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Jesus promised his apostles that he would not leave them alone after his death but would “come to them.” He also promised that the Holy Ghost would help them remember all the things he had taught them.

After Jesus explained Peter’s assignment, he taught the apostles about his relationship with Jehovah, his premortal Self, and about his eternal relationship with his Father. {1} Jesus concluded that explanation with this promise:

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name, I will do it (John 14:12-14).

He then taught them about power of that prayer by explaining the nature of their relationship with himself and his Father. He began by assuring them that he would be their Comforter, then promises that the Holy Ghost (which he also calls a Comforter) will enable them to remember all that he has taught them. That promise began with a command, but the command was not about unquestioning obedience. It was about a covenant/friendship love.

15 If ye love me, keep my commandments. (John 14:15)

The word “love” is used eight times in the brief report of this segment of their conversation. In each instance love is translated from the Greek word agapao, which means to love dearly in a social rather than in an intimate sense. During this conversation that agapao is projected from now into forever. The Savior said,

15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you (John 14:15-17). {2}

The Savior gave the same promise to Joseph Smith and those who were with him at Kirtland.

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 (D&C 88:1-4).

The Prophet Joseph explained,

There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence    ……………
The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted.
[cites John 14:12-17].

Now what is this other Comforter? It is no more nor less [151] than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions–Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.{3}
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When the King James Version was translated, “comfort” meant just exactly what the Latin said: “with strength,” to strengthen, or to empower. {4} “Comfort” still meant that in 1787 when the American Constitution was written. There, treason is defined as “giving aid and comfort to the enemy.” That did not mean it was treason to help the enemy feel better by giving him an aspirin and a warm blanket. In the Constitution treason to empower an enemy. That empowerment is called “comfort.” It also has the connotation of empowerment in the Bible.

The most extensive analysis of the biblical term is by Gary Anderson, who writes,

This verb “to comfort” (n-h-m) does not connote a simple act of emotional identification. Comfort can imply either the symbolic action of assuming the state of mourning alongside the mourner, or it can have the nuance of bringing about the cessation of mourning…. The latter usage, to bring about the cessation of mourning, is very common in prophetic oracles of deliverance. The famous exhortation of Isaiah 40:1, ‘Comfort, comfort, my people,’ comes to mind immediately. As Westermann noted, the term conveys ‘God’s intervention to help and restore.’ {5}

Anderson’s definition can account for the way the English translators used the word “comfort” to mean the bestowal of authority or power. It also adds substantial depth to the meaning of some passages, like the 23rd Psalm for example. In the words, “Thy rod and thy staff they comfort me,” a rod is a scepter, the symbol of kingship; the staff is a shepherd’s crook, the symbol of priesthood. So the words might be understood to say, “I am empowered by the symbols of priesthood and kingship.” {6}

A stronger example is where the Savior paraphrased Isaiah 61 in the Beatitudes: “Blessed are they that mourn, for they shall be comforted (Matthew 5:4).” Matthew was written in Greek while Isaiah was in Hebrew. The word “comfort” in both places suggests both the Hebrew and the Greek were understood to have the same meaning. The Isaiah passage reads:

2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified (Isaiah 61:2-3)

Verse 3 is the coronation ceremony performed at the conclusion of the ancient Israelite temple drama. {7} The King James translation presents a difficulty in that “for” in English can either mean “in consequence of” or “instead of.” In this verse both the Tanakh and the Anchor Bible have translated it as “instead of.” Here “to comfort” means to empower by making one a sacral king and priest by the ritual coronation. {8}

To comfort [empower] all that mourn;
To appoint unto them that mourn in Zion, [make them a part of Zion]
to give unto them beauty [a crown] instead of ashes,
the oil of joy [anointing] instead of mourning,
the garment of praise [robes of righteousness] instead of the spirit of heaviness;
that they might be called [a new name] trees of righteousness, the planting of the Lord, that he might be glorified (Isaiah 61:2-3).

Isaiah 40:1-2 is another example. These verses report an event at the Council in Heaven where God (Elohim) speaks to the Council (the word ye is plural). {9} If one reads “comfort” to mean empower through the coronation ceremony, the verses take on enormous power. They read:

1 Comfort ye, comfort ye my people, saith your God.
2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins (Isaiah 40:1-2).

To comfort is to give power that one may act in authority to enable one’s self or another to transcend sorrow. That meaning is personified in the Prophet Joseph by John Taylor’s report.

4 When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said: “I am going like a lamb to the slaughter; but I am calm as a summer’s morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent, and it shall yet be said of me—he was murdered in cold blood.” (D&C 135:4)

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To return to the conversation between the Savior and his apostles:

15 If ye love me, keep my commandments
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you (John 14:15-17).

The Spirit of Truth is one of the Savior’s a name/titles. He identifies himself that way in a revelation to the Prophet Joseph.

7 And he [John] bore record, saying: I saw his glory, that he was in the beginning, before the world was;
8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation—
9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.
10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him.
11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us.
……………….
22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn.
23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth;
24 And truth is knowledge of things as they are, and as they were, and as they are to come;
25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
27 And no man receiveth a fulness unless he keepeth his commandments.
28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:9-11, 22-28).

In the next sentence John shows the tenderness in their relationship. That is also shown in the epistle written by the Savior’s brother, James the Just, who wrote,

27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world (James 1:27).

The word translated “fatherless” means orphaned, bereft of a teacher, guide, guardian. That word is translated as “comfortless” when the Savior spoke with his apostles,

18 I will not leave you comfortless: I will come to you (John 14:18).

Read that as:

And I will pray the Father, and he shall give you another Comforter …. I will not leave you orphaned, bereft of a father, teacher, or guide: I will come to you (John 14:16, 18). {10}

19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him (John 14:19-23).

The Prophet Joseph reiterated and clarified that statement in the Doctrine and Covenants.

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.
3 John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false (D&C 130:1-3).

This part of their conversation concluded when the Savior promised his apostles that the Holy Ghost would enable them to remember everything he had taught them.

