LeGrand L. Baker

The parable of the Good Shepherd is a beautiful, pastoral allegory about the relationship between the shepherd and his sheep, but it is also much more than that. In its subtext it is about the Savior’s eternal priesthood and kingship. The concept is taught by Jacob in the Book of Mormon in his review of the veil ceremony of the ancient Nephite temple drama. During his sermon at the temple Jacob said,

41 O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name.
42 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them (2 N ephi 9:41-42).

Jacob’s words might serve as a key to understanding what Jesus intended his faithful followers to hear.

1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly (John 10:1-10).

In other scriptures, the concept of the Good Shepherd is a reference to the Savior’s premortal priesthood and kingship. In its classic overview of the ancient Israelite temple drama, the 23rd Psalm focuses its first act on Jehovah’s premortal role. {1}

1 The LORD is my shepherd; I shall not want.
2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.
3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake (Psalms 23:1-3).

In Psalm 80 the term “Shepherd of Israel” is used to describe Jehovah as he sits upon his throne in Solomon’s Temple. The throne in the Holy of Holies was flanked on each side by two great cherubim. Their wings overshadowed the throne like a golden canopy. The phrase, “dwellest between the cheribims” is about God is sitting upon his throne in the temple.

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth ( Psalms 80:1). {2}

Old Testament prophets also used “shepherd” as a title to denote the kings and priests of Israel. For example, Ezekiel uses the phrase “shepherds of Israel” to refer to the temple priests in Jerusalem. This was at the time of apostasy just before Nebuchadnezzar king of Babylon destroyed the city and its temple. Ezekiel’s accusations against the priests paint a vivid picture of the situation in Jerusalem at about the time Lehi and his family left there.

1 And the word of the LORD came unto me, saying,
2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them (Ezekiel 34:1-4).

Jeremiah, who was also a contemporary of Ezekiel and Lehi, made the same accusations, but it is difficult to tell if he was talking about the king or the priests, or both.

34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.
35 And the shepherds shall have no way to flee, nor the principal of the flock to escape.
36 A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture (Jeremiah 25:34-36).

Another example is the authors of that part of Isaiah which perported to transfer  the kinship of Judah from the house of David to Cyrus the Persian. They represent God as saying,

28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid (Isaiah 44:28). {3}

Even so, Ezekiel promised that non-Israelites would not always rule Israel. His famous prophecy about the Bible and the Book of Mormon coming together as a single testimony begins,

19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand (Ezekiel 37:19).

He then teaches about the gathering of Israel, including a restoration of its kingship to the house of David.

24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them (Ezekiel 37:24).

When the Savior referred to himself as “the Good Shepherd,” he was making a sharp contrast between himself and the crocked, apostate “shepherds of Israel” the earlier prophets had bemoaned. Jesus said,

11 I am the good shepherd: the good shepherd giveth his life for the sheep.
12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
14 I am the good shepherd, and know my sheep, and am known of mine.
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (John 10:11-18).

Paul understood what Jesus meant that he would lay down his life for his sheep. After the Savior’s resurrection, Paul described him as “the great shepherd.” His letter to the Hebrews concludes,

20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen (Hebrews 13:20-21).

Alma had a clear understanding of the principle that Christians must follow the Savior of their own accord, only because they chose to. Much of his sermon to the people of Zarahemla is about that principle and an admonition to hear the voice of the Good Shepherd and follow him.

38 Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.
39 And now if ye are not the sheep of the good shepherd, of what fold are ye? Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this? Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.
40 For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.
41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.
…….
60 And now I say unto you that the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed.
61 And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you (Alma 5:33, 60-61).

And finally, in this last dispensation the Savior explained what it meant that he was the Good Shepherd in the triangular relationship between himself, his Father, and us. To us he says, “fear not little children, for ye are mine.”

40 Behold, ye are little children and ye cannot bear all things now; ye must grow in grace and in the knowledge of the truth.
41 Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me;
42 And none of them that my Father hath given me shall be lost.
43 And the Father and I are one. I am in the Father and the Father in me; and inasmuch as ye have received me, ye are in me and I in you.
44 Wherefore, I am in your midst, and I am the good shepherd, and the stone of Israel. He that buildeth upon this rock shall never fall.
45 And the day cometh that you shall hear my voice and see me, and know that I am.
46 Watch, therefore, that ye may be ready. Even so. Amen (D&C 50:40-46).

