well as by deutero-Isaiah, but are lacking in the experiences of the post-exilic prophets.” {4}

    Amos 3:7 says “Surely the Lord God will do nothing, but he revealeth his secret [sode] unto his servants the prophets” (Amos 3:7). To do that the Lord, in vision, brings his human prophets back to the Council where they renew their covenants and review conditions of where and how, in human history, they are to fulfil those covenants. Thus a true prophet knows his own place in the past, present, and future; and he can speak of them with certitude and authority.

    14 The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant(Psalm 25:14) .

    For the people of ancient Israel, a sode experience was a necessary criterion for a prophet’s legitimacy. Jeremiah writes that a false prophet was one who claimed to speak for God but who had not had a sode experience, and so could only pretend to know God’s will (Jeremiah 23:18-22).

    Conversely then, to the ancient Israelites, a true prophet was one who had stood in God’s Council and had heard his counsel; knew the decisions of the Council, and could act, teach, and prophecy accordingly.

    The most detailed example of a prophet’s sode experience in the Bible is Isaiah chapter 6, where that prophet, in vision, returned to the Council to re-receive the assignment he had been asked to fulfill before he came to this world. {5}

    The four necessary elements of a sode experiences are: (1) that the prophet returns, in vision, to see his own part in the Council in Heaven, and (2) therefore, he mentions that he sees the other members of the Council who were present. {6} (3) He sees God sitting on his throne presiding at the Council, and (4) he sees Jehovah who conducts the affairs of the Council and makes the assignments. {7} There are many accounts of prophets who seem to have had a sode experience, but not all of them report all four parts of what constitutes a full account. However, all say they saw a vision, and all say they received an assignment from God. {8}

    The sode experience reviews the reality that is represented in the cosmic myth. There, the hero understands why and what his assignment is, and the difficulties he will encounter in seeking to accomplish it. He is promised that he will be able to succeed and that he will return home triumphant. As that is the same story told in the ancient temple drama, one might describe the drama as a this-world generic version of a sode experience. The writers of the psalms understood that relationship.

    In some of the psalms, the Temple of Solomon was the place where one went to find the sode. Referring to the sode-like drama that people experienced in conjunction with the Temple of Solomon, Psalm 111:1 clearly shows that the congregation was regarded as representing the members of the Council. It begins, “Praise ye the Lord. I will praise the Lord with my whole heart, in the assembly [sode.] of the upright, and in the congregation.” Because the drama of Solomon’s temple followed essentially the same pattern, and conveyed essentially the same information that the prophets learned during their actual sode experiences, the ancient temple drama might be understood as a kind of generic sode experience whose purpose was to teach each member of the congregation where they came from, how they came to be here, and what they must do here to fulfill their covenants and return home triumphant.

    – – – – – – – – – – – – – – – – – – – – – – – –

    In the New Testament, Brown has shown that the Greek mysterion denotes the same kind of experiences as the Hebrew sode, and the same significance is attached to them. {9} It is more specific that sode because mysterion describes “religious secrets, confided only to the initiated and not to ordinary mortals. {10}

    That concept adds considrably to our understanding of the Saviour’s words found in three of the gospels:

    11 He answered and said unto them, Because it is given unto you to know the mysteries [mysterion] of the kingdom of heaven, but to them it is not given (Matthew 13:11).

    11 And he said unto them, Unto you it is given to know the mystery [mysterion] of the kingdom of God: but unto them that are without, all these things are done in parables (Mark 4:11).

    10 And he said, Unto you it is given to know the mysteries [mysterion] of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand (Luke 8:10).

    It also teaches us what Paul meant when he described the disciples as “the ministers of Christ, and stewards of the mysteries [mysterion] of God (1 Corinthians 4:1).”