24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (John 14:24-26).
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The Holy Ghost is our comforter, our communicator, and our purifier. As Moroni wrote, “after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost” (Moroni 6:4). The most important function of the Holy Ghost is to testify and teach about the Savior and his Father. The Savior explained,

32 And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.
33 And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.
34 And whoso believeth not in me, and is not baptized, shall be damned.
35 Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost.
36 And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.
37 And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things (3 Nephi 11:32-37).

The nature of that purification was written in the classic, and probably the best known, LDS statement about the gift of the Holy Ghost by one of the Church’s foremost early poets, Apostle Parley P. Pratt. Elder Pratt wrote,

The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections; and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates and matures all the fine-toned sympathies, joys, tastes, kindred feelings and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness and charity. It develops beauty of person, form and features. It tends to health, vigor, animation and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.
In the presence of such persons, one feels to enjoy the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—“O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! His countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood. {11}

In a priesthood sense, to comforted to have the power to transcend sorrow. The words “peace” and “peacemaker” come very close to the same meaning. To be at peace with oneself, and to be able to help others be at peace also are among the greatest personal powers one can obtain in this world.

After having promised the apostles he would be with them forever, the Savior said,

27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

That conversation is best viewed like a beautiful painting: standing back far enough that the whole of it can be absorbed all at once. Here it is without interruption.

15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of
truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you.
19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:15-27 {12})

We conclude with the Savior’s invitation:

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day (3 Nephi 27:20).

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FOOTNOTES

{1} This concept is much easier to understand from Abinadi’s explanation to Alma as explained in chapter “John 13:38 — ‘till thou hast denied me thrice’ – Peter’s Necessary Witness of the Atonement.”

{2}Baker and Ricks, Who Shall Ascend into the Hill of the Lord, “Meaning of Comfort” first edition, 467-71; second (paperback) edition, 340-42.

{3}Joseph Smith, compiled by Joseph Fielding Smith, Teachings of the Prophet Joseph Smith (Salt Lake City, Deseret News Press, 1951), 149-51.

{4}Baker and Ricks, Who Shall Ascend into the Hill of the Lord, “Meaning of Comfort” first edition, 467-71; second (paperback) edition, 340-42.

{5} Gary A. Anderson, A Time to Mourn, A Time to Dance: The Expression of Grief and Joy in Israelite Religion (University Park, Pennsylvania: Pennsylvania State University Press, 1991), 84-85.

{6} For a discussion of the entire 23rd psalm see Baker and Ricks, Who Shall Ascend intot he Hill of the Lord, first edition, 525-43; second (paperback) edition 378-97.

{7} For an excellent discussion of the coronation ceremony, see Stephen D. Ricks and John J. Sroka, “King, Coronation, and Temple: Enthronement Ceremonies in History,” in Temples of the Ancient World, edited by Donald W. Parry (Salt Lake City, Deseret Book, 1994), 236-71.

{8} For a more detailed explanation of these verses see Baker and Ricks, Who Shall Ascend into the Hill of the Lord, “Act 2, Scene 9: The Coronation Ceremony in Isaiah 61,” first edition, 461-517; second (paperback) edition, 336-73.

{9} We can tell this takes place in the Council because the next few verses are John the Baptist’s premortal assignment.

{10} Strong # 3737 “bereaved (‘orphan’), i.e. Paretless –– comfortless, fatherless
orphaned.”
Tyler’s Greek Lexicon: “bereft (of a father, of parents, Jas 1:27), fatherless of those bereft of a teacher, guide, guardian, Jn 14:18″

{11} Parley P. Pratt, Key to the Science of Theology (Liverpool, F.D. Richards & London, L.D.S. Book Depot,1855), 98-99.

{12} The conversation is unchanged in the Inspired Version of the Bible.

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Only John tells us what Jesus and his apostles talked about after Judas left. His report of their conversion immediately transports our thoughts from this time and space into the eternities, not just the future eternities but those past realms from which we came as well.

He began by telling them he is going to die soon. They apparently do not understand the full implications of what he told them, probably because they cannot wrap their minds around the idea that he will leave them and they will have to pick up the burden he left behind.

31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you (John 13:31-33).

He teaches them that they will carry their burden by of their unity as a quorum. One does not get the full impact of his words as they are recorded here, but John will later teach us what he meant. Jesus said,

34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).

To more fully understand what the Savior was telling his apostles, we must go to another writting writing of John the Beloved. In his first epistle he explained,

5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
6 He that saith he abideth in him ought himself also so to walk, even as he walked.
7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
9 He that saith he is in the light, and hateth his brother, is in darkness even until now.
10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him (First John 2:5-10).

This new commandment is the same “old commandment which ye had from the beginning.” It is new in the same way that the “new and everlasting covenant” is everlasting because we first made that covenant in our eternal past and it is new because we can no longer remember it so it must be renewed in this world.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards (John 13:36).

When Peter asked, “Lord, why cannot I follow thee now? I will lay down my life for thy sake.” The Lord then told him of his immediate duty to be a witness of his trial and whipping, and then reassured Peter with this promise,

1 Let not your heart be troubled: ye believe in God, believe also in me.
2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you (John 14:1-2).

The King James translators chose the word “mansions,” for the Greek word that means a residence, but my friend BYU professor Wilfred Griggs told me that “motels” would be a perfectly reasonable modern translation. He said that because the word means “a staying, i.e. residence (the act or the place).” The Savior said “many mansions.” The connotation is that there will be many staying places, rather than one eternal beautiful home. {1}

The Prophet said much the same thing. He explained that persons in the celestial kingdom would receive a white stone “whereby things pertaining to a higher order of kingdoms will be made known.” The implication is the same. There would not much point in teaching celestial people about “a higher order of kingdoms” if there was no way they could get there. Joseph said,

8 The place where God resides is a great Urim and Thummim.
9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s.
10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known;
11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word (D&C 130:8-11).

If Jesus was using “many mansions” to mean a series of resting or visiting places and Joseph Smith was using “higher order of kingdoms” to represent the same journey, then one may conclude that Jesus was telling Peter that after this life Peter “shalt follow me” through an amazing eternal adventure.

