Commentary for Doctrine and Covenants: Sections 94-97

 

Section 94

Background Information 

There is some uncertainty regarding the date this revelation was received, which is largely due to the fact that section 94 appears in a letter the First Presidency sent to the saints on August 6, 1833.  However, the language of the letter suggests that section 94 was received along with section 97 on August 2.  Although, some suggest that section 94 was received the same day as section 93. 

This revelation addresses the construction of church buildings, which include a church building ("a house for the presidency") and a church printing office ("a house..for the work of printing of the translation of my scriptures").  As it stands, the two lots on which these church buildings were supposed to be erected are vacant.  They were never built and there is no evidence that the Lord ever gave the commandment to begin the buildings (see 94:16).  

Section 

1 And again, verily I say unto you, my friends, a commandment I give unto you, that ye shall commence a work of laying out and preparing a beginning and foundation of the city of the stake of Zion, here in the land of Kirtland, beginning at my house. 2 And behold, it [the city] must be done according to the pattern which I have given unto you.  3 And let the first lot on the south be consecrated unto me for the building of a house for the presidency, for the work of the presidency, in obtaining revelations; and for the work of the ministry of the presidency, in all things pertaining to the church and kingdom [The church and kingdom are not the same thing.  The purpose of the LDS Church is to prepare people to establish the Kingdom of God (i.e., Zion) when the time comes]

• Verse 1: A Commandment That Ye Shall...
• It's important to note that Lord's statement in verse 1.  He does not command the saints to build the two building (explained in the historical background above), but to "commence" the preparation for the building of these two buildings.  The language of the Lord's command suggests that the Lord knew that the Kirtland settlement would not be permanent. 
• Verse 2: It Must Be Done According to the Pattern...
• Because JS already had the received the plans for the two church building, the "it' in verse 2 likely refers to the city of the stake of Zion. 

4 Verily I say unto you, that it [the building of a house for the presidency] shall be built fifty-five by sixty-five feet in the width thereof and in the length thereof, in the inner court. 5 And there shall be a lower court and a higher court [two stories], according to the pattern which shall be given unto you hereafter. 6 And it [the building of a house for the presidency] shall be dedicated unto the Lord from the foundation thereof, according to the order of the priesthood, according to the pattern which shall be given unto you hereafter. 7 And it [the building of a house for the presidency] shall be wholly dedicated unto the Lord for the work of the presidency. 8 And ye shall not suffer any unclean thing to come in unto it [the building of a house for the presidency]; and my glory shall be there, and my presence shall be there. 9 But if there shall come into it any unclean thing, my glory shall not be there; and my presence shall not come into it.

10 And again, verily I say unto you, the second lot on the south shall be dedicated unto me for the building of a house unto me, for the work of the printing of the translation of my scriptures, and all things whatsoever I shall command you. 11 And it [the printing house] shall be fifty-five by sixty-five feet in the width thereof and the length thereof, in the inner court; and there shall be a lower and a higher court [two stories]. 12 And this house shall be wholly dedicated unto the Lord from the foundation thereof, for the work of the printing, in all things whatsoever I shall command you, to be holy, undefiled, according to the pattern in all things as it shall be given unto you.

• Verse 12: This House Shall Be...Holy 
• The terms unclean, clean, and holy have specific meanings, and clean and holy are not interchangeable.  These terms derive from the Levitical system instituted under the law of Moses, which ritually separated between the unclean, clean, and holy.  Unclean refers to that which is stained by sin.  The wicked are unclean.  Clean refers to the level where one is cleansed from sin.  In Pauline parlance, clean is equivalent to justification, where one is reconciled to God.  Holy refers to the state or condition where one is sanctified and purified from sin.  It refers to the state of being separate from the world.  
• The point of going over these distinctions is to point out that the house for the presidency only requires that no "unclean thing" enter it, thus allowing for clean and holy things.  However, the printing house must be holy and undefiled, meaning that only holy things can enter.  Clean and unclean things are excluded. 
• The Lord does not tell us why this is the case, but one possibility is that these instructions point to the sacredness and holiness of publishing scripture.  That those who operate in this environment must be holy.  That is, the house of publishing must be separate and distinct from the world.  Clearly the Lord intended for more things to happen in Kirtland than did, which portends to future occurrences.  After all, we still have not received the record of the 10 lost tribes and we have not received the complete record of the Brother of Jared (see Ether 3:27-28). 