    Morray-Jones shows that Paul’s own apostolic authority rested upon his having had a sode experience. {11}

    Paul taught that the Saints that each had made covenants in the Council — “But we speak the wisdom of God in a mystery [mysterion], even the hidden wisdom, which God ordained before the world unto our glory (1 Corinthians 2:7).” He also reminded the Ephesians, “the God and 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: … Having made known unto us the mystery [mysterion] of his will, according to his good pleasure which he hath purposed in himself (Ephesians 1:3-4,9).” He left no question about what he intended to say when he added,

    8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
    9 And to make all men see what is the fellowship of the mystery [mysterion] , which from the beginning of the world hath been hid in God, who created all things by Jesus Christ (Ephesians 3:8-9).
    The mysteries (“secrets confided only to the initiated”) Paul describes are not only secrets in this world, but have always been, and always will be. He taught the Romans:

    25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery [mysterion], which was kept secret since the world began,
    26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith (Romans 16:25-27).

    Paul described his authority in terms of his being able to teach the mysterion:

    25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
    26 Even the mystery [mysterion] which hath been hid from ages and from generations, but now is made manifest to his saints:
    27 To whom God would make known what is the riches of the glory of this mystery [mysterion] among the Gentiles; which is Christ in you, the hope of glory (Colossians 1:23-29).

    – – – – – – – – – – – – – – – – – – – – – – – –

    Even though the Greek word mysterion could not have been part of the Nephite language, its English equivalent, “mystery,” is found throughout the Book of Mormon — and always with the same meaning as the Hebrew sode.

    In the very first verse, Nephi introduces himself to us by telling us that he has “a great knowledge of the goodness and the mysteries of God (1 Nephi 1:1). With that statement is a clear reference to his own sode experience, Nephi defines himself — in a way his contemporaries could not help but understand — as a true prophet of God. Then, almost immediately thereafter, Nephi shows us that his father is also a true prophet by describing Lehi’s sode experience in enough detail that we have all four defining characteristics of a sode experience (1 Nephi 1:9-15).

    Beginning with those first pages, the Book of Mormon shows a remarkable consistency in its use of the word “mystery.” It almost always uses the word to describe either a real sode experience or else the ancient temple drama that represented a kind of generic sode experience. {12} Examples are:

    18 For he [God] is the sa me yesterday, to-day, and forever; and the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him.
    19 For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round (1 Nephi 10:18-19).

    9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.
    10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
    11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell (Alma 12:8-11).

    22 Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing—unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance (Alma 26:22).

    In the Old Testament where sode means the secret deliberations of a council, the use is not limited to the decisions of the Council in Heaven. It may be used to describe a as well. Three examples are:

    6 O my soul , come not thou into their secret [sode]; unto their assembly, mine honour , be not thou united: for in their anger they slew a man , and in their selfwill they digged down a wall (Genesis 49:6).

    2 Hide me from the secret counsel [sode] of the wicked ; from the insurrection of the workers of iniquity (Psalm 64:2).

    3 They have taken crafty counsel [sode] against thy people , and consulted against thy hidden ones (Psalm 83:3).

    – – – – – – – – – – – – – – – – – – – – – – – –

    This is where we find another evidence of the care and consistency with which the Book of Mormon was translated. As in the Old Testament, sode could represent the secret deliberations of any council, so, we assume, on the brass plates the word sode was used to represent the decisions of councils both good and bad. The remarkable thing is the way sode was translated in the Book of Mormon. There the New Testament equivalent of mysterion (“mystery”) is always used to represent a sode experience or the temple drama version of a sode experience. However, whenever sode was found on the plates to represent evil or conspiratorial councils, the Old Testament word “secret” was used. Two examples are:

    22 And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever (2 Nephi 26:22).

    5 But as many as there were who did not enter into a covenant, and who did still continue to have those secret murders in their hearts, yea, as many as were found breathing out threatenings against their brethren were condemned and punished according to the law.
    6 And thus they did put an end to all those wicked, and secret, and abominable combinations, in the which there was so much wickedness, and so many murders committed (3 Nephi 5:5-6).