After reassuring Peter, apparently addressing all of the apostles, the Savior added,

3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
4 And whither I go ye know, and the way ye know (John 14:3-4).

The next to speak was Thomas “called Didymus.” The word means “twin.” They were inseparable boyhood friends. He had only recently encouraged his fellow disciples by saying, “Let us also go, that we may die with him (John 11:16).” Thomas asked the question one would have expected a lifelong friend to ask.

5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? (John 14:5)

As the word “mountain” is code for the ancient temple, so “walk,” “path,” and “way” are code words that represent the ordinances and covenants by which one ascended that holy mountain to come to its heights where one may meet God. Similarly, those same code words are used to describe the way one lives one’s life after he has come down from the mountain to fulfill the mission he received from God. King Benjamin used “way” along with “name” as temple code, in his sermon to this people. {2}

17 And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent (Mosiah 3:17-22).

Here are some more examples:

3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isaiah 2:3).

6 And it came to pass that king Mosiah did walk in the ways of the Lord, and did observe his judgments and his statutes, and did keep his commandments in all things whatsoever he commanded him (Mosiah 6:6).

43 And now it came to pass that Alma did walk in the ways of the Lord, and he did keep his commandments, and he did judge righteous judgments; and there was continual peace through the land (Mosiah 29:43).

14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes (Alma 25:14).

“Way” is used along with several other code words in the promise at the conclusion of the revelation about the word of wisdom.

18 And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones;
19 And shall find wisdom and great treasures of knowledge, even hidden treasures;
20 And shall run and not be weary, and shall walk and not faint.
21 And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen (D&C 89:18-21).

Given Jesus’s response, it is apparent that both he and Thomas were using the word “way” as the that often denoted a progression through the ancient Israelite temple drama. Indeed, they use it here to suggest a progression even beyond that.

6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him (John 14:6-7).

John is reminding us of the first chapter of his gospel where we learn that truth, light, love are the same thing as each fill the immensity of space. Their product is joy which is an eternal characteristic of those who are full of truth/light/love. Now he adds a new and richer dimension. He pushes that characteristic to where Enoch places it, “before the very beginning.” Enoch wrote,

24:1 And the Lord summoned me, and said to me: Enoch, sit down on my left with Gabriel.’ And I bowed down to the Lord, and the Lord spoke
2 to me: Enoch, beloved, all thou seest, all things that are standing finished I tell to thee even before the very beginning, all that I created from non-being, and visible things from invisible. {3}

If all that I have suggested were explicit or just implicit in the conversation between Jesus and his apostles, it makes a perfect backdrop for the rest of what he told them. Their conversation, as John reports it, begins here and does not conclude until they hear him pray for them in his beautiful intercessory prayer.
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FOOTNOTES

{1} Mansions is Strong # 3438.

{2} Baker and Ricks, Who Shall Ascend into the Hill of the Lord, second (paperback) edition, 529-30.

{3} R. H. Charles, Secrets of Enoch, Apocrypha and Pseudepigrapha of the Old Testament (Oxford, Clarendon, 1976), 2:442-45. Early Jews and Christians considered the books of Enoch as an important part of their most sacred literature. For example, compare Jude 1:14-16 with 1 Enoch 1:9.

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Jesus’s words to Peter were both a prophecy and a command. The prophecy is almost always cited to Peter’s discredit, but the command, which is very much to Peter’s credit, is almost always overlooked.

The prophecy, ‘till thou hast denied me thrice,’ was about law, not the Law of Moses, but the heavenly law that requires two witnesses. Only in the Gospel of John are we given enough information to know what was really happening. The other gospels leave the story almost completely untold. They are:

33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.
34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples (Matt 26:33-35).

29 But Peter said unto him, Although all shall be offended, yet will not I.
30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.
31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all (Mark 14:29-31).

31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me (Luke 22:31-34).

John tells the story very differently from that. The background he provides is about Jesus triumphal Atonement. Jesus teaches the apostles, “Now is the Son of man glorified, and God is glorified in him. … yet a little while I am with you. … love one another …. Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.” Here is the full story:

31 Therefore, when he [Judas] was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
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.
36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

And that is where the story ends in this chapter—right in the middle of Jesus’s words to Peter. So if we also stop reading or thinking where the chapter ends, we hear Jesus virtually mocking Peter’s avowal of discipleship. But if we read it without the chapter break we get an entirely different perspective.

Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.

Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (John 13:34-38, 14:1-3).

Jesus was not chiding Peter, but rather giving him instructions. Now the question is, what was the purpose of the instructions?

Legal contracts require the signatures of the contractual parties and the confirming signatures of witnesses. In the Church, ordinances often require two witnesses to affirm they were performed correctly. In the eternal economy of the heaven, contracts are between Heavenly Father and ourselves. The Savior’s Atonement is the fulfillment and validation of the Father’s covenant. The terms are that the Savior’s Atonement has the power to cleanse us, and it is left to us to repent and accept that cleansing. Moroni explained that very clearly.

33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot Moroni 10:33).

The Savior’s Atonement is the ordinance and signature that validates the Father’s part of the covenant. Like other ordinances, witnesses were required to affirm that it was performed fully and according to eternal law. Only Jesus’s apostles could qualify to be those witnesses.

The validating ordinance on the Savior’s part are usually described as his sacrifice at Gethsemane, and his death on the cross. That view skips over the trial and beating administered by the Romans. However, the scriptures do not skip over it, but include it as part of the Savior’s Atoning sacrifice.

Isaiah describes the whole of the Savior’s redeeming sacrifice, from the garden, through the beating, to the cross.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth (Isaiah 53:.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors (Isaiah 53:3-12).

Abinadi quoted that passage and then explained what Isaiah meant and how the Savior would fulfill that prophecy. He began by explaining to Alma that Jehovah, the God whom Alma worshiped, and Jesus the Messiah are the same God. He does that by reviewing Isaiah prophecy and showing that Jesus would accomplish the Atonement and thereby the mortal Jesus would keep the covenants that had been made by the premortal Jehovah, long before the world was.