13 And on the third lot shall my servant Hyrum Smith receive his inheritance. 14 And on the first and second lots on the north shall my servants Reynolds Cahoon and Jared Carter receive their inheritances— 15 That they may do the work which I have appointed unto them, to be a committee to build mine houses, according to the commandment, which I, the Lord God, have given unto you. 16 These two houses are not to be built until I give unto you a commandment concerning them. 17 And now I give unto you no more at this time. Amen.

Section 95

Background Information  

In section 88, the Lord commanded the Saints to build a temple in Kirtland, where they were specifically instructed to “establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God” (D&C 88:119).  Apparently, the saints did not take this command seriously, because section 95 is a stern reprimand to the Saints for this failure.  At the time section 95 was received, the saints had committed to building the two church buildings mentioned in section 94, but they had not made definitive plans to build a temple. Nor did it appear to be on their minds. 

Neverthless, the leaders took the Lord's reprimand seriously and commenced building the temple four days after receiving section 95, with Hyrum Smith and Reynolds Cahoon digging the trenches for the foundation by hand, and George A. Smith hauling the first wagon load of stone from the the quarry. 

Yet, despite the honest efforts, the Saints did not catch the vision of the Kirtland Temple.  According to Lucy Mack Smith, she remarked that: 

Some thought that it would be better to build a frame house. Others said that a frame house was too costly, and the majority concluded upon putting up a log house and made their calculations about what they could do towards building it.

And to these suggestions, JS replied

And shall we, brethren, build a house for our God of logs? No, I have a better plan than that. I have the plan of the house of the Lord, given by himself. You will see by this the difference between our calculations and his idea of things.” Joseph’s mother then wrote that Joseph “then gave them the full plan of the house of the Lord at Kirtland. 

The plan referenced by JS was one that was revealed to him by God.  In fact by June 3rd or 4th the First Presidency had already been shown the plan for the Kirtland Temple in a remarkable vision, according to contemporary accounts.  An early convert recounts the following conversation between Frederick G. Williams and to carptner regaridng the construction of the temple: 

Carpenter Rolph said, ‘Doctor [Williams], what do you think of the house?’ [Williams] answered, ‘It looks to me like the pattern precisely.’ He then related the following: ‘Joseph [Smith] received the word of the Lord for him to take his two counselors, Williams and Rigdon, and come before the Lord, and He would show them the plan or model of the house to be built. We went upon our knees, called on the Lord, and the building appeared within viewing distance, I being the first to discover it. Then we all viewed it together. After we had taken a good look at the exterior, the building seemed to come right over us, and the makeup of the Hall seemed to coincide with that I there saw to a minutiae

Orson Pratt also confirmed the visionary origins of the Kirtland temple.  In a discourse given in 1871, Elder Pratt declared, 

When the Lord commanded this people to build a house in the land of Kirtland, he gave them the pattern by vision from heaven, and commanded them to build that house according to that pattern and order; to have the architecture, not in accordance with architecture devised by men, but to have everything constructed in that house according to the heavenly pattern that he by his voice had inspired to his servants. (JD, 14: 273) 

But this fact shouldn't be surprising to us, since it follows the same pattern of instruction that the Lord gave to Moses regarding the building of the tabernacle.  In Exodus 25, while Moses was on Mount Sinai, the Lord revealed to him the design of the tabernacle, which was patterned off the tabernacle in heaven.  Thus pointing the heavenly pattern the temple is modeled after. 