    27 A nd it shall come in a day when the blood of saints shall cry unto the Lord, because of secret combinations and the works of darkness (Mormon 8:27).

    The uses of the words “mystery” and “secret” in the Book of Mormon are further evidence that Hebrew was the original language on the brass plates and remained a major component of the Nephite language for the next thousand years. They also evince the great care with which the Book of Mormon was translated into English. Because sode was translated as “secret” in the negative context, and “mystery” in the temple context, its readers are not left to wonder about either the meanings of the passages or the correctness of the translation.

    ———————————————

    ENDNOTES

    1} Sode (Strong’s definition # 5475 reads: )

    1) council, counsel, assembly
    a) council (of familiar conversation)
    1) divan, circle (of familiar friends)
    2) assembly, company
    b) counsel
    1) counsel (itself)
    2) secret counsel
    3) familiar converse, intimacy (with God)

    2} A discussion of the meaning of sode is found in Raymond E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (Philadelphia: Fortress, 1968), 2-6.

    Brown, Raymond E., “The Pre-Christian Semitic Concept of ‘Mystery’,” Catholic Biblical Quarterly 20 (1958): 417-443.

    3} In his explanation of the significance of the Council, H. Wheeler Robinson gave several examples of Old Testament references to sode, Inspiration and Revelation, 168-69.

    4} It is significant, as Edwin C. Kingsbury observes, that “These experiences are held in common by many of the pre-exilic prophets as well as by deutero-Isaiah, but are lacking in the experiences of the post-exilic prophets.” (“The Prophets and the Council of Yahweh,” Journal of Biblical Literature 83 [1964]: 279).

    5} Isaiah 6 is widely recognized as the most complete account of a sode experience that can be found in the scriptures. However, it has some problems, all of which are cleared up in the brass plates version that is found in 2 Nephi 16.The best non-canonical description of a sode experience is Enoch’s in The Book of the Secrets of Enoch, from The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols., ed. R. H. Charles (Oxford: Clarendon, 1976), 2:431-69. Early Christians included at least some of Enoch in their canon. Jude 1:14-16 is 1 Enoch 1:9. For further discussions of the Council, see Stephen D. Ricks, “Heavenly Visions and Prophetic Calls in Isaiah 6 (2 Nephi 16), the Book of Mormon, and the Revelation of John,” Isaiah in the Book of Mormon, 171-90.

    6} These are called “angels” by Nephi (1 Nephi 1:8).

    7} Nephi’s account of his father’s sode experience in 1 Nephi 1:6-10 also contains all four elements. It is discussed in the chapter called, “Nephi’s Introduction as a Review of the Festival Temple Drama.”

    8} Among those visions are the following:
    Enoch’s, recorded in Moses 7:2-4.
    7:5-67 are about the call (note v. 63-4).
    Abraham’s, recorded in Abraham 3:22-28.
    Chapters 4 and 5 continue the story.
    Moses’s, recorded in Exodus 3:1-15.
    3:29 to 4:17 the Lord and Moses discuss the call.
    Moses chapter 1.
    The rest of the book of Moses continues the story (note Moses 4:2-3).
    Isaiah’s, recorded in Isaiah 6:1-13.
    Jeremiah’s, recorded in Jeremiah 1:4-6.
    1:7 through chapter 19 the Lord and Jeremiah discuss the call, then there is a short break and the dialogue continues.
    Lehi’s, recorded in I Nephi 1:3-16,19.
    See also II Nephi 1:15.
    Ezekiel’s, recorded in Ezekiel 1:3-28, 3:12-14.
    2:1 to 3:11 the Lord explains the call (note v. 7-10?).
    Alma’s, recorded in Alma 36:11-23.
    Note v. 14 & 22.
    Moroni’s, recorded in Ether 12:22, 3.
    Verses 23-37, the Lord and Moroni discuss the call.