1 And now Abinadi said unto them: I would that ye should understand that God himself [Jehovah] shall come down among the children of men, and shall redeem his people.
2 And because he [Jehovah] dwelleth in flesh [Jesus] he [Jesus] shall be called the Son of God [the Son of Elohim], and having subjected the flesh [Jesus] to the will of the Father [Jehovah], being the Father [Jehovah] and the Son [Jesus]—
3 The Father [Jehovah], because he [first as Jehovah and then again as Jesus] was conceived by the power of God [Elohim]; and the Son [Jesus], because of the flesh; thus becoming the Father [Jehovah] and Son [Jesus]—
4 And they [Jehovah-Jesus] are one God, yea, the very Eternal Father of heaven and of earth.
5 And thus the flesh [Jesus] becoming subject to the Spirit [Jehovah], or the Son [Jesus] to the Father [Jehovah], being one God [Jehovah-Jesus], suffereth temptation, and yieldeth not to the temptation, but suffereth himself [Jesus] to be mocked, and scourged, and cast out, and disowned by his people.
6 And after all this, after working many mighty miracles among the children of men, he [Jesus] shall be led, yea, even as Isaiah said, as a sheep before the shearer is dumb, so he [Jesus] opened not his mouth.
7 Yea, even so he [Jesus] shall be led, crucified, and slain, the flesh [Jesus] becoming subject even unto death, the will of the Son [Jesus] being swallowed up in the will of the Father [Jehovah] (Mosiah 15:1-7).

Three of the gospels report the literal fulfillment of Isaiah’s prophecy. John tells us “Pilate therefore took Jesus, and scourged him (John 19:1, see Matthew 27:26, Mark 15:15). The Law of Moses required that such a whipping must not exceed forty stripes, but Roman law had no such limitations. Their barbed whips could strip all the muscle from the ribs of their victim’s back and dig deeper into his lungs.

Three of the apostles were witnesses at Jesus coronation on the Mount of Transfiguration (2 Peter 1:16-18). Those same three were witnesses that Jesus had suffered at Gethsemane. Many were witnesses of his death on the cross. Inasmuch as the mock trial and brutal whipping were part of his atoning sacrifice, then that would also require witnesses. The people in the mob would not do. As in Gethsemane, the witnesses had to be the apostles. Those witnesses were Peter, the chief apostle, and John the Beloved. John tells us how that was accomplished.

15 And Simon Peter followed Jesus, and so did another disciple [John]: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest
16 But Peter stood at the door without. Then went out that other disciple [John], which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

John could be at the trial without any questions, but Peter could not. He got in with John’s help, but his duty was to stay and witness the whole horrible trial. Even when his presence was challenged he had to remain and see it through. As one reads the accounts of his ordeal from that perspective, one does not see a cowardly Peter, but a Peter in agony. He had demonstrated he was willing to die to protect Jesus, but Jesus told him that this time he must only watch.

15 And Simon Peter followed Jesus, and so did another disciple [John]: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.
18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
………………….
25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
27 Peter then denied again: and immediately the cock crew (John 18:15-27).

Peter had fulfilled his assignment and remained until the cock crowed, now he could bear it no longer.

75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly (Matthew 26:75, Mark 14:72, Luke 22:62).

The Inspired Version adds one more detail to describe Peter’s pain. “And he went out, and fell upon his face, and wept bitterly (JST Mark 14:82)

In a speech delivered at BYU, Apostle Spencer W.Kimball, reviewed Peter’s story. He asked,

Does this portray cowardice? Quite a bold assertion for a timid one. Remember that Peter never denied the divinity of Christ. He only denied his association or acquaintance with the Christ, which is quite a different matter. ….

Peter followed the Savior to his trial and sat in the outer court. ….

Even now he did not desert his Master but followed sorrowfully behind the jeering crowd. He would remain to the end. He likely heard every accusation, saw every indignity heaped upon his Lord, felt all the injustice of the mock trial, and noted the perfidy of false witnesses perjuring their souls. He saw them foully expectorate in the face of the Holy One; he saw them buffet, strike, slap, and taunt him. He observed the Lord making no resistance, calling for no protective legions of angels, asking for no mercy. {1}

Peter fulfilled his assignment as apostle and witness. He and John could not be with the Savior during his suffering in the Garden, but he could witness the blood and agony of Jesus’s countenance. He and John were at the trial and saw Jesus whipped and crowned. John and, no doubt Peter, were also at the cross. Then, again, it was Peter and John who were first to witness the resurrection.

Their apostolic testimonies stand as an eternal legal witness to the reality and validity of the Savior’s Atonement.
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FOOTNOTE

{1} Spencer W. Kimball, “Peter, My Brother,” BYU Speeches of the Year, (Provo, Utah: Brigham Young University Press, 1971), 1-8. The full text of the speech is on BYU website, and one can listen to it on the LDS Church website.

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The purpose of this is to show that, in their purest state, love, friendship and joy are each products of the other, and are, therefore, equivalents, and so represent the very height of eternal glory.

Jesus loved his friends. Other gospels tell us Jesus was a kind and compassionate person, frequently telling his listeners that they should love one another, but it is John from whom we learn that Jesus had a very special relationship with his friends. Sometimes our perception of Jesus as the benevolent miracle worker gets in the way of our recognizing Jesus the person. Like all the rest of us, Jesus lived in a negative world where indifference ruled, contempt abounded, and where true friends and loved ones are treasured above all else. John reminds us,

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 (John 13:1).

There is a fascinating pattern in the emphasis of John. It does not show a maturation or evolution in Jesus’s loving relationships, but it does show a shift of emphasis as John tells the story. In the first half of the gospel, John emphasized the relationship between Jesus and his Father. In the second half he focuses on the Savior’s love for his friends.

That shift begins when John tells us the story of Lazerus

1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
…………….
3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
5 Now Jesus loved Martha, and her sister, and Lazarus.
6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.
7 Then after that saith he to his disciples, Let us go into Judæa again.
………….
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.
……………
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!
………………..[now, at the cave where Lazarus was buried]
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 11:1-44).

Soon after that John makes the observation that is our scripture.

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 (John 13:1).

