LeGrand L. Baker

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

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

22 If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God,
that he will come to redeem his people, and
that he shall suffer and die to atone for their sins; and
that he shall rise again from the dead,
which shall bring to pass the resurrection,
that all men shall stand before him,
to be judged at the last and judgment day,
according to their works (Alma 33: 22).

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

Jacob’s explanation:

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

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

9 And now Alma began to expound these things [In the Book of Mormon, “these things” is often code for the temple rites and ordinances.] unto him, saying: It is given unto many to know the mysteries of God [As in the New Testament, “mysteries” is a clear reference to the ancient temple drama]; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.
10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell.

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

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

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

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

The second time was even more explicit:

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

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

6 And he bringeth to pass the resurrection of the dead, whereby [that word asserts that the resurrection enables the judgment] man must be raised to stand before his judgment-seat.
7 And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. (Mormon 7:5-7)

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

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

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

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

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

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

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

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

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

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

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ENDNOTES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Alma personifies those words in the Saviour.

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

The Saviour uses those words to define himself:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul taught that the Saints that each had made covenants in the Council — “But we speak the wisdom of God in a mystery [mysterion], even the hidden wisdom, which God ordained before the world unto our glory (1 Corinthians 2:7).” He also reminded the Ephesians, “the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: … Having made known unto us the mystery [mysterion] of his will, according to his good pleasure which he hath purposed in himself (Ephesians 1:3-4,9).” He left no question about what he intended to say when he added,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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ENDNOTES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10} mysterion (Strong’s # 3466)

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

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

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

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

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

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

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

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

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

Later in his sermon, Alma will ask:

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

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

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

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

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

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

The Saviour said to the Brother of Jared:

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

Lehi said to his son Jacob:

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

Lehi testified of himself:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The consequences of one’s not knowing the mysteries of God, and of not keeping one’s eternal covenants, are very severe. Yet, we wander about in this world of darkness, going through life half awake, and uncertain about where and how to walk. After much thought and a good deal of watching other people, I have come to believe I have found the answer to the great question: “As one repents, what should one try to become?” I believe the answer is this: One should seek to be happy — that means to live according to the law of one’s own being – to become again one’s eternal Self and cover that Self with no facade that prevents family and friends from filling one’s life with companionship and joy. I believe that the object of this life is to demonstrate to one’s Self and to God, that what one was at the Council in Heaven, and what one is in this earthly environment are the same — and I believe that the major function of the Holy Ghost is to teach one the truth about who one is, and that the whole purpose of the principles and ordinances of the gospel is to give one the tools to be that.