Psalm 23 — LeGrand Baker — A Temple Text

Posted on September 17, 2012 by LeGrand Baker

Psalm 23 — LeGrand Baker — A Temple Text

Twenty-Third Psalm

The 23rd Psalm is very short, but remarkably complete:

The Lord is my shepherd;

I shall not want.

He maketh me to lie down in green pastures:

he leadeth me beside the still waters.

He restoreth my soul:

he leadeth me in the paths of righteousness for his name’s sake.

Yea, though I walk through the valley of the shadow of death,

I will fear no evil: for thou art with me;

thy rod and thy staff they comfort me.

Thou preparest a table before me in the presence of mine enemies:

thou anointest my head with oil;

my cup runneth over.

Surely goodness and mercy shall follow me all the days of my life:

and I will dwell in the house of the Lord for ever.

Its surface text is almost universally acknowledged to be one of the most beautiful poems ever written. Its sub-text is awesome. The sub-text is not hidden, it is only not apparent to those who do not know the language. It is a short play, divided into three acts: 1) the pre-mortal existence; 2) “the valley of the shadow of death;” and 3) “I shall dwell in the house of the Lord forever.”

Act One

The Lord is my shepherd; I shall not want.

Almost all of the accounts we have of fore-ordinations contain the principles and promises expressed in these words. The Lord is in charge. It is he who gives instructions and foreordains one to a specific task; he and his Father make enabling covenants regarding the fulfillment of those tasks; and it is by his sustaining power that one is enabled to perform one’s task and keep one’s covenants – “The Lord is my shepherd” – the one whom I shall follow.

The second part, “I shall not want,” is the same assurance as Paul’s, which was also set in the context of the covenants of the pre-mortal world: “ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession.” (Ephesians 1)

Jeremiah is a good example.

Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth. See, I have this day set thee over the nations. (Jeremiah 1:9-10)

Not everyone is set over the nations, but everyone is given an equivalent guarantee of success – and perhaps an equivalent guarantee of “easy” success. King Zedekiah didn’t like Jeremiah and caused him to be lowered into a pit of mire up to his neck. He was left to stand there until he was exhausted, when it was expected he would simply sink into the morass and drown in the mud. (Jeremiah ch. 38:5-6) Someone pulled him out and he didn’t die then, but it is reported he was later taken to Egypt and murdered there. The point is, he wasn’t drowned in the mud, but lived to fulfill his mission. The Lord hadn’t promised his assignment would be a piece of cake, only that he could not be prevented from doing it.

2 He maketh me to lie down in green pastures

There are two likely meanings here which easily merge into one. The first meaning is explained by Nephi as a declaration of the Saviour’s ultimate kingship.

v. 25 And he gathereth his children from the four quarters of the earth; and he numbereth his sheep, and they know him; and there shall be one fold and one shepherd; and he shall feed his sheep, and in him they shall find pasture.

v. 26 And because of the righteousness of his people, Satan has no power; wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the people, for they dwell in righteousness, and the Holy One of Israel reigneth. (1 Ne. 22:21-31)

The second probable meaning is deduced from what follows:

he leadeth me beside the still waters.

The waters of life are moving, living, tranquil waters.1 They give life as rain, rivulets, and great rivers, but they are never stagnant and never salty. Nephi wrote that the waters of life and the fruit of the tree of life represent the love of God. If that was so in Nephi’s day, it would have been so in Adam and David’s as well. The symbolism of the tree and waters of life are fundamental to the Feast of Tabernacles drama. In the 23rd Psalm we do not have a tree that sustains life because the symbolism is of sheep, rather than of people. So in conjunction with the waters of life we have “green pastures” instead.2

He restoreth my soul.

In section 88 of the Doctrine and Covenants, when the Lord was explaining resurrection and exaltation, he used the word “soul,” and in that context defined it as the body and spirit of man. (D&C 88:15) But elsewhere – almost everywhere else – in the scriptures the “soul” is the spirit which animates one’s physical body and gives it life.3 It seems that both ideas are the same, and that a “soul” is an intelligence clothed with a body. Whether that body is a spirit, or both spirit and physical, the definition still holds.