The parable of the Good Shepherd is no so much an allegory as it is a declaration to the Savior’s eternal priesthood and kingship.

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FOOTNOTES

{1} For a discussion of Psalm 23 as an ancient temple text see Who Shall Ascend into the Hill of the Lord, first edition, 619-40; second (paperback) edition, 441-57. (You can read or download the second edition from this website.)

{2} For a discussion of the throne and cherubim in Solomon’s temple, see Who Shall Ascend into the Hill of the Lord, the chapter called, “Act 2, Scene 11: The King Enters the Holy of Holies of Solomon’s Temple,” first edition 557-62; second (paperback) edition, 400-403.

{3} I am convinced that this part of Isaiah is a forgery created by the Jewish leaders during the Babylonian captivity. For an explanation of why I believe that, use the search engine in this website to find “2 Nephi 20, introduction.”

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There are always physical, political, cultural, and economic restraints that prevent us from doing what we want to do. This discussion is not about those. It is about the strengths that make us free. It is also about the conditions we impose upon our Selves that take away our own ability to see, to hear, to empathize, and to BE.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
32 And ye shall know the truth, and the truth shall make you free.
33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

The historical fact was that the Jews had been ruled by foreign powers ever since the reign of Zedekiah, 600 years earlier, and still, at that time they were ruled by the Romans.

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
35 And the servant abideth not in the house for ever: but the Son abideth ever.
36 If the Son therefore shall make you free, ye shall be free indeed (John 8:31-36).

Paul added:

22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:22-23).

TRUTH — The definition of truth is given by the Savior:

24 And truth is knowledge of things as they are, and as they were, and as they are to come;
25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.
26 The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth;
27 And no man receiveth a fulness unless he keepeth his commandments.
28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things (D&C 93:24-28)

Truth is knowledge of reality in sacred time. Example: That Jesus is the Only Begotten Son of his Father is an eternal truth.

For the sake of this paper only, I would like to define two other words. These definitions do not hold in all instances, but in this essay I use them this way so we will be on the same page and can communicate.

TRUE is our perception of reality in linear time. Example: I attended church last Sunday is true, but would not be quite as true if I slept through most of the meetings. In either case my being in the building is hardly an eternal truth.

SIN, as I wish to use the word here, is also defined in the quote above.

25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning.

An example of something that is more than truth is the notion that God saves everybody.

8 And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God (2 Nephi 28:8).

An example of something that is less than truth:

5 And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men (2 Nephi 28:5).

One’s being unmovable in believing what is currently accepted as true may deflect his ability to know what is eternal truth. Sin (as I use it here) is believing something that is false—a greater sin is acting on it—an even greater sin is imposing that belief on others, insisting that they believe and that they live according to its rules. Alma described it in simple economic terms.

41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.
42 And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works (Alma 5:41-42)

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Our ability to be free agents hinges on a number of conditions. They all revolve on our integrity and our knowing what is real. Again, I am not talking about physical or cultural restraints that limit our freedom; I am only talking about the restraints we do or do not impose upon our Selves. Those qualities are:

(1) To not be bribable – If we can be bribed with money, popularity, power, or adulation, or whatever else strokes our pride, we are not free. As soon as someone meets the price (pay our wages, as Alma said), to that degree they own us and our freedom is lost.

(2) Not able to be intimidated. When we feel vulnerable or threatened, we are not free to be our Self. That is why bullying is such a detestable thing. A child, teenager, or adult that is threatened often takes on a pretended persona for self-preservation. Letting that pretended “self” become his real Self is the tragedy. The antidote to that is the covenant of invulnerability we describe in Who Shall Ascend into the Hill of the Lord (check its index).

(3) To not have access to, or to not believe in correct information. Without accurate information one is free to guess, but not free to choose.

(4) So the last one must be the ability to process information and the willingness sort out that which is truth from that which is currently true: fashionable, popular, or culturally correct. One of our greatest deterrents of knowing truth is confusing it with what we accept as true. But when truth is available, the greatest barrier to freedom is the lack of intelligent thought. One’s freedom to think may be eroded by falsehoods currently accepted by science or social science, but unless they are permitted to encroach upon religious truth, or upon our ability to love others, they are not usually bad enough to harm our eternal Self. Nevertheless, there are ideas that are considered to be true by persons in our culture that do inhibit one’s ability to recognize truth. Consequently, the first step in learning the truth is frequently to unlearn a cultural fantasy. Mormon warned,

14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil.
15 For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.
16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.
17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.
18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged (Moroni 7:11-18).