Section 

1 Verily, thus saith the Lord unto you whom I love, and whom I love I also chasten that their sins may be forgiven, for with the chastisement I prepare a way for their deliverance in all things out of temptation, and I have loved you— 2 Wherefore, ye must needs be chastened and stand rebuked before my face [They must be rebuked so their sins are brought to their attention]; 3 For ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house; 4 For the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh— 5 But behold, verily I say unto you, that there are many who have been ordained among you, whom I have called but few of them are chosen. 6 They who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noon-day [Those who rebel against what they already know, choose to walk in darkness, even though there may be light all around them, and sinning in rebellion against the light is more “grievous” than sinning in ignorance]. 

• Verse 1: Whom I Love I Also Chasten 
• There are two definitions for chasten.  One definition is to 1) "correct by punishment; to inflict pain for the purpose of reclaiming an offender."  The other definition is 2) to "purify from errors or faults." I think both of these definitions are applicable to the Lord's dealing with us.  This is because the way we respond to the Lord's chastening determines whether the the chastening serves to purify us or whether we must suffer punishment or pain in order to be reclaimed -- which was the often the case for the Nephites. 
• Unlike the Missouri saints, who suffered the first kind of chastening by failing to build a temple and suffered sorely because of it, the response of the Kirtland saints falls under the second category because they took the Lord's correction to heart and began to build a temple.   
• As the Lord explain is verse 1, the Lord chastens us in order to alert us to error our ways so we change course, repent, and receive forgiveness.  Yet how we respond is up to us.  Typically the Lord's initial chastisement is a firm rebuke, either directly by his voice and his withholding of the Spirit.  If we are paying attention, we'll recognize this correction and adjust course accordingly.  This is how chastening often occurs through the Doctrine and Covenants.  The Lord calls the sinner out, points out his sin, and the sinner repents. 
• However, and quite frequently, people fail to heed the initial chastisement and continue in their sins.  When this happens, they have to suffer the consequences 
• 6 And my people must needs be chastened until they learn obedience, if it must needs be, by the things which they suffer. (D&C 105) 
• 8 My disciples, in days of old, sought occasion against one another and forgave not one another in their hearts; and for this evil they were afflicted and sorely chastened. (D&C 64) 
• The degree of hardships and suffering depends on the degree of sin committed.  The trials and tribulations of the end time will be severe, because it will be the result of generational accumulation of sin and its attendant consequences 
• Mine indignation is soon to be poured out without measure upon all nations; and this will I do when the cup of their iniquity is full...6 And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations... (D&C 101: 5; 87:6) (Emphasis Added)
• Sinful actions always lead to negative consequences.  God's "punishment" of us is simply turning us over to our desire sin and allowing us to be exposed to its consequence. The righteous reap rewards, while the wicked receive condemnation. 
• He [the wicked] made a pit, and digged it, and is fallen into the ditch which he made. (Pslam 7:15) 
• I will punish you according to the fruit of your doings, saith the Lord (Jer 21:14) 
• Verse 4: For the Preparation 
• The Lord in verse 3 calls the building of the Kirtland Temple a "great command."  Why?  In verse 4 he provides the answer: it will prepare his apostles to "prune" the vineyard.  Although the Kirtland Temple did not institute the endowment that we have today, it did lead to the apostles being endowed with power to bring about his "strange act" (which I'll discuss more about later).   Jospeh Fielding Smith wrote: 
• The Kirtland Temple was necessary before the apostles (who had not yet been called), and other elders of the Church could receive the endowment which the Lord had in store for them. The elders had been out preaching the Gospel and crying repentance ever since the Church was organized and many great men had heard and embraced the truth, nevertheless the elders could not go forth in the power and authority which the Lord intended them to possess until this Temple was built where he could restore keys and powers essential to the more complete preaching of the Gospel and the administering in its ordinances (Church History and Modern Revelation, 1:406).
• Scholar Hyrum Andrus comments add further clarity: 