It is at that feast, the last supper, that John begins to pay especial attention to Jesus’s love for his friends. His story is about both love and betrayal. This is the first time John mentioned “the disciple whom Jesus loved,” but he did not tell us that he was that disciple. As is typical of much of the New Testament narrative, John speaks of himself in third person as he tells us about his own intimate relationship with the Savior.

23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
25 He then lying on Jesus’ breast saith unto him, Lord, who is it?
26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. (John 13:23-26)

John identified himself as that disciple at the very end of the gospel when Jesus promised John he would never taste death.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
21 Peter seeing him saith to Jesus, Lord, and what shall this man do?
22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
23 Then went this saying abroad among the brethren, that that should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. (John 21:20-25)

John, still in character, is not telling us more about the personal details of his life than he feels we need to know, so to learn more about John we have to go to Jesus’s explanation to his Nephite disciples.

6 And he said unto them: Behold, I know your thoughts, and ye have desired the thing which John, my beloved, who was with me in my ministry, before that I was lifted up by the Jews, desired of me.
7 Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.
8 And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.
9 And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand.
10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one (3 Nephi 28:6-10)

John records several intimate discussions when Jesus and only the Twelve were present. One is their gathering at the last supper after Judas left when Jesus washed their feet. It was then Jesus said to the rest,

34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
35 By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35).

That is followed by the conversation in which the Savior promises his apostles that the Holy Ghost and second Comforter.

15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you.
19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.

He promised that the Holy Ghost would enable them to remember everything he had taught them.

25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence (John 14:15-31).

As an apparent continuation of that conversation, he described the relationship between those apostles, himself, and his Father, “that your joy might be full.” It is in this context that he calls them his friends.

7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
9 As the Father hath loved me, so have I loved you: continue ye in my love.
10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
12 This is my commandment, That ye love one another, as I have loved you.
13 Greater love hath no man than this, that a man lay down ** his life for his friends.
14 Ye are my friends, if ye do whatsoever I command you.
15 Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
17 These things I command you, that ye love one another (John 15:7-17).

{** Strongs # 5087 is a complex verb that means many things. “To die” is not one of them. “To commit” is probably the best choice in this context because it describes the nature of their relationships.}

This brings us back an to analysis of the verse where we began.

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 (John 13:1).

There is a striking similarity between what Jesus told the twelve apostles and what the resurrected Christ told his Nephite disciples.

30 And now, behold, my joy is great, even unto fulness, because of you, and also this generation; yea, and even the Father rejoiceth, and also all the holy angels, because of you and this generation; for none of them are lost (3 Nephi 27:30).

John’s statement also underscores the fact that Jesus is also Jehovah the Creator God, and the Resurrected Christ. The words, “having loved his own which were in the world,” emphasizes his comradery with his friends in his mortal life, but it also acknowledges that he had other friends in other times and other places.

As Jehovah, the Savior spoke with Moses as a 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. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle (Exodus 33:9-11).

Abraham also talked with Jehovah face to face, and the Lord called him his “son” in a narrative that suggests an ordinance was performed.

11 Thus I, Abraham, talked with the Lord, face to face, as one man talketh with another; and he told me of the works which his hands had made;
12 And he said unto me: My son, my son (and his hand was stretched out), behold I will show you all these. And he put his hand upon mine eyes, and I saw those things which his hands had made, which were many; and they multiplied before mine eyes, and I could not see the end thereof (Abraham 3:11-12)

The resurrected Christ talked with Moroni, who describes the interview as being a casual discussion between friends.

38 And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the judgment–seat of Christ, where all men shall know that my garments are not spotted with your blood.
39 And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things (Ether 12:38-39).

John describes one’s ultimate salvation as being part of a fellowship with each other, with the Savior, and with his Father in the fullness of joy.

3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full. (1 John 1:1-10)

In his epistle written to his priesthood brethren, John described that love/joy as “fellowship”: transcendent love brings that ultimate joy in a union of souls, like John at the table of the last supper or Joseph Smith after the first vision where he reported he was filled with love and “great joy.”

And my soul was filled with love, and for many days I could rejoice with great joy, and the Lord was with me but I could find none that would believe the heavenly vision. {1}

On another occasion he described as filling him “with unspeakable joy.”

A pillar of fire appeared above my head; which presently rested down upon me, and filled me with unspeakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed. Another personage soon appeared like unto the first: he said unto me, “Thy sins are forgiven thee.” He testified also unto me that Jesus Christ is the son of God. I saw many angels in this vision. I was about 14 years old when I received this first communication. {2}

Not many years thereafter, in a revelation given through the Prophet Joseph, at Kirtland, Ohio, the Savior referred to Joseph and his friends as “my friends.”

62 Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature.
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;
64 Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost.
……………….
77 And again I say unto you, my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power (D&C 84:1 – 120)

Then in the following December he reaffirmed that friendship with the strongest possible words.

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— (D&C 88:).

The following spring, The Savior again called the Prophet and his associates “my friends,” using much the same language he had used with the Twelve in Jerusalem.

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)

Thereafter, the Lord began six revelations given through the Prophet with the salutation, “my friends.” {3}

In all this there reverberates the message of our scripture: “he loved them unto the end (John 13:1).”
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FOOTNOTES

{1} Dean C. Jessee, “The Early Accounts of Joseph Smith’s First Vision,” BYU Studies (Spring, 1969, 287-91), 280-81.

{2} Jessee, Ibid., p. 284.

{3} D&C 94:1, 97:1, 98:1, 100:1, 103:1, 104:1

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It is often described as an act of humility, and that understanding is no doubt correct. However, Elder James E. Talmage associates it with the ordinance of washing of feet “pertaining to the Holy Priesthood” that was used in school of the prophets before and after the completion of the Kirtland Temple.

Peter did not understand why the Savior wanted to wash his feet, so Jesus assured him, “What I do thou knowest not now; but thou shalt know hereafter.” (V. 7)

Peter’s response was perfectly reasonable. It is often true that one’s subsequent experiences are necessary to understand ordinances one has already received. For example, anyone who has ever been a bishop will tell you that he had no idea what it meant until he had experienced the multiple ramifications of that calling.