The “soul” in the 23rd Psalm is “restored.” But this happens before it falls from the world of light into the world of darkness in the valley of the shadow of death. So this “He restoreth my soul” happened in the pre-mortal spirit world. In that life we could sin, as is evinced by the seriousness with which a third of the hosts of heaven sinned. Then as now, the consequence of sin was uncleanliness, and no unclean thing can be in the presence of God.

Our options before we were born into this world seem to have been about as complex as our options are now. The eternal importance of free agency and of the value of experience suggests that if one had the option of choosing some wrong thing at every point along the way, as one has in this life – Well, I, for one, probably made some really stupid choices there, just as I have here. But notwithstanding whatever I did wrong back then, I was born into this mortal world as an innocent baby, pure and clean. I brought no baggage and no sin from my pre-mortal life. I was an innocent baby because the atonement made me innocent. In the Doctrine and Covenants the Lord explains how that was done.

Every spirit of man was innocent in the beginning; and God having redeemed man from the fall, man became again, in their infant state, innocent before God. (D&C 93: 38)

So we were “innocent in the beginning” – that would be when we were born to our heavenly parents as spirits. And we become innocent again, a second time when we are born to our earthly parents. In order for us to become innocent again, something had to happen to make us un-innocent after “the beginning.” It’s easy to know what. Free agency is meaningless unless there are real choices. Experience in knowing the difference between correct and incorrect choices is necessary for growth, even though making wrong choices subjects one to the laws of justice. That is what repentance is for, and notwithstanding the wrong choices we made in the pre-mortal spirit world, the atonement made it possible for us to be born into this world as innocent little babies. I don’t know if that was what King David had in mind when he wrote, “He restoreth my soul,” but that’s what I think when I read it.

he leadeth me in the paths of righteousness for his name’s sake.

“Paths of righteousness” are the “way,” the system of steps, ordinances and covenants, through which one must pass in order to return to God. As mentioned above, the word “righteousness” (zedek) identifies the path as the ancient priesthood and temple ordinances and covenants. We have already discussed that, but may I quickly review.

“Righteousness” is a key word which has popped up again and again in our discussion. In English, its root means to be “right,” to be at “right angle” to something, to be square with, plumb with, literally to bring something to the square. The Hebrew word which is translated “righteousness” means the same thing, being altogether just, justified, true, square, but it also has singular and very important priesthood and temple connotations. It is the same word as the name Zadok, the High Priest in the days of David and Solomon. Throughout the history of Solomon’s temple, tradition says, only Zadok and his descendants could hold the office of High Priest, enter the Holy of Holies and officiate in the sacred temple ordinances. So as an adjective, zedek has to do with that kind of priesthood propriety. So “righteousness” does not mean just doing nice things, it means doing appropriate temple things with legitimate priesthood authority, which is the authority of Zadok, Melchizedek, and other High Priests. As one examines the use of the word “righteousness,” in the Doctrine and Covenants, it is apparent that the Lord used the word there the same way it is used in the other scriptures, with strong connotations of priesthood propriety. For example the phrase, “robes of righteousness” has a specific and consistent meaning throughout the scriptures. In the phrase “works of righteousness” are the quintessence of obedience. Such works were obedience to correct laws, principles, covenants, ordinances, and rules of clothing. For one to do “works of righteousness,” he must do precisely the right thing, in precisely the right way, for precisely the right reason, dressed in precisely the right clothing, in the temple and with precisely the right priesthood authority. Its meaning is fully brought into play in the Beatitudes in the phrase, “Blessed are all they who do hunger and thirst after righteousness….” Alma explains this principle, not only in terms of being unclean, but also in terms of eating the wrong food and drinking the wrong water, in contrast to his frequent mention of the fruit of the tree of life and the waters of life.

But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness [Note: Alma does not say, “die as to righteousness,” he says, “die as to things pertaining to things of righteousness.”]; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup (Alma 40:26).

The “paths of righteousness” in the 23rd Psalm are the way by which one may come unto Christ, but the context is still in act one, which is the pre-mortal existence. Speaking of that, President Joseph Fielding Smith wrote that there were “ordinances” in our pre-mortal life.

