Lessons on the Life and Ministry of Jesus Christ and His Apostles
Lesson No. Twenty-Two

Ordinances Jesus Introduced at the Last Supper are Amplified in the Temple

The final Passover of Jesus’ mortal ministry is now known as the Last Supper – The Passover celebration, instituted by Moses almost 1,500 years previously, was intended to bring two events to Israel’s remembrance.  First, that the angel of death passed over the houses of Israel, while slaying the first born of the Egyptians.  Second and most important, that in the place of the unblemished sacrificial lamb, the Lamb of God who was without sin, would bring to pass an infinite and eternal atonement.

At the Last Supper two gospel ordinances, the sacrament and the washing of feet, and the promise of the gift of the Holy Ghost, now given by the confirmation ordinance were introduced to the apostles.

The ordinance of washing of feet – “Washing of feet is a gospel ordinance; it is a holy and sacred rite, one performed by the saints in the seclusion of their temple sanctuaries.  It is not done before the world or for worldly people.  For his day and dispensation Jesus instituted it in the upper room at the time of the Last Supper” (Bruce R. McConkie, Doctrinal New Testament Commentary (DNTC) 1:708).

“By washing the feet of His apostles the Lord “instituted a sacred ordinance which should be performed by legal administrators among his true disciples from that day forward” (Ibid).

“As part of the restoration of all things, the ordinance of washing of feet has been restored in the dispensation of the fulness of times.  In keeping with the standard pattern of revealing principles and practices line upon line and precept upon precept, the Lord revealed his will concerning the washing of feet little by little until the full knowledge of the endowment and all temple ordinances had been given”(Ibid).

The ordinance of the sacrament – The offering of animal sacrifices was done away after the great and last sacrifice of the Son of God.  Jesus taught this in clarity and with great power to the Nephites:    

“Behold, by me redemption cometh, and in me is the law of Moses fulfilled…And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burn offerings.  And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.  And whoso cometh unto me with a broken heart and a contrite spirit him will I baptize with fire and with the Holy Ghost” (3 Nephi 9:17, 19-20).

The sacramental prayer on the bread, revealed in our day, states in part: “that they may eat in the remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son…” (D&C 20:77).  Elder Dallin H. Oaks explained that by partaking of the emblems of the sacrament, “we do not witness that we take upon us the name of Jesus Christ. [Rather], we witness that we are willing to do so.  The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the [ultimate and] most important sense” (“Taking upon Us the Name of Jesus Christ,” Ensign, May 1985, 81).

In the temple we more completely and fully take upon us the name of Jesus Christ – Elder David A. Bednar further explained:  “The baptismal covenant clearly contemplates a future event or events and looks forward to the temple” (Ensign, May 2009, 97-100).  After referring to D&C 109:2-5, 22, 26 and D&C 110:7, Elder Bednar continued: 

“These scriptures help us understand that the process of taking upon ourselves the name of Jesus Christ that is commenced in the waters of baptism is continued and enlarged in the house of the Lord. As we stand in the waters of baptism, we look to the temple. As we partake of the sacrament, we look to the temple. We pledge to always remember the Savior and to keep His commandments as preparation to participate in the sacred ordinances of the temple and receive the highest blessings available through the name and by the authority of the Lord Jesus Christ. Thus, in the ordinances of the holy temple we more completely and fully take upon us the name of Jesus Christ” (Ibid).

The promise of the gift of the Holy Ghost – “But the Comforter, which is the Holy Ghost, who the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). 

Here Jesus promises His disciples, in all generations, “the gift and constant companionship of the Holy Ghost; the comfort and peace which it is the function of that Holy Spirit to bestow; the revelation and the sanctifying power which alone will prepare men for the companionship of Gods and angels hereafter” (Bruce R. McConkie, DNTC 1:735).

The gift of the Holy Ghost is conferred by an ordinance and is given “only after proper and authorized baptism and is conferred by the laying on of hands, as in Acts 8:12-25 and Moroni 2.  The gift of the Holy Ghost is the right to have, whenever one is worthy, the companionship of the Holy Ghost.  For those who receive this gift, the Holy Ghost acts as a cleansing agent to purify them and sanctify them from all sin.  Thus it is often spoken of as fire (Matthew 3:11; 2 Nephi 31:17; D&C 19:31).  The manifestation on the day of Pentecost (Acts 2) was the gift of the Holy Ghost that came upon the Twelve, without which they were not ready for their ministries to the world” (Bible Dictionary, Holy Ghost).

A fullness of the Holy Ghost comes through temple worship – The dedicatory prayer of the Kirtland Temple was given to Joseph Smith by revelation.  Here the Prophet first introduced temple worship and its attendant blessings:  “And do thou grant, Holy Father, that all those who shall worship in this house” that they “may grow up in thee and receive a fullness of the Holy Ghost” (D&C 109:14-15).

This is the only place in scripture that the phrase “a fullness of the Holy Ghost” is used.  These are not idle words, and may best be understood by applying the principles of physics.  Physics teach that a small increase in the diameter of a pipe or a conduit exponentially increases the volume that can flow through the conduit.  The Holy Ghost is the conduit through which spiritual gifts and powers flow into our lives.  If we can increase the conduit of the Holy Ghost into our lives to a fullness the spiritual gifts and blessings that follow will spill over into every dimension of our lives. 

A fullness of the Holy Ghost that comes through temple worship will bless us in our marriage, in our family, in raising our children, in our relationships with others, in our work and profession, in our studies, and in our callings.  In short temple worship will bless us in every righteous responsibility and endeavor of our lives.

Great blessings are available, through the restoration of the gospel, in the last days – The restoration of the gospel, which includes the restoration of priesthood authority and the restoration of temple worship, has made it possible for people in the last days to have the gift and companionship of the Holy Ghost in fullness; to have the blessing to repent and improve by partaking of the sacrament on a weekly basis; and access to the covenants and ordinances of the temple which “make it possible for individuals to return to the presence of God and for families to be united eternally” (The Family – A Proclamation to the World).