    The Savior’s is recorded in many places. Some are: John l: 1-5 and Joseph Smith Translation, John 1:1-19, 29-33 (page 807-8 of LDS Bible); John 3:11-13; Doctrine and Covenants 93:1-21; Luke 1:69-75; and Isaiah chapter 61.

    John the Baptist’s is suggested in Luke 1:76-79, and in John 1:33 (“He that sent me to baptize with water, the same said unto me.”).

    Joseph Smith’s, recorded in J.S. History 2:15-20 and Dean C. Jessee “The Early Accounts of Joseph Smith’s First Vision,” BYU Studies 9, 3 (Spring 1969): 275-94.

    Abinadi’s is very concise but interesting. He says to King Noah, “Touch me not, for God [Elohim] shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord [Jehovah] sent me to deliver; neither have I told you that which ye requested that I should tell; therefore, God [Elohim] will not suffer that I shall be destroyed at this time” (Mosiah 13:3) Abinadi affirms that he is acting under Elohim’s protection, but fulfilling the assignment that was given to him by Jehovah.

    9} Raymond E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (Philadelphia: Fortress, 1968), 2-6.

    10} mysterion (Strong’s # 3466)

    1) hidden thing, secret, mystery
    a) generally mysteries, religious secrets, confided only to the initiated and not to ordinary mortals
    b) a hidden or secret thing, not obvious to the understanding
    c) a hidden purpose or counsel
    1) secret will
    a) of men
    b) of God: the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly
    2) in rabbinic writings, it denotes the mystic or hidden sense
    a) of an OT saying
    b) of an image or form seen in a vision
    c) of a dream

    11} C. R. A. Morray-Jones, “Paradise Revisited (2 Cor 12:1-12): The Jewish Mystical Background of Paul’s Apostolate Part 2: Paul’s Heavenly Ascent and its Significance,” Harvard Theological Review 86, 3 (1993): 265-92. He says that the “seventh heaven” is a later tradition, but it represents essentially the same idea. For discussions on the heavenly ascent, see Lundquist, “Common Temple Ideology,” 57-58. Richard D. Draper, and Donald W. Parry, “Seven Promises to Those Who Overcome: Aspects of Genesis 2-3 in the Seven Letters,” Temple in Time and Eternity. 121-41. Hamblin, “Temple Motifs,” 441-50. Thomas, “Hebrews: To Ascend,” 479-91. An example where mysterion is used to represent initiation into evil systems is Revelation 17:5.

    12} An example of a different use is Helaman 16 where the word is spoken by apostates with a negative connotation.

  • Alma 26:13, LeGrand Baker, Psalm 21, the song of redeeming love

    Alma 26:13, LeGrand Baker, Psalm 21, the song of redeeming love

    (For another discussion of the significance of Psalm 21 see “Alma 26:1, LeGrand Baker, ‘Could We Have Supposed?’ — Covenant of Invulnerability”)

    Alma references the song of redeeming love twice in chapter 5, then again in this place:

    13 Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us, therefore have we not great reason to rejoice?

    This is one of three references in the Book of Mormon to the song of redeeming love. The other two are in Alma 5 which is a powerful reminder of the ancient Israelite temple drama. One of the best examples is verse 19 where Alma asks: “Can ye look up to God at that day with a pure heart and clean hands? [a reference to Psalm 24 which was sung as the people approached the Temple.] I say unto you, can you look up, having the image of God engraven upon your countenances? [Interestingly, if that is was in a Psalm, we no longer have it. But the idea is found in the more ancient Hymn of the Pearl. “And the likeness of the king of kings was completely embroidered all over it (his robe).” One wonders if that poem is what Alma was referring to.]