During the ages in which we dwelt in the pre-mortal state we not only developed our various characteristics and showed our worthiness and ability, or the lack of it, but we were also where such progress could be observed. It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required, and the love of God prevailed.4

In support of the idea that there was a church organization with enabling ordinances in the pre-mortal spirit world, President Smith quoted Ephesians 1:3-4.5 He might also have used I Nephi 20, Isaiah 61:1, D&C 93:21-23, Alma 12-13, Isaiah 6, and lots of others. So there was, in the pleasantness of the world of “green pastures” and “still waters,” a clearly defined “way” which King David calls “the paths of righteousness.”

for his name’s sake.

As mentioned above, “name” is another key word. New covenants are almost always associated with new names. Abram received the “Abrahamic covenant” and his name was changed to Abraham. Jacob made a covenant and the Lord changed his name to Israel. In First Nephi 20, when the people who were called Jacob made a covenant with the Lord, their name was also changed to Israel. In many instances in the scriptures the word “name” can be replaced by “covenant” without changing the meaning of the statement.

The paalm’s “he leadeth me in the paths of righteousness for his name’s sake,” is about as straightforward as it can be. “Paths” equal ordinances, “righteousness” is zedek, and name is “covenant.” “He leadeth me in the paths of righteousness for his name’s sake” might read, “He leads me through the ordinances of the priesthood for the sake of the covenants we have made together.”

Act 2

4 Yea, though I walk through the valley of the shadow of death,

I will fear no evil: for thou art with me;

There is not a voice change here, but there is a change in the way the king speaks about God. Throughout act one the king is rehearsing the story of his own past, and God is spoken of as “He.” But when one enters the world of “the valley of the shadow of death,” the psalm becomes a prayer, and God is addressed as “thou.” That prayer is an expression of hope and confidence that God will fulfill his part of the covenant so the king may fulfill his: One’s assignment may be difficult, but in the fulfillment of that assignment, one is never alone.

thy rod and thy staff they comfort me.

As observed above, a rod is a symbol of kingship.6 It is the same as the royal scepter which is the branch of the Tree of Life. An ancient tradition says that the rod of Moses was a branch of the tree of life – an interesting idea, since he received its power at the time he saw the burning bush.

Aaron’s staff was a symbol of priesthood authority. When Aaron’s authority was challenged, he put his staff in the ground and the next morning it had blossomed. Thereafter that staff was kept in the Ark of the Covenant in the Holy of Holies.

“Comfort” is the same word used in Isaiah 61:1-3 to introduce the coronation sequence: to wash, anoint, clothe, crown, and give a new name. That coronation may be a this-world re-play of the earlier “he leadeth me in the paths of righteousness for his name’s sake. “

So what this verse apparently says is, “Even though I am in the darkness of this world, I have no reason to fear, for I am enthroned by the symbols of kingship (rod) and of priesthood (staff).”

Thou preparest a table before me.

The table prepared is the temple feast. Its symbolism is much older than the Law of Moses, and it represents something far more important than a temporal meal. A possible example is when Melchizedek met Abraham returning from rescuing Lot. He received tithes from Abraham and brought bread and wine to serve to him. Melchizedek was High Priest of Salem. Not only did he build a temple there, but he also gave the city a new name, Jerusalem, city of peace.7

Perhaps the most remarkable example of this feast was with Moses on Mt. Sinai.

Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink (Exodus 24:1-18).

The meal in the 23rd Psalm might also refer to the meat that was taken from the seething pot at the temple in Jerusalem. There the people who offered the sacrifice sat with the priests and ate the meat of the sacrifice. If these are the meals David refers to by the words, “Thou preparest a table before me,” then he is probably talking about symbolically eating in the presence of the Lord – a royal banquet, where Jehovah confirms the rule of the king.8

In Third Nephi, after the Saviour came to the temple and gave the lecture (Beatitudes and Sermon on the Mount), the people brought bread and wine and it was multiplied so that it filled all those present (3 Nephi 18:1-12). Then on the following day, Christ himself provided the bread and wine that satisfied an even greater multitude. (3 Nephi 20:5-9) That is the same sequence as the 21st and 22nd days of the New Year festival, and probably the same ceremonial feasts.

Thou anointest my head with oil.

That is a clear reference to the kingship coronation rites.

My cup runneth over.

To have one’s cup run over is to have so many blessings that there is not room enough to receive them. That blessing is a logical – even necessary – conclusion to the anointing and the sacred meal.