Another, probably better example is the Lamanites who came to the prison to mock Nephi and Lehi. They were overshadowed by a cloud of darkness, then were taught to pray, and then —-

43 And it came to pass that when they cast their eyes about, and saw that the cloud of darkness was dispersed from overshadowing them, behold, they saw that they were encircled about, yea every soul, by a pillar of fire.
44 And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory.
45 And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words.
………….
49 And there were about three hundred souls who saw and heard these things; and they were bidden to go forth and marvel not, neither should they doubt.
50 And it came to pass that they did go forth, and did minister unto the people, declaring throughout all the regions round about all the things which they had heard and seen, insomuch that the more part of the Lamanites were convinced of them, because of the greatness of the evidences which they had received (Helaman 5:43-50).

There were 300 Lamanites who experienced that light. Yet, when the Savior mentioned it, he said they did not understand what had happened to them. He said,

19 And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings.
20 And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not (3 Nephi 9:19-20).

He did not mean that they did not know that they had been surrounded and filled with the light (shechinah), but that they did not know what it was. The experience was completely foreign to their culture. They had not been taught to anticipate such an event and had no language with which to describe it or by which to understand it.

A third example is that one may suppose that many of the people who participated in the ancient Israelite temple drama could not fathom the depth of the significance of the events in which they had just participated.

Similarly, Peter’s culture had not prepared him to understand what Jesus was doing. In his world, when a visitor came to one’s home, it was a sign of respect that a servant would wash the guest’s feet. Peter thought of himself as Jesus’s servant, not the other way around

This is the story as John the Beloved tells it.

4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

JST john 13:8 Peter saith unto him, Thou needest not to wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

JST john 13:10 Jesus saith to him, He that has washed his hands and his head, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. Now this was the custom of the Jews under their law; wherefore, Jesus did this that the law might be fulfilled.

11 For he knew who should betray him; therefore said he, Ye are not all clean.
12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
13 Ye call me Master and Lord: and ye say well; for so I am.
14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
15 For I have given you an example, that ye should do as I have done to you.
16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
17 If ye know these things, happy are ye if ye do them.

Elder James E. Talmage described this event as “an ordinance pertaining to the Holy Priesthood.” He wrote,

Jesus said to him: “He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” Each of them had been immersed at baptism; the washing of feet was an ordinance pertaining to the Holy Priesthood, the full import of which they had yet to learn. {1}

In an explanatory note, Elder Talmage added the following:

Washing of Feet. – The ordinance of the washing of feet was re-established through revelation December 27, 1832. It was made a feature of admission to the school of the prophets, and detailed instructions relating to its administration were given (see Doc. and Cov. 88 :140, 141). Further direction as to the ordinances involving washing were revealed January 19, 1841 (see Doc. and Cov. 124:37-39). {2}

The scriptures Elder Talmage references are these:

132 And when any shall come in [“into the house of God” v. 130] after him, let the teacher arise, and, with uplifted hands to heaven, yea, even directly, salute his brother or brethren with these words:
133 Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen.
…………….
138 And ye shall not receive any among you into this school save he is clean from the blood of this generation;
139 And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.
140 And again, the ordinance of washing feet is to be administered by the president, or presiding elder of the church.
141 It is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of John’s testimony concerning me. Amen (D&C 88:132-141).

The other scripture is about the need to build the Nauvoo Temple in which to perform baptisms for the dead.

36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.
37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?
38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.
39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name (D&C 124:36-39).

Elder Talmage’s full discussion of Jesus’s washing the apostles feed is very insightful. He wrote:

Leaving the table, the Lord laid aside His outer garments and girded Himself with a towel as an apron; then having provided Himself with a basin and a supply of water, He knelt before each of the Twelve in turn, washed his feet, and wiped them with the towel. When He reached Peter, that impulsive apostle protested, saying: “Lord, dost thou wash my feet?” That the proceeding was something more than mere service for personal comfort, and more than an object- lesson of humility, appears in the Lord’s words to Peter– “What I do thou knowest not now; but thou shalt know hereafter.” Peter, failing to understand, objected yet more vehemently; “Thou shalt never wash my feet,” he ex-claimed. Jesus answered: “If I wash thee not, thou hast no part with me.” Then, with even greater impetuosity than before, Peter implored as he stretched forth both feet and hands, “Lord, not my feet only, but also my hands and my head.” He had gone to the other extreme, insisting, though ignorantly and unthinkingly, that things be done his way, and failing yet to see that the ordinance had to be administered as the Lord willed. Again correcting His well-intending though presumptuous servant, Jesus said to him: “He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” Each of them had been immersed at baptism; the washing of feet was an ordinance pertaining to the Holy Priesthood, the full import of which they had yet to learn. {3}

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FOOTNOTES

{1} James E. Talmage, Jesus the Christ (Salt Lake City, Deseret Book, 1962), 596.

{2} Ibid., 619, Note 3.

{3} Ibid., 595-96.

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“Who shall be our judge?” is only the beginning of the question. The other parts of the question are: when? by which of our works? and upon what criteria? The answer to these last questions determine the answer to the first. The Savior declared,

46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.
47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day (John 12:46-48).

In the course of our past, present, and future history there have been and will be many judgments. The two most important premortal ones happened when we were born as spirits and when we left the spirit world to come here as innocent babies. The Lord explained that very succinctly.

38 Every spirit of man was innocent in the beginning [when we were born as spirits]; and God having redeemed man from the fall, men became again, in their infant state [as babies], innocent before God (D&C 93:38).

Those two judgments made us innocent but they did not take away our personalities. We come into this world with three things: our agency, our personality, and our integrity. It is our integrity that is tested here.

When we die and go into the spirit world, someone will have to decide whether our destination is spirit prison or paradise. My understanding is that we will make that decision by simply joining the people with whom are we are most comfortable, wherever they may be. In the spirit world we will still be the same person who left our body and will still have the same family and friends, and will still have to confront the same questions, if we did not answer them while we were here: Are you kind? Do you accept the covenants and ordinances of the gospel? Do you love the Lord and his children? Those questions all have to be answered between our mortal birth and our physical resurrection. Just as in mortality, in the spirit world there will be a continuum, some formal, some not, of judgments as each question is answered in part or in full and as we move on to higher ones until we are ready for our own resurrection.