Ultimately, the key to personal freedom is just what the Savior said it is:

36 If the Son therefore shall make you free, ye shall be free indeed.

And there is one standard by which truth/freedom can be judged as real. James called it the royal law.

8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:(James 2:8).

It is the royal law because where it is not there can be no valid priesthood or kingship—at least not the kind that will save us on judgment day.

Even though we do not—cannot—now have access to all truth, we do have full access to the most important truth of all— God is Love. And we are clearly taught how to arrive at that truth.

If it does not sound like love it is not gospel!

Loving people does not mean one must also be trusting and gullible, but it does mean one must not be unkind or hurtful. Some people are a lot easier to love than they are to like. The Savior taught his apostles how to navigate that problem.

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves (Matthew 10:16).

Truth gives us freedom because it enables love, while counterfeit truth gives us license to hate without a cause. Bigotry and prejudice preclude intellectual, emotional, social, and spiritual freedom for the one who indulges in those biased attitudes. Calling prejudice truth, and refusing to acknowledge it for what it really is, is a crippling sin. One who uses that attitude to justify unkindness presumes to magnify that which he believes to be true into what he presumes is eternal truth. As long as he insists that the falsehood is truth he is hobbled by its inaccuracies or its lies. Those attitudes prevent one from having charity because they fill up the place in one’s soul where love should be with contempt and fear. Such a person does not keep the most basic commandment, so cannot know the most basic truth, so cannot respond to it. The Savior explained,

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

In 1 John, the Beloved Apostle projected that commandment back to the very beginning of our beginnings.

11 For this is the message that ye heard from the beginning, that we should love one another (1 John 3:11).

I have shown elsewhere that even though the priesthood sealing ordinances are necessary to answer the demands of justice and to preserve continuity and order, no ordinance can override personal unrighteousness. For example, having been baptized means nothing if one refuses to repent. Similarly, the efficacy of the priesthood sealing ordinances is reserved to those who keep that royal law: Love the Lord (charity) and love your neighbor as thyself (law of consecration).

In the Doctrine and Covenants the ultimate objective to which we reach is the law of consecration. In the Book of Mormon it is charity. The law of consecration is what we DO when charity is what we ARE. I believe charity/love/hesed is the ultimate sealing power. Without it we cannot be in the celestial kingdom with God, our family, and our friends. If charity is the sealing power then that leaves the contemptuous soul with serious problems.

Near the end of his life, Jesus had another conversation about truth.

37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all (John 18:35-38).

There is no indication that Jesus answered Pilate’s question, “what is truth?” If he had answered the question, the only correct answer Jesus could have given would have been           “I AM Truth.”

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We know that Jesus is the Christ, but when did he claim that about himself?

That is a very important question, for if Jesus had not vigorously made that claim about himself, we would not be justified in making it for him. That is not only true about the Savior, but it is also true about the prophets.

I once heard a Mormon scholar criticize the members of the church because we call Joseph Smith “the Prophet.” He argued that other people are simply called by their last name, like Washington, Jefferson, and others. So, he said, since Joseph Smith never called himself “the Prophet,” we should not impose that title on him. Years later, I discovered that the scholar was wrong.

When I was doing the research for my book, Murder of the Mormon Prophet, my student assistants read every newspaper (that was available on microfilm) published in the United States between November 1843 and November 1844, and copied every article about the Mormons. Then I read and analyzed all of those articles. One of the things that surprised me was that in papers published all over America, Joseph Smith was sometimes referred to, not by name, but simply as “the Mormon Prophet.” That was what Joseph called himself so that was the title by which he was known.

There is a famous story about Joseph’s first coming to Kirtland. He walked into Newell K. Whitney’s store, extended his hand and introduced himself, “I am Joseph the Prophet, You’ve prayed me here; now what do you want of me?” {1}

That kind of assertiveness was even more true of the Savior. Jesus did not just go about doing good and let others guess who he was. Rather, he frequently and vigorously declared himself to be the Son of God. Much of the gospel of John is devoted to showing and validating those claims, but they do not surface publically until chapter 5.

John’s gospel is a carefully crafted testimony built upon a biography, rather than a biography that incidentally bears testimony. By ‘carefully crafted’ I mean that it says all that it needs to say and in the order it needs to say them. A random order would have neither served the purposes nor had the power that John clearly intended.