• "When the Twelve Apostles were called and ordained, in the early months of 1835, they were told that they must cross 'the mighty deep' and preach the gospel to other nations. But, said Oliver Cowdery in the apostolic charge, 'You are not to go to other nations till you receive your endowments. . . . You need a fountain of wisdom, knowledge and intelligence such as you never had...from that time forward the Prophet worked industriously to prepare the Saints for the endowment. In March, 1835, the school in Kirtland closed, 'to give the Elders an opportunity to go forth and proclaim the Gospel, preparatory to the endowment.' Labor in the ministry would assist them to develop the needed humility for that blessing. Heretofore the Prophet had been able to bring but one or two, or at the most but few, to the point of faith and humility necessary to behold with him the visions and powers of God. Now the Church was to be offered this blessing; but it would take preparation. In October, 1835, he admonished the Twelve 'to prepare their hearts in all humility for an endowment with power from on high.' The following month a revelation reproved that quorum for their weaknesses and declared, 'Verily I say unto you, they must all humble themselves before me, before they will be accounted worthy to receive an endowment.'" (Joseph Smith, the Man and the Seer, 88) (emphasis added). 
• By having power from on high to accomplish their work, the apostles would bring forth the Lord's "strange act." 
• What the Lord means by performing his "strange act" is not clear, but it might be an allusion to Isaiah 28: 21, where Isaiah writes: "For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act."
• Mount Perazim refers to David's defeat of the Philistines and the reference to the valley of Gibeon refers to he slaughter of the Amorites by the Israelite forces.  The author of Joshua 10 stresses that the hail that destroyed the Amorite forces was more destructive than that of the Israelite swords (see verse 11).
• In both of these cases, the use of term "strange act" refers to moments where the Lord intervened to deliver his people from their enemies.  Perhaps then the Lord's reference to "strange act" refers to work of delivering his people from their enemies -- either temporal or spiritual. 
• Further observe that the purpose of the Lord performing his "strange act" is to pour out his spirit upon all flesh.  We'll return to this soon. 
• Finally, it is all worthy pointing out that the Lord in 101 uses this same expression of strange act but adds more.  He states: 
• 93 What I have said unto you must needs be, that all men may be left without excuse; 94 That wise men and rulers may hear and know that which they have never considered; 95 That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God. (D&C 101) 
• Here, the Lord explains that his strange act will allow men to discern between the righteous and the wicked. It's possible they are able to do this because they have had the Spirit poured upon them. 
• One possible explanation, based on combining these references, is that the Lord's strange act refers to the Lord delivering his people by empowering them with his spirit to discern between the righteous and the wicked.  Their ability to discern delivers them from being lead astray and deceived. 
• Verse 5: Called But Few Are Chosen 
• Verse 5 shows that the terms called and chosen are separate and distinct.  To be called is to appointed by the Lord, which appointment was given in the pre-existence.  As we learn in Alma 13, there were many who were righteous in the pre-existence that received the privilege of being called in mortality to the Melchizedek priesthood.  Their calling is to be ordained and then receive the Melchizedek priesthood, which doesn't necessarily happen concurrently.  There are those who honor their appointment and receive the Melchizedek priesthood with its attendant rights and privileges. These are they who are chosen. Those who fail to do this are those who are called, but not chosen. Moreover, it's possible for those who have been chosen to fall from position when the fail to exercise the priesthood in righteousness. 
• 34 Behold, there are many called, but few are chosen. And why are they not chosen?35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—36 That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. 37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man. 38 Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God.

7 And for this cause I gave unto you a commandment that you should call your solemn assembly, that your fastings and your mourning might come up into the ears of the Lord of Sabaoth, which is by interpretation, the creator of the first day, the beginning and the end. 8 Yea, verily I say unto you, I gave unto you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power from on high; 9 For this is the promise of the Father unto you; therefore I command you to tarry, even as mine apostles at Jerusalem [The elders to be sent were to remain in Kirtland so they could receive more power to assist them in their efforts]. 10 Nevertheless, my servants sinned a very grievous sin; and contentions arose in the school of the prophets; which was very grievous unto me, saith your Lord; therefore I sent them forth to be chastened.