Surely goodness and mercy shall follow me all the days of my life

These are the words which constitute the conclusion of Act 2. In English, goodness has to do with how one acts, and mercy has to do with how one judges. Dan Belnap tells me, that the word for mercy in Hebrew is hesed, but its meaning is debated. He said that some scholars believe it is the Hebrew equivalent for the New Testament concept of charity – “Eternal lovingkindness.” In his video, Faith of an Observer, Hugh Nibley says the law of the gospel is to repent and to forgive9 – it’s that idea.

Barre and Kselman translate the line as: “Henceforth may only (your) covenant blessings pursue me all the days of my life.”10 However, Freedman believed that “goodness and mercy” were proper actually name-titles, and probably represented guardian angels who were members of the Council and who had covenanted to come to the earth to assist the king during his lifetime. The quote reads:

The association of the divine virtues…here is distinctive and exceptional. . . . In the background is the mythological picture of the principal deity accompanied by lesser divine beings who . . . will leave their posts in the heavenly court, and accompany the Psalmist throughout his life (1980: 297-98). 11

all the days of my life

If “goodness and mercy” are the blessing the king receives, then the words “all the days of my life” are a promise that God will bless one that he may have sufficient opportunity and resources to fulfill the covenants he made at the Council. If “goodness and mercy” are the characteristics of the king, that he may bless others, then the promise is essentially the same. But there is also another connotation which cannot be ignored: “all the days of my life” sounds very much like “endure to the end”– and that also fits, no matter which way one interprets “goodness and mercy.”

Act 3

and I will dwell in the house of the Lord for ever.

As is frequently the case in the scriptures, act three and the end of act two are represented by the same words. “I shall dwell in the house of the Lord for ever” is the perfect ending for act two. But “forever” lasts longer than this earth life, so that same sentence also stands for all we need wonder about act three.
—————————–

FOOTNOTES

1 James Strong’s Exhaustive Concordance of the Bible. #4496: peaceful, quiet, rest.

2 Please note my earlier comment that in Israelite tradition the most frequent symbol of the tree of life is the Olive tree. However grape vines, palm trees, and an ear of wheat were also used as symbols of the tree of life. One finds this in: Ad de Vries in Dictionary of Symbols and Imagery (London, North-Holland, 1974), 474.

3 For examples see: Alma 29:16, 36:15, 40:11, 41:2; Matthew 10:28; 2 Nephi 1:22; D&C 59:19).

4 Joseph Fielding Smith, The Way to Perfection (Genealogical Society of Utah,1949), p.50-1.

5 Joseph Fielding Smith, The Way to Perfection (Genealogical Society of Utah,1949), p.50-1; and also his Doctrines of Salvation, Salt Lake City, 1954, Vol. 1, p. 66

6 James Strong’s Exhaustive Concordance of the Bible. #7626: “a stick (for punishing, writing, fighting, ruling, walking, etc.) or (fig) a clan: – correction, dart, rod, sceptre, staff, tribe.”

7 Josephus, the Essential Writings, translated by Paul L. Maier, Grand Rapids, Michigan, 1988, p. 367.

8 In an extended discussion of the question, Barre and Keslman write that “… the banquet scene is properly a royal banquet, where the (divine) overLord reconfirms the rule of his vassal-king….” Michael L. Barre & John S. Kselman, “New exodus covenant in Psalm 23,” in Carol L. Meyers and M. O’Connor, ed., The Word of the Lord Shall Go Forth, Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday (Published for the American Schools of Oriental Research by Eisenbrauns, Winona Lake, Indiana 1983) , p. 104-106.

9 Nibley doesn’t say where he came up with that idea, but it seems to say it in the first few verses of the Sermon on the Mount. See 3 Nephi 12:21-24. The rest of the sermon goes through the remainder of the sequence, so it is reasonable to suppose that is correct.

10 Michael L. Barre & John S. Kselman, “New exodus covenant in Psalm 23,” in Carol L. Meyers and M. O’Connor, ed., The Word of the Lord Shall Go Forth, Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday (Published for the American Schools of Oriental Research by Eisenbrauns, Winona Lake, Indiana 1983) , p. 89-100.

11 Michael L. Barre & John S. Kselman, “New exodus covenant in Psalm 23,” in Carol L. Meyers and M. O’Connor, ed., The Word of the Lord Shall Go Forth, Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday (Published for the American Schools of Oriental Research by Eisenbrauns, Winona Lake, Indiana 1983) , p. 102. (The parts left out of the quote are explanations of Hebrew words.)