John the Beloved begins his gospel with the testimony of John the Baptist.

1 In the beginning was the Word, and the Word was with God, and the Word was God.
………………..
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
15 John bare witness of him, and cried, saying, This was he of whom I [John the Baptist] spake, He that cometh after me is preferred before me: for he was before me.
16 And of his fulness have all we received, and grace for grace.
17 For the law was given by Moses, but grace and truth came by Jesus Christ.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:1-18)
[JST John 1:19 And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can be saved.]

Thereafter, the gospel shows that Jesus identified himself to others in a very systematic and purposeful way. He first told his family and close friends about himself, then when he was ready, he dramatically made himself known to the Jewish people and their leaders.

Jesus’s semi-private early ministry began with John’s testimony of Jesus’s baptism.

29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
31 And I knew him not [JST: “I knew him”]: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not [JST: “I knew him”]: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God.

Jesus chose the first of his Apostles from among John’s followers. Then he chose others, one was Nathanael who declared he knew that Jesus was the Son of God and the rightful king of Israel.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man (John 1:47-51).

In the next chapter Jesus is shown to be the creator-God, having power over the elements, when he turned water to wine at the marriage in Cana. But that story also tells of Jesus’s early reluctance to show the world who he was.

Then John reports Jesus’s private conversation with Nicodemus who became his trusted friend. Near the end of that conversation Jesus explained his Sonship to his new friend.

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have eternal life.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God (John 3:14-18).

John the Baptist’s testimony is again reiterated in chapter 3 when some of his disciples complained that Jesus was attracting a greater following than John. When we think of him, we often think of the man in camel hair who had the Aaronic Priesthood. So it is easy for us to overlook the power of John’s testimony, but Jesus understood who John was and the importance of his message.

26 A prophet? Yea, I say unto you, and much more than a prophet.
27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he (Luke 7:26-6).

There is no greater prophet than John the Baptist! That statement is difficult to grasp until we remember that the beginning of John’s gospel, and the beginning of Section 93, are both John the Baptist’s testimony of Jehovah/Jesus. John the Baptist’s testimony is almost always centered on the Savior’s premortal power and glory as the Only Begotten Son of God.

25 Then there arose a question between some of John’s disciples and the Jews about purifying.
26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.
27 John answered and said, A man can receive nothing, except it be given him from heaven.
28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.
30 He must increase, but I must decrease.
31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.
33 He that hath received his testimony hath set to his seal that God is true.
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
35 The Father loveth the Son, and hath given all things into his hand.
36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (John 3:25-36).

Then the gospel tells of another private conversation with the Samaritan woman where Jesus tells her who he is:

25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
26 Jesus saith unto her, I that speak unto thee am he. (John 4:25-26).

In all of this, John has introduced us to Jesus as Jehovah/Jesus/Messiah, and rightful Priest and King of Israel. However, during this time, while Jesus was privately establishing his position among his friends and a few followers, he had not gone public about who he was, as John explained:

23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
24 But Jesus did not commit himself unto them, because he knew all men,
25 And needed not that any should testify of man: for he knew what was in man (John 2:23-25).

But now, in chapter 5, Jesus announces himself to the public, and in a very dramatic way—one that challenges the traditions, and therefore the authoritarian religious beliefs of the Jewish leaders, as well as the legitimacy of their political authority.

Traditions, like prejudices, are very convenient for those who use them, because both traditions and prejudices preclude the necessity of intelligent, analytical thought. Traditions are a cultural language—a form of speech and actions within a culture that is always an unknown code to those who do not know the culture. (That is one of the reasons it is difficult for us to read the Bible. We do not know its cultural language. That is also why it is important that the ancient Israelite temple drama gives us the key to the code language of the book of Mormon.)

In human cultures and sub-cultures there are two kinds of sins. The first are those that would actually hurt one’s soul (theft, lying, murder), and are usually defined and punishable by law. The second group of sins are those that do no damage to one’s soul but violate cultural norms (not wearing traditional clothes, eating meat or other taboo foods, living a different lifestyle, reading and teaching from the wrong books). If one is going to be stoned (ancient Israel), or burned to the stake (medieval Europe), or ostracized from acceptable society (present day), it will usually be because of cultural—not real—sins. Cultural sins often bring on the most severe retaliation, as in this instance when Jesus went to a pool in Jerusalem and did a very good/bad thing. He healed a man, making the man physically whole—but he did it in violation of the Jewish cultural norms and his crime was punishable by death. As John explains, “therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.”