The first resurrection began with the Savior and at about the same time when multitudes of the righteous on both continents were also resurrected. As I understand it, the first resurrection will continue until all persons qualified to receive a celestial body have completed their postmortal assignments.

Then there will be a second and different resurrection when all other persons will receive an eternal body that will be perfectly compatible with whatever quality of truth/light/love they have defined themselves.

When the scriptures say we will be judged by our “works” the word “works” seems to have two different meanings (or at least two different connotations) depending on whether the scripture is talking about the judgment that precedes our resurrection or the final judgment that follows it. For example, when Alma was talking with his son Corianton, he was talking about the judgment that preceded the resurrection. The “good works” he described are the ones that determine which resurrection we merit. Then, it will not be the Savior, but ourselves who will be our judge, as he said, “for behold, they are their own judges, whether to do good or do evil.”

2 I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself.
3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.
4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—
5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.
6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.
7 These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil.
8 Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved (Alma 41:1-15).

At the time we are resurrected it will be us, ourselves who will decide whether we get a celestial, terrestrial, or telestial body. If we are our own judges, we may try to excuse or justify ourselves, but we can no more deny who and what we are than we can deny that it is ourselves we see when we look into a mirror. The Lord explained,

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.
……………..
29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.
30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.
31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness. (D&C 132:21-24, 29-31).

After we are resurrected, we will stand before the Savior to be judged “according to our works.” These works seem not to be the good or bad deeds we had done before our resurrection, because those works had already determined which glory we inherited when we were resurrected. The works by which we will finally be judged by the Savior will be what Alma calls our “holy works,” that is, by the ordinances that were necessary to confirm and validate the covenants we made (Alma 12:30).

Nephi described this judgment as “pertaining to righteousness [zedek – absolute correctness in priesthood and temple things].”

32 And it came to pass that I said unto them that it was a representation of things both temporal and spiritual; for the day should come that they must be judged of their works, yea, even the works which were done by the temporal body in their days of probation.
33 Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also.
34 But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy (1 Nephi 15:32-34).

The filthy works seem to be the same counterfeit ordinances about which Moroni warmed us in his last review of the Nephite temple drama as he closed the Book of Mormon.

30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing (Moroni 10:30).

The secret combinations with their dark works and signs were the downfall of the Nephite civilization. Moroni is contrasting those with the truly holy works, and warning us to stay away from the counterfeits.

Nephi turned that plea into an even more severe warning.

21 And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.
22 And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whispereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance.
23 Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment (2 Nephi 28:23).

Mormon describes the final judgment when we all will be redeemed and brought before the Savior to determine whether we have accepted and honored those covenants and ordinances that validate the righteous. This redemption will not only bring the righteous into the Savior’s presence, but its judgment will also enable them to remain forever where he is.

13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death.
14 And then cometh the judgment of the Holy One upon them; and then cometh the time that he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still (Mormon 9:13-14).

Everything must be done in zedek – righteousness – in perfect order just as the Lord explains. At the final judgment when we stand before the Savior, there will be no question about who or what we are, or by what criteria we have previously been judged. We will already be resurrected so we will have nothing to hide. My understanding is that the final judgement for the righteous will be more like an affirmation and validation ceremony than an actual judgment.

However, for the unrighteous, it will probably be quite different from that.

The scripture with which we conclude this discussion is in the Doctrine and Covenants 132. It states that all things must be done in perfect order and according to eternal law. Verse 7 is a bit long, so to make it easier to follow I will skip over the part in parenthesis that affirms that only the living prophet holds all the priesthood keys.

7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power…. are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.
8 Behold, mine house is a house of order, saith the Lord God, and not a house of confusion.
9 Will I accept of an offering, saith the Lord, that is not made in my name?
10 Or will I receive at your hands that which I have not appointed?
11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was?
12 I am the Lord thy God; and I give unto you this commandment—that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord.
13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.
14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed (D&C 132:7-14).

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One can read walking in the light of Christ as a beautiful metaphor or as the encoded definition of a unique reality.

35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them (John 12:35-36).

The children’s hymn catches the beauty of the Savior’s teachings:

Teach me to walk in the light of his love; Teach me to pray to the Father above.
Teach me to know all the things that are right; Teach me, teach me, to walk in the light.

When I began my discussion of John, I observed, that in its first verses the “light of Christ” is the shechinah, that light which fills the immensity of space and is the source of our physical life. Of himself the Savior said,

2 And that I am the true light that lighteth every man that cometh into the world.
………………
9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.(D&C 93:2, 9).

The light defines his person: he is “light and truth,” as he said,

36 The glory of God is intelligence, or, in other words, light and truth.(D&C 93:36).

Similarly, but in contrast, the “light of truth” defines each of us as intelligent entities who assimilate truth and exude our own light. Again, the Savior explained,

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.(D&C 93:29).

The quality of the light with which we shine still defines who and what we are. Just as President David O. McKay wrote,

Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. {1}

As we have matured throughout our existence (premortal and now mortal lives), the light within us has grown. The promise made by the Savior is virtually self-fulfilling:

28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:28).

We are not only the product of our own experiences, but we also absorb and reflect the light of the people we love and with whom we associate. But most of all we also absorb and exude the light of Christ. As we assimilate and radiate his light, we mutually seal to ourselves other persons who are like ourselves and like God. As I observed elsewhere, truth/light/love are equivalents. It is that power we radiate. It is “charity” that is the sealing power that binds us to each other and to God. In his beautiful testimony of the Savior, John the Beloved called that sealing power “fellowship.”

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:1-7).

Unfortunately, as John cautioned, one can also “walk in darkness.” Some people exude darkness rather than light. In our physical world we define darkness as the absence of light, that definition seems to make darkness a nothing. However, that definition does not hold for the darkness radiated from some individuals. That darkness is real and opposite to light which is also real. That darkness is not a nothing but a force of evil that ranges in its intensity from anger to hatred; from the desire to hurt to the desire to destroy. That darkness can also grow, but as a degeneration until “there is no light in them (2 Nephi 18:20).” Paul warned the Saints of his day to beware of being ensnared by such darkness.