They give as their source: David N. Freedman, “The Twenty-Third Psalm.” Pp. 275-302 in Pottery, Poetry, and Prophecy.’ Studies in Early Hebrew Poetry. 1980 [Originally, 1976, pp.139-66 in Michigan Oriental Studies in Honor of George Cameron. ed. L. L. Orlin et al. Ann Arbor, MI: Department of Near Eastern Studies, University of Michigan.), p. 297-98.

They also include a footnote (# 18, on p. 117) about guardian angels. It reads: “So also J. H. Eaton, Kingshzp and the Psalms. Studies in Biblical Theology 2/32. London: SCM, 1976: 153: “A tendency to personify the covenant-graces appears fairly clearly in a number of passages; they take the form of angelic beings commissioned by God to accompany and guard his king.” In addition to Ps 23: 6, Eaton cites Pss 21: 4; 40: 12; 42: 9; 43: 3; 54: 7; 59: 11; 61: 8; 91: 4. On Pss 40: 12 and 61: 8, see below.”

The full quote from David Noel Freedman, “Twenty – Third Psalm,” in Pottery, Poetry, and Prophecy, Studies in Early Hebrew Poetry (Winona Lake, Indiana, Eisenbrauns, 1980), p. 275 – 302, reads as follows:

In Ps. 23, the situation is reversed: the Psalmist will be accompanied by divine goodness and mercy. We may compare this passage with Ps. 43:3, where the divine attributes, “your light and your truth” will guide the poet. In the background is the mythological picture of the principal deity accompanied by lesser divine beings who serve him as retinue and bodyguard. The pre Israelite tradition has been preserved almost intact in Hab. 3:5 where Pestilence (deber) and Plague (res>p) are described as marching before and behind the Deity. Elsewhere the accompanying figures have been demythologized in the form of divine attributes, as e.g., in Ps. 96:6

Honor and majesty are before him

Strength and beauty are in his sanctuary.

In Ps. 23, there is a further adaptation. The divine virtues will leave their posts in the heavenly court, and accompany the Psalmist throughout his life. There is a hint that something approaching divine honors is being accorded to the Psalmist. Perhaps we have here an early form of the later doctrine of guardian angels.

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Isaiah 40:3-5 — LeGrand Baker — John the Baptist

Posted on September 17, 2012 by LeGrand Baker

Isaiah 40:3-5 — LeGrand Baker — John the Baptist

Isaiah 40:3-5
3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

1 Nephi 10:8
8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.

In addition to 1 Nephi, this reference to Isaiah 40 is found in all four of the New Testament Gospels. It is important for four reasons: 1) It identifies John as the fulfillment of Isaiah’s prophecy. 2) It bears double testimony the Savior–John’s testimony, and Isaiah’s testimony of the eternal validity of John’s testimony. 3) It is evidence of John’s foreordination. 4) It is a key to understanding the second half of Isaiah.

Of those four, the first three are self explanatory, so let me talk about the fourth.

Isaiah is divided into two large sections. Much of the first is quoted in Second Nephi. The second is a review of the cosmic myth or the plan of salvation. The two parts are separated, connected probably, by the account of King Hezekiah’s being healed and then seeing the Saviour.

Because the second large section begins with the prophecy of John the Baptist, it would be appropriate to look at the context in which that prophecy appears. So here is a quick review of at Isaiah 40:

v. 1 Comfort ye, comfort ye my people, saith your God.

In ancient Palestine, after one had expressed his sorrow or his repentance by putting ashes on his head and dressing in sackcloth, he would express his being comforted by washing off the ashes, anointing himself with oil, and dressing in clean garments.

In Isaiah 61, the Lord speaks of comforting the dead who were in the spirit prison ( see D&C: 138:42) by using that same sequence:

…to comfort all that mourn;

To appoint unto them that mourn in Zion [make the dead a part of Zion],

to give unto them beauty for ashes [“beauty” has reference to a shining headdress or crown. Before they can be so crowned, the ashes must be washed off],

the oil of joy for mourning,

the garment of praise for the spirit of heaviness;

that they might be called trees of righteousness [Same concept as Alma 32: trees make fruit, fruit makes seeds, seeds make trees, and on and on and on: thus the concept of eternal increase.], the planting of the LORD, that he might be glorified.