So in this story, Jesus is about to openly declare himself and by doing so will challenge the very foundation of the Jewish leaders religious prestige and political authority. As their tensions in this conversation escalate, “the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.” This is the story as John tells it.

5 And a certain man was there, which had an infirmity thirty and eight years.
6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
8 Jesus saith unto him, Rise, take up thy bed, and walk.
9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath (John 5:5-9).
……………..
15 The man departed, and told the Jews that it was Jesus, which had made him whole.
16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
17 But Jesus answered them, My Father worketh hitherto, and I work.
18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
22 For the Father judgeth no man, but hath committed all judgment unto the Son:
23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
27 And hath given him authority to execute judgment also, because he is the Son of man.
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
31 If I bear witness of myself, my witness is not true.
32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
33 Ye sent unto John, and he bare witness unto the truth.
34 But I receive not testimony from man: but these things I say, that ye might be saved.
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
40 And ye will not come to me, that ye might have life.
41 I receive not honour from men.
42 But I know you, that ye have not the love of God in you.
43 I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.
44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
46 For had ye believed Moses, ye would have believed me: for he wrote of me.
47 But if ye believe not his writings, how shall ye believe my words? (John 5:5-47 )

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FOOTNOTE

{1} Andrew Jensen, Latter-day Saint Biographical Encyclopedia (Salt Lake City, Andrew Jensen Historical Company, 1901), 1:223.

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15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?

Simple translation: How could he possibly know the scriptures when WE have not taught him.

Later, they would issue this challenge to some officers who were sent to arrest Jesus.

45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
46 The officers answered, Never man spake like this man.
47 Then answered them the Pharisees, Are ye also deceived?
48 Have any of the rulers or of the Pharisees believed on him?
49 But this people who knoweth not the law are cursed.

Then Nicodemus sought to defend them, but was countered with name-calling and an argument that had nothing to do with what Jesus was teaching.

50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
51 Doth our law judge any man, before it hear him, and know what he doeth?
52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
53 And every man went unto his own house (John 7:45-52).

The Pharisees’s arguments against Jesus are a catalog of logical fallacies. These learned men were trapped by the arrogance of their already knowing, and the superiority of their education. John persists in drawing attention to those fallacies by giving us the dialog between these scriptural experts and an unlearned blind man and his parents. The Pharisees “win” the argument, but only when they cannot match his simple logic, so they “cast him out.”

When I was a student at BYU, I took some classes from Professor Chauncey C. Riddle. {1} One of those classes was an “Introduction to Logic.” That was a pivotal experience in my life. From Chauncey I learned how to Think. After I came back to BYU as a member of the faculty, I worked with him in both professional and church assignments. One of the great blessings of my life is that we became friends.

With the background of his logic class I took years ago, I read John 7 and 9 with great delight. I realize that John was using the Pharisees’s own arguments to show both the weakness and the absurdity of their claims against Jesus. However, even though I was able to recognized the fallacies in their logic, I did not remember the names philosophers have given to those fallacies. So I did what any fumbling student would do: I called my teacher and asked for help. He has been retired for a long time, and now is a sealer in the Provo Temple. He responded to my request with characteristic modesty.

LeGrand:
I am too rusty to trust my judgment on these questions. But here is what I think:
7:15 lack of credential (no formal training=lack of ability)
7:48 appeal to authority (only our sources are valid)
7:52 appeal to lack of evidence (only our evidence counts)
9:16 He doesn’t play by our rules
9:21 not a fallacy
9:24 ad hominem (attacking the person instead of his ideas)
9:28 false claim: they are Moses’ interpreters, not his disciples
9:29 lack of credential
9:34 ad hominem

Now we know what to call them, lets enjoy the story as I believe John intended us to enjoy it. I will begin with the three fallacies I have already mentioned.

7:15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?

7:15 lack of credential (no formal training=lack of ability)

7:48 Have any of the rulers or of the Pharisees believed on him?

7:48 appeal to authority (only our sources are valid)

7:52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.

7:52 appeal to lack of evidence (only our evidence counts)

In chapter 9, John introduces us to a blind man who is assailed by all the pomp, educated sophistication, and authority the Pharisees can muster. He and his parents respond with simple truth and testimony.