    Alma reminded his listeners of the faith of those who were baptized in the waters of Mormon, lived the law of consecration in the wilderness, and eventually joined the Nephites at Zarahemla. He described the power of their conversion this way: “Their souls did expand, and they did sing redeeming love. And I say unto you that they are saved. (v. 9)

    Later in his sermon, Alma will ask:

    26 And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?

    There is a Psalm — one of the most important and beautiful of the ancient temple rites — that might actually be identified as a “song of redeeming love.” It is Psalm 21.

    First, a quick review of the meaning of “redeem” may be useful. In the Greek, the word translated redeem means to purchase or ransom. The Hebrew word translated redeem means the same thing except in the Hebrew it is done by a member of one’s family. In the story of Ruth, Boaz is described as Naomi’s “kinsman”; and Job testified, “I know that my Redeemer liveth.” Both “kinsman” and “redeemer” are translated from the same Hebrew word. (Strong # 1350)

    The oldest of all the biblical uses of that word is Job’s. It reads,

    25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
    26 And though after my skin worms destroy this body, yet in my flesh shall I see God. (Job 19:25-26)

    The connotation of Job’s testimony — that to be redeemed is to see God — is the usual meaning of that “redeem” in the Book of Mormon. Here are four quick examples:

    The Saviour said to the Brother of Jared:

    13b. Because thou knowest these things ye are redeemed [present tense] from the fall; therefore ye are brought back into my presence; therefore I show myself unto you. (Ether 3:14)

    Lehi said to his son Jacob:

    3b-4a. Wherefore, I know that thou art redeemed [present tense], because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men. And thou hast beheld in thy youth his glory.(2 Nephi 2:3b-4a)

    Lehi testified of himself:

    15. But behold, the Lord hath redeemed my soul from hell [past tense]; I have beheld his glory, and I am encircled about eternally in the arms of his love. (2 Nephi 1:15)

    Samuel the Lamanite used “redeem” to describe the final judgement.

    16. Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.
    17. But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord. (Helaman 14:16-17)

    Applying that definition of redeem as used by Job and the prophets of the Book of Mormon, now let’s ask what might be the “song of redeeming love.” If to redeem, means to be brought into the presence of God, then I suspect the song may be the psalm that celebrates one who stands at the beautiful veil of Solomon’s Temple and asks to be invited within.

    This was a participatory drama in which all played an important part, for what the king and queen were doing, symbolically the members of the audience were doing also. We do not know the extent of their participation, but one may surmise that parts or all of the audience sang many, if not most, of the Psalms as a part of the ceremonies.

    In ancient Israel, a king was, by definition, one who had been foreordained in the Council in Heaven, and anointed to rule in this life. In Psalm 21, as in many of the others, the words are spoken by different voices. There are no stage directions, as there are in modern plays, so one has to pay attention to the words in order to know who is speaking. Our psalm begins by describing the action on the stage. This may have been sung a chorus as in a Greek play, or it might have been a narrator, or it may be that the entire audience sang this part. Psalm 21 reads:

    1. The king shall joy in thy strength,
    O Lord; and in thy salvation how greatly shall he rejoice!
    2. Thou hast given him his heart’s desire,
    And hast not withholden the request of his lips.

    So the king has asked the Lord for something, and the Lord has granted that request. In the next verse there is an unusual word, “preventest.” The footnote in the LDS Bible helps with that. It says that the words “thou preventest him” might be translated “thou wilt meet him.” Using that phrase, this is the Lord’s response to the king’s request:

    3. For thou wilt meet him with the blessings of goodness:
    thou settest a crown of pure gold on his head.

    This is the concluding scenes of a coronation as performed by God himself — it is the confirmation of one’s kingship and priesthood. (Psalms 110:4 says of the king: “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”) In the next verse we are to learn what blessing the king requested.

    4. He asked life of thee, and thou gavest it him,
    even length of days for ever and ever. [i.e. through all eternity]
    5. His glory is great in thy salvation:
    honour and majesty hast thou laid upon him.