• Verse 7: For This Cause
• The solemn assembly can only be called in the temple. The prophet Joseph taught the Twelve: 
• “We must have all things prepared, and call our solemn assembly as the Lord has commanded us, that we may be able to accomplish his great work, and it must be done in God’s own way. The house of the Lord must be prepared, and the solemn assembly called and organized in it, according to the order of the house of God; and in it we must attend to the ordinance of washing of feet. . . . The endowment you are so anxious about, you cannot comprehend now. . . . You need an endowment, brethren, in order that you may be prepared and able to overcome all things. . . . All who are prepared, and are sufficiently pure to abide the presence of the Savior will see him in the solemn assembly” (HC, 2:308-310).
• This is the reason why the Lord commanded the saints to build a temple, so they can hold a solemn assembly and be endowed with power. 
• Verse 9: I Command You to Tarry
• The commandment Jesus is referring to was the one he gave his apostles in Luke 24:49, where he commanded them to tarry in Jerusalem until they were "endowed with power from on high.'  Interestingly, most theologians think that  the "endowment" referred to receiving the gift of the Holy Ghost.  However, it's noteworthy to observe that the language used by Christ to the apostles then and the language used to the elders is similar.  Thus it is possible that the tongues of fire event recorded in Acts 1, refers to the apostles being endowed with power beyond the Holy Ghost. 
• As I point show in section 38:32 , the accounts of the endowment received by the elders bears a striking resemblance to the events recorded in Acts 1.  Many of the elders spoke in tongues and prophesied.  A great spiritual manifestation was poured upon those in attendance, similar to Acts 1. 

11 Verily I say unto you, it is my will that you should build a house. If you keep my commandments you shall have power to build it. 12 If you keep not my commandments, the love of the Father shall not continue with you, therefore you shall walk in darkness.

• Verse 12: Love of the Father Shall Not Continue
• Neil A. Maxell explained: 
• It is possible, noted the Lord, for such individuals to be "walking in darkness at noon-day." (D&C 95:6.) How does this condition arise? Quite simply: "If you keep not my commandments, the love of the Father shall not continue with you, therefore you shall walk in darkness." (D&C 95:12.) It is not that God ceases to love the sinner (though despising his deeds); it is that the sinner ceases to love God-and the darkness deepens.
• "There are still other scriptural references to individuals who "love darkness rather than light." (See D&C 10:21; 29:45.) When, however, we reach a certain point-when our eye is single to God's glory we will be "filled with light, and there shall be no darkness" in us, "and that body which is filled with light comprehendeth all things." (D&C 88:67.) Note, however, that the continued presence in us of light and truth clearly depends upon our keeping that first great commandment. (Notwithstanding My Weakness [Salt Lake City: Deseret Book Co., 1981], 81 - 82.) (Emphasis Added).

13 Now here is wisdom, and the mind of the Lord—let the house be built, not after the manner of the world, for I give not unto you that ye shall live after the manner of the world; 14 Therefore, let it be built after the manner which I shall show unto three of you, whom ye shall appoint and ordain unto this power. 15 And the size thereof shall be fifty and five feet in width, and let it be sixty-five feet in length, in the inner court thereof. 16 And let the lower part of the inner court be dedicated unto me for your sacrament offering, and for your preaching, and your fasting, and your praying, and the offering up of your most holy desires unto me, saith your Lord [The ground floor of the Kirtland Temple was to serve as a common meetinghouse for the Kirtland Saints much like a ward or branch meetinghouse of today]. 17 And let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or, in other words, Alphus; or, in other words, Omegus; even Jesus Christ your Lord [The upper floors of the building were to be specifically dedicated for the more sacred purposes associated with training and preparation of the apostles and other Church leaders.]. Amen.