1 And as Jesus passed by, he saw a man which was blind from his birth.
2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
5 As long as I am in the world, I am the light of the world.
6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
9 Some said, This is he: others said, He is like him: but he said, I am he.
10 Therefore said they unto him, How were thine eyes opened?
11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
12 Then said they unto him, Where is he? He said, I know not.
13 They brought to the Pharisees him that aforetime was blind.
14 And it was the sabbath day when Jesus made the clay, and opened his eyes.
15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.

9:16 He doesn’t play by our rules

16b Others said, How can a man that is a sinner do such miracles? And there was a division among them.
17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.
18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20 His parents answered them and said, We know that this is our son, and that he was born blind:
21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

9:21 not a fallacy.

In its simplicity, this statement is a magnificent contrast to the arguments the Pharisees are using. As one reads this story, one gets the impression that John is almost teasing the Pharisees with their own show of arrogance.

22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
23 Therefore said his parents, He is of age; ask him.
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.

9:24 ad hominem (attacking the person instead of his ideas)

25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26 Then said they to him again, What did he to thee? how opened he thine eyes?
27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28 Then they reviled him, and said, Thou art his disciple; but we are Moses’ disciples.

9:28 false claim: they are Moses’ interpreters, not his disciples.

Had the Pharisees truly been disciples of Christ, they would have heeded the admonition to love God with all of our heart, soul and might. (Deuteronomy 6:5) Instead, they taught that it was their (the Pharisees’) interpretation of Moses that should take first precedence in the lives of the “ordinary” people. CCR

29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.

9:29 lack of credential

30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
33 If this man were not of God, he could do nothing.
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us?

9:34 ad hominem

And they cast him out.

9:34 This comment shows that what they really were after was power over the people. Because Joshua of Nazareth (Jesus, in Greek) threatened their position of power, they took great lengths to protect their monopoly on interpreting the scriptures and wielding control over the people. CCR

Some people who have authority believe it gives them a monopoly on truth. This belief is a dangerous two edged sword. Not only does it give them a presumed licence to judge others as inferior to themselves, it also clouds their ability to learn from those “inferior” people. It distorts their own sense of Self. Seeing themselves as the ultimate academic and/or spiritual authority, they spend their energy cultivating the perfection of thir illusion, rather than trying to perfect their reality—leaving their reality to actually diminish in the presence of the growing illusion. Their pride is a smoke screen—a facade behind which they hide themSelves, and they distort their sense of Self by doing homage to that facade.

35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
36 He answered and said, Who is he, Lord, that I might believe on him?
37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
38 And he said, Lord, I believe. And he worshipped him.
39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?
41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth (John 9:1-41)

Jesus could have put all of the haughtiness to rest if they had listened when he said,

Judge not according to your traditions, but judge righteous judgment (JST John 7:24).

————————
FOOTNOTE

{1} Professor Riddle’s writings can be found on his website: “Chauncey Riddle, The Life’s work of a Latter-day Philosopher,” address: chaunceyriddle.com

His book, Think Independently (Provo, Utah, Rescate Publishing, 2009), can be purchased on Amazon.com

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It is apparent to me, that from the time he was very young, Jesus not only understood his mission, but he also knew the sequence of events that would lead him to the fulfillment of that mission. You and I forget our premortal past, but Jesus knew his Father, and his Father still lived in that eternal past/present/future world. I believe that Jesus’s relationship with his loving Father was similar to my relationship with my dad. If that is true, then there never was a time when Jesus’s Father did not talk with him and care for him just as any loving father would do.{1} I admit that it is difficult to understand what a little boy’s relationship might be with the Eternal Father (actually the implications of that are way beyond the reach of my understanding), yet I am convinced that it is true. The story of the twelve year old boy in the temple is evidence of that. Some of its details are especially interesting in that regard.

46 And it came to pass, that after three days they [his parents] found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
47 And all that heard him were astonished at his understanding and answers.
48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?
50 And they understood not the saying which he spake unto them.
51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
52 And Jesus increased in wisdom and stature, and in favour with God and man (Luke 2:40-52).

Jesus was “hearing them [the doctors], and asking them questions.” Asking intelligent questions often reveals more about a person’s comprehension than giving good answers. Answers often stifle a discussion, but a series of well considered questions can send a conversation into wonderful depths. Jesus was asking questions.

47 And all that heard him were astonished at his understanding [the depth of his questions, as well as his] and answers.

Then, in response to his parents’ chiding, he explained,

49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?
50 And they understood not the saying which he spake unto them.

Jesus’s mother understood.