    “Honour and majesty” are the names of the clothing that represents his kingship and priesthood. “Majesty” clearly represents his kingship, just as it does elsewhere in the scriptures. In Psalm 45:3-4 the king is told by God: “Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.” In Job 40:10 the fact that the Lord is talking about clothing is made even more clear: “Deck thyself now with majesty and excellency; and array thyself with glory and beauty.” God is dressed the same way in Psalm 93:1-2 and 104:1-2. His clothing is described in Abraham Facsimile 2 # 3 where we learn that God is “clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood, as revealed to Adam … and all to whom the Priesthood was revealed.”

    In his sode experience, Enoch is dressed properly so he can be in the presence of God.

    8 And the Lord said to Michael: ‘Go and take Enoch from out his earthly garments, and anoint him with my sweet ointment, [Charles’ footnote reads: “oil” ] and put him into the garments of My glory.’
    9 And Michael did thus, as the Lord told him. He anointed me, and dressed me, and the appearance of that ointment is more than the great light, and his ointment is like sweet dew, and its’
    10 smell mild, shining like the sun’s ray, and I looked at myself, and was like one of his glorious ones. (“The Book of the Secrets of Enoch,” 22:8-10, in R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. II, (Oxford, Clarendon Press, 1976). The sode experience is in vol. 2:442_445.)

    In our psalm the words, “honour and majesty hast thou laid upon him” suggests that God himself has dressed the king in royal garments.

    6. For thou hast made him most blessed for ever:
    thou hast made him exceeding glad with thy countenance.

    The king has received a blessing that reaches “for ever,” and now the king is “exceeding glad” because he has seen the countenance of God.

    7 For the king trusteth in the LORD,
    and through the mercy of the most High he shall not be moved.

    [i.e. the king will keep the covenants he has made with the Lord.]

    The next 5 verses in the psalm are spoken by God to the king. It is easy for us to read them in the context of our own time — and that without much understanding. In the context of our time, these words sound like a battle hymn, whose emphasis is victory in war. But when one recalls that they were written in a time very unlike our own, then they have a different ring altogether. In the days of ancient Israel, there were no police forces that kept one safe as he traveled. People built walls around cities, and the wealthy built fortifications on their own estates. The words in our psalm, and many like them in the psalms and in Isaiah, are promises of protection — of invulnerability — the same kind of invulnerability he promises us, if we keep his commandments.

    8 Thine hand shall find out all thine enemies:
    thy right hand shall find out those that hate thee.
    9. Thou shalt make them as a fiery oven in the time of thine anger:
    the LORD shall swallow them up in his wrath, and the fire shall devour them.
    10. Their fruit shalt thou destroy from the earth,
    and their seed from among the children of men.
    11. For they intended evil against thee:
    they imagined a mischievous device, which they are not able to perform.
    12. Therefore shalt thou make them turn their back,
    when thou shalt make ready thine arrows upon thy strings against the face of them.
    The final verse is an anthem of praise, sung by the people who sang the first verses of the psalm.
    13. Be thou exalted, LORD, in thine own strength:
    so will we sing and praise thy power. (Psalms 21:1-13)

    I do not know whether this psalm was Alma’s referent in his sermon when he said: “If ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?”

    In any case, the psalm provides a relevant context in which one might ask one’s Self that question.

    The consequences of one’s not knowing the mysteries of God, and of not keeping one’s eternal covenants, 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 come to believe I have found the answer to the great question: “As one repents, what should one try to become?” I believe the answer is this: One should seek to be happy — that means to live according to the law of one’s own being – to become again one’s eternal Self and cover that Self with no facade that prevents family and friends from filling one’s life with companionship and joy. I believe that the object of this life is to demonstrate to one’s Self and to God, that what one was at the Council in Heaven, and what one is in this earthly environment are the same — and I believe that the major function of the Holy Ghost is to teach one the truth about who one is, and that the whole purpose of the principles and ordinances of the gospel is to give one the tools to be that.