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)
10 Proving what is acceptable unto the Lord.
11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.
12 For it is a shame even to speak of those things which are done of them in secret.
13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:5-14).

The admonition to walk in the Savior’s light means to be surrounded, inundated by the pure light that radiates from him; that fills and sanctifies our souls. Being “baptized by fire and the Holy Ghost” suggests that same meaning.

“Walk” is a scriptural code word that connotes making and keeping covenants. In the ancient scriptures it was often a references to the covenants and ordinances made during the presentation of the Israelite temple drama. There are several code words that invite the initiated reader to participate in that ancient drama. This is one example:

2 And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isaiah 2:1-3).

“Mountain,” Hugh Nibley taught us, was code for temple. The object of the ancient worshiper was to symbolically reach the top of the mountain by passing a series of stations that were represented by code words. Walk, run, on the path or way are code words that describe one’s ascent to the summit of the holy mountain. When we “walk in the ways of the Lord,” we are ascending the holy mountain. When we come out of the mountain, to “walk in the ways of the Lord” means we are keeping the covenants we made there. A modern example of that code is the last three verses of Doctrine and Covenants 89. It is interesting that this revelation was given several years before temple rites were introduced to the Saints in Nauvoo. The following verses can correctly be read as a promise to young LDS athletes who keep the word of wisdom that they will be healthy and strong. However, the verses can also be read differently from that.

18 And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones; {2}
19 And shall find wisdom and great treasures of knowledge, even hidden treasures;
20 And shall run and not be weary, and shall walk and not faint.
21 And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen (Do&C 89:18-21).

We each made some serious covenants in the councils before we came to this world. Now we must keep those covenants even though we do not remember what they were. A primary function of the Holy Ghost is to teach us when and how to fulfill those covenants. We do not walk alone, as is promised in my favorite psalm.

1 Unto thee, O Lord, do I lift up my soul.
2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause
4 Shew me thy ways, O Lord; teach me thy paths.
5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.
6 Remember, O Lord, thy tender mercies and thy lovingkindnesses [hesed]; for they have been ever of old.
7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O Lord.
8 Good and upright is the Lord: therefore will he teach sinners in the way.
9 The meek will he guide in judgment: and the meek will he teach his way.
10 All the paths of the Lord are mercy [hesed] and truth unto such as keep his covenant and his testimonies.
11 For thy name’s sake, O Lord, pardon mine iniquity; for it is great.
12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.
13 His soul shall dwell at ease; and his seed shall inherit the earth.
14 The secret [sode] of the Lord is with them that fear him; and he will shew them his covenant (Psalms 25:1-14). {3}

The journey we experience as we walk in the light toward an even greater light is symbolized by the way Moses ascended to the heights of Mt. Sinai, and for the ancients, was symbolically the same as walking through Solomon’s Temple until one reached the Holy of Holies. Moses patterned his Tabernacle to represent the Holy Mountain. In Who Shall Ascend into the Hill of the Lord, there is a diagram showing Mt. Sinai as a temple and how Moses’s Tabernacle was patterned after that mountain. {4}

1. The diagrams shows that the camp of Israel was at the foot of the mountain. There was a wall built that separated profane space from the sacred space of the mountain’s heights.

1. This mapped to the vestibule just inside in the temple entrance that separate the profane world from the temple interior.

2. Midway up the mountain Moses and the Seventy met God. There Moses was crowned by God in the presence of those witnesses. After the coronation they shared the same temple feast as we find in 3 Nephi when the Savior also taught about prayer. (Exodus 24:9-11, 3 Nephi 18:1-25).

2. The Holy Place in the Tabernacle and Temple. The central room of the Temple was where the king was anointed. The room contained the Shewbread Table (an invitation to share a meal with God), the Menorah (the candlestick representing the tree of Life and a prayer to enter God’s presence), and a incense altar.

3. Moses was overshadowed by a cloud (the shechinah, veil of light). Another example is when the brother of Jared went to the top of a mountain three times to talk to the Lord through a cloud, then, the forth time, the Lord put his finger through the cloud. (Deuteronomy 9:10; Exodus 24:12-17; Ether 3:4-14, 12:21; Mark 9:7).

3. Veil of Solomon’s Temple through which the king entered after his coronation ceremony in the Holy Place (See Hebrews 6:13-20, 3 Nephi 12:3, Moroni7:19-21, Moroni 10:30.).

4. Top of the Mountain where one saw God (Exodus 24:17, Moses 1:1-2, Matthew 4:8, Mark 9:2, Revelation 21:10, 1 Nephi 11:1, Moses 1:1-2).

4. Holy of Holies where God’s throne sits beneath the wings of the cherubim.

Psalm 89 celebrates that experience.

13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand.
14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
15 Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance.
16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted (Psalms 89:13-16).

For John the Beloved, that experience was epitomized by his description of the celestial city.

10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
……………….
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
25 And the gates of it shall not be shut at all by day: for there shall be no night there.
26 And they shall bring the glory and honour of the nations into it.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life (Revelation 21:10-27).

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FOOTNOTES

{1} David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, p. 373-374.

{2} this phrase, along with several other code words, is also used in Proverbs.

5 Trust in the Lord with all thine heart; and lean not unto thine own understanding.
6 In all thy ways acknowledge him, and he shall direct thy paths.
7 Be not wise in thine own eyes: fear the Lord, and depart from evil.
8 It shall be health to thy navel, and marrow to thy bones.
9 Honour the Lord with thy substance, and with the firstfruits of all thine increase:
10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine (Proverbs 3:5-10).

{3} For a discussion of the entire psalm see Who Shall Ascend into the Hill of the Lord, first edition, 525-43; second (paperback) edition 378-97.

{4} For the diagram see Who Shall Ascend into the Hill of the Lord, first edition, 365; second (paperback) edition 263.

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