Section 96

Background Information 

This revelations was received on June 4, 1833, the day before construction of the Kirtland Temple began.  The circumstances of the revelation involved a meeting of high priests that assembled together in the "translating room" at Newel K. Whitney's store in Kirtland, Ohio, to discuss the use and management of the acquired Peter French farm.  When the high priests were unable to reach a consensus about who should manage the French farm, they inquired of the Lord about the issue. 

Section 

1 Behold, I say unto you, here is wisdom, whereby ye may know how to act concerning this matter, for it is expedient in me that this stake [Kirtland was a stake of Zion.  Independence was the "center pole"] that I have set for the strength of Zion should be made strong. 2 Therefore, let my servant Newel K. Whitney take charge of the place which is named among you, upon which I design to build mine holy house [The Lord answers the high priest questions, instructing that Newel K. Whitney, under his duties as a bishop, is to manage the French farm]. 3 And again, let it [The French farm] be divided into lots, according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you [To Farm is to be divided among those who are part of the United Order] . 4 Therefore, take heed that ye see to this matter, and that portion that is necessary to benefit mine order, for the purpose of bringing forth my word to the children of men.

5 For behold, verily I say unto you, this is the most expedient in me, that my word should go forth unto the children of men, for the purpose of subduing the hearts of the children of men for your good. Even so. Amen. 

• Verse 5: Subduing the Hearts of the Children of Men 
• In an effort to reclaim the world from their sin, the Lord uses his word.  With JS, the Lord produced more of his word to the world.  Here, the Lord stresses that the most important duty of the church leadership is to publish his word because it can "subdue the hearts" of the children of men. 
• The word subdue has different meanings, and does not only mean to conquer or oppress.  Another meaning of subdue is to "overcome by persuasion or other mild means."  Given that the Lord desires to use his word (the scriptures) to subdue, the definition of overcoming by persuasion is likely the applicable one, since the word, when read and studied, can persuade people to believe in Christ.  And it does so through persuasion and mild means. 
• There are two non-mutually exclusive ways to convert people to Christ.  One way is to use the scriptures to convince people about the error of their ways.  The other is by our example.  If we are deft in both of this means, we can be instruments in the Lord's hand to bring about much good. This means that we are to be both people of study and thorough knowledge of the scriptures, as well as doers of the word.  
• However, in doing this we must be motivated by love.  If our desire is to prove our adversary wrong or show them up, then we perpetuate evil, not goodness, as our impure motives can't lead to good works, it will only lead to contention and disputations. 

6 And again, verily I say unto you, it is wisdom and expedient in me, that my servant John Johnson whose offering I have accepted, and whose prayers I have heard, unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth— 7 For he is a descendant of Joseph [John Johnson is a descendant of Jospeh of Egypt] and a partaker of the blessings of the promise made unto his fathers [i.e., Jacob --> Issac --> Abraham]—8 Verily I say unto you, it is expedient in me that he should become a member of the order, that he may assist in bringing forth my word unto the children of men. 9 Therefore ye shall ordain him unto this blessing, and he shall seek diligently to take away incumbrances that are upon the house named among you, that he may dwell therein. Even so. Amen.