51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
52 And Jesus increased in wisdom and stature, and in favour with God and man.

That last phrase, “Jesus increased … in favour with God and man,” can mean he was a smart, nice boy, or it can be taken literally. If literally, it describes a relationship between Jesus and his Father that is beautiful to contemplate. Therefore, he was able say with the simplicity of a child, “wist ye not that I must be about my Father’s business?”

After several years had passed there is even more evidence that Jesus understood both the timing and the purpose of his mission. While he and his disciples were discussing their going to Jerusalem for the feast of tabernacles, he said he would not go with them, then explained:

6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.
7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.
9 When he had said these words unto them, he abode still in Galilee.
10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
….
14 Now about the midst of the feast Jesus went up into the temple, and taught.
15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?
16 Jesus answered them, and said, My doctrine is not mine, but his that sent me.
17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself (John 7:6-17).

When he spoke to the crowd, some believed in him, others did not.

43 So there was a division among the people because of him.
44 And some of them would have taken him; but no man laid hands on him (John 7:43-44).

It happened again then next day with the same results.

20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world (John 8:20-23).

It happened other times as well. For example, when he spoke in the synagogue at Nazareth,

28 And all they in the synagogue, when they heard these things, were filled with wrath,
29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
30 But he passing through the midst of them went his way (Luke 4:28-30).

Eventually, Jesus taught his disciples who he was and what his mission was.

20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day (Matthew 16:18-21).

However, what he told them was beyond anything they had experienced, so they did not understand.

In Jerusalem, the last time, it had been almost a week since Jesus had publically announced himself as King and Priest by riding into the city upon a colt in his “triumphal entry.” The people recognized it for what it was. Perhaps because it was the way the ancient kings had entered Jerusalem for their re-coronation at the conclusion of the Feast of Tabernacles, but certainly because it was the fulfillment of Zechariah’s prophecy.

9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zechariah 9:9).

Jesus knew his time had now come, and he instructed his disciples accordingly:

17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples (Matthew 26:18).

The message here is that during his mortal life, Jesus was—and knew he was—absolutely in control of his own life and was invincible. No power on earth or in hell could interfere with his mission, change its timing, or prevent his accomplishing the Atonement. He was God, the Son of his Eternal Father. He was also the son of his mortal mother. He looked, acted, loved, and felt pain like other men, and thereby is able to understand our emotions and our hurts. But unlike other men, he was in absolute control of the events of his own life and his own destiny—even to his own death and resurrection. That makes him very different from us.

Nevertheless, there is an echo of his power in our own destiny—a covenant, explicit in some scriptures, but implicit throughout the subtext of the whole. In Who Shall Ascend into the Hill of the Lord, we call it “the covenant of invulnerability.” When God gives us an assignment which we accept, there is an understanding that just as it is our part to fulfill our assigned responsibilities, so it is God’s part to remove whatever obstacle (whether human or circumstantial) that may be designed to prevent us from keeping our covenants. For that reason, Nephi could say with absolute certainty, “I will go and do, because….”

There is a great deal of difference between the Savior’s invincibility that guaranteed his absolute success, and our invulnerability which is a product of the covenant between ourselves and God. Our invulnerability is dependent upon our keeping our part of the covenants. Jesus’s invincibility was not conditional: it presupposed that he would keep all of the covenants he had made with his Father. That is a truth born in the very essence of who the Savior is.

All creation hangs upon that reality. Our very existence as free agents is, and always has been, a consequence of the constancy of his truth, light, and love. That will never change.

Moroni’s last words are our testimony that that is truth.

32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.
33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:32-33).

As he explains, the covenant is between ourselves, and the Father (v. 33). The Savior’s Atonement is the promise, substance, evidence, assurance, and fulfillment of the Father’s covenant.

Our promise of invulnerability is a subset of the Savior’s invincibility: if we do our part, we are guaranteed that God will move aside every obstruction that would prevent us from keeping the covenants we made with him before the world was.

———————
FOOTNOTE

{1} On the cross, Jesus was quoting Psalm 22. The psalm is a vivid description of the Savior’s suffering on the cross, then concludes with his mission in the spirit world among the dead. It begins,

1 MY God, my God, why hast thou forsaken me?

Then after describing his agony it says,

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard (Psalm 22:1, 22-24).

For a discussion of Psalm 22 see Who Shall Ascend into the Hill of the Lord, first edition, 425-37; second (paperback) edition, 308-18.

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