Isaiah 61:1-3)

v. 2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned:

[Notice that what follows is given as evidence that she is pardoned: note the word “for.”]

for she hath received of the LORD’s hand double for all her sins.

[As in Isaiah 61, “double” is a reference to the fact that the birthright son received a double portion of the inheritance, which included all of the blessings of Abraham. These birthright blessings are received “of the LORD’s hand.]

v. 3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

[“Highway” = WAY is usually a reference to obedience to ordinances and covenants, but since this is written within the context of the preexistence, I would guess that here it has a specific reference to the Covenant of the Father, as in Moroni 10 and Ephesians 1.]

v. 4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:

[Low places will become as temples and temples [mountains] will be low, as in available to everyone. There will be no counterfeits of the WAY.

v. 5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

[The glory of the LORD can be revealed in only sacred place, often the Holy of Holies, i.e. the throne room.]

v. 6-7 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

[…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….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. (D&C 132:7)]

v. 9 O Zion, that bringest good tidings, get thee up into the high mountain;

[temple]

O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up,

[As in prayer. When the ancient Jews and Christians prayed, they lifted their hands toward heaven.]

be not afraid; say unto the cities of Judah, Behold your God!

[If one is to see God, it must be in the temple or some other sacred space.]

v. 10 Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold,

[Scholars say that this is one of those typical statements about the strength and power of the sometimes vengeful God of the Old Testament. However, it seems to me that in this context it is clearly about something else.]

his reward is with him, and his work before him.

[For behold, this is my work and my glory–to bring to pass the immortality and eternal life of man. (Moses 1:39)]

v. 11 He shall feed his flock like a shepherd:

[Fruit of the tree of life]

he shall gather the lambs with his arm, and carry them in his bosom,

[embrace]

and shall gently lead those that are with young.

v. 12 Who hath measured the waters in the hollow of his hand, and meted out heaven with the span….

v. 21 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?

v. 22 It is he that sitteth upon the circle of the earth….

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

Posted on September 17, 2012 by LeGrand Baker

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

and having on the breastplate of righteousness;

 

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

 

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

 

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

 

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

 

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

 

17 And take the helmet of salvation,

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Posted on September 17, 2012 by LeGrand Baker

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then the Lord explains why that is so.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Posted on September 17, 2012 by LeGrand Baker

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

Resurrection and judgement

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

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

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

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

After Abinadi, Alma taught the same thing.

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

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

If so, wo shall come upon you;

BUT if not so, then cast about your eyes and

BEGIN TO BELIEVE in the Son of God, and

THAT he will come to redeem his people, and

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

THAT he shall rise again from the dead,

WHICH SHALL BRING to pass the resurrection,

THAT all men shall stand before him,

TO BE JUDGED at the last and judgment day,

according to their works. (Alma 33:22)

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

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

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

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

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

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

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

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D&C 88 — LeGrand Baker — a commentary

Posted on September 17, 2012 by LeGrand Baker

D&C 88 — LeGrand Baker —  a commentary

Section 88

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things. [The phrase “judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things,” appears at first sight to be a way of defining God. But when one considers that at the festival the king, as son, sat upon the throne of God, one might look at this differently. Is this a statement of the law, a list of characteristics of good relationships, or is it an historical sequence, beginning with intellilgence and ending with one’s being enthroned as a son of God.]

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

41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever. [What if the words “even God” should be written “even god”. Notice how similar that v. 41 is to 76: 53-59: “And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things– They are they who are priests and kings, who have received of his fulness, and of his glory; And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son. Wherefore, as it is written, they are gods, even the sons of God– Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.” You know I wouldn’t say that in Sacrament Meeting, but it seems to me that if one were asking abut a sequence which would make a man a god, those verses might be a good place to find it.]

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

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

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

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

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

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

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

49 The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him. [That sounds like Moroni 7: “…that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is…”]

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

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

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

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

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

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

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

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

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

v. 69-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Appendix 1

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

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

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

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

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

The Two Comforters

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

The Second Comforter

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

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

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

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

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

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

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

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

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

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

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

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Appendix 2

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

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

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

Paul said to the Ephesian Saints:

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

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

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