• Verses 6-9: John Johnson
• Recall that Brother Johnson and his family lived in Hiram, Ohio.  One commentator explained:
• The Smith and Rigdon families had lived at the Johnson farm while Joseph, with Sidney as scribe, wrote much of the Joseph Smith Translation.  Joseph and Emma occupied part of the Johnson home, and Joseph received several revelations there, including section 76.  The Johnson home was also the location of several church conferences.  There also Joseph and Sidney were tarred and feathered by a mob.  Unavoidably, all of these things had put additional burdens upon the Johnson family.  For bearing these patiently, the Lord here blesses Brother Johnson and directs that he be made a part of the United Firm.  Members of this order consecrated their possessions to the Church, agreeing to conduct their affairs according to the law of consecration for the benefit of the Church, and Brother Johnson was to put up the security to pay off the Peter French property for the firm (see verse 9).
• Verse 9: Take Away Incumbrances That Are Upon the House 
• At this time, as indicated in the introduction, the Church had negotiated the purchase of a farm from Peter French, which included a house or inn. The Lord commanded John Johnson to supply funds to help pay the debt the United Firm incurred in the purchase of the farm.
• One commentator explained:
• This simple passage in the Doctrine and Covenants had a profound influence in the life of John Johnson and the history of the Church.  John sold his home and farm in Hiram, Ohio, as part of honoring the covenant he had made as a member of the United Firm.  The large frame home is still standing today, along with several other buildings on the property.  In fact, the home is used as a visitors’ center for the Church.  It is evident that John was a prosperous farmer in the community.  
• The proceeds from the sale of his farm in Hiram were combined with the money of the order to pay the mortgage on the Peter French farm.  It was on a part of this land that the Kirtland Temple was built.  This temple and the blessings received in it  were made possible in part by John's offering.  Therefore, an obscure commandment in the Doctrine and Covenants to an individual not commonly known shows the importance of the covenants made by real people of the 1830s.  Further, the implication is that members today who keep their covenant of consecrating their worldly wealth and time may someday be given the same promise the Lord gave to John Johnson, “Unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth” (verse 6).

Section 97

Background Information 

This revelations was received on August 2, 1833, and is addressed to the Missouri saints.  At the time this revelation was received, the Missouri saints had been living in Missouri for two years.  They were also experienced persecution, which by August 2, 1833, had cascaded into the destruction of the printing press and the leaders, under the threat of violence, signing an agreement to leave Jackson County by January 1, 1834. 

The outcome of the saints signing the agreement was precipitated by the events on July 20, where a mob of about 300 men destroyed the printing press of W.W. Phelps.  The destruction included most of the copies of the 1833 Book of Commandments, which were in the process of being printed.  Some of the copes were saved by the daring and heroic efforts of two teenage sisters.  The mob also took Bishop Edward Partridge to the public where they tarred and feathered him.  They later ransacked the Gilbert and Whitney store. 

This events concluded On July 23 (the very same day the cornerstones were laid for the Kirtland Temple), where the church leaders were forced to sign an agreement to leave Jackson Country by January 1.  And despite attempts at legal redress, severe persecution continued, and the majority of the saints were driven from their homes to take refuge in Clay, Ray, Van Buren, Lafayette, and other counties by November of 1833.

JS received this revelation before he received any correspondence of what happened.  Because carrier by horse was the fastest means of communication at that time, and the distance between Kirtland and Independence was nearly 1,000 miles, almost a two-week journey, JS did not receive any information about the saints affliction until mid-August.  And when he did, many of the Mormons had left Jackson County and had crossed the Missouri River to Clay County.  They had no homes, no cabins, and only a few tents and wagons. 

Section 

1 Verily I say unto you my friends, I speak unto you with my voice, even the voice of my Spirit [the voice of the Spirit is the Lord's voice], that I may show unto you my will concerning your brethren in the land of Zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth. 2 Verily, verily I say unto you, blessed are such, for they [the humble ones in Zion] shall obtain; for I, the Lord, show mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them [the humble] unto judgment. 

• Verse 2: Bring Them Unto Judgment 
• The Lord's judgment tends to be viewed only negatively,  suggesting that those who are judged by the Lord are the wicked.  But this is isn't true.  For instance, a Plaintiff who sues a Defendant in our legal system welcomes the judge's judgment because it will provide him the relief he is seeking.  The same concept applies with the Lord. Those who are humble and seeking diligently to learn wisdom are those who will be rewarded by the Lord's judgment.  
• The law of justice requires a balance.  Our image of Lady Justice, who is blind folded and holding scales in her hands represents this concept.  The imagery of scales is to convey the idea that justice must be balanced.  And this makes sense.  An injustice occurs when someone experiences of wrong of some sort.  It is the occurrence of the wrong which shifts the equilibrium of the scales, creating an imbalance.  Justice demands that the imbalance be corrected. The correction (i.e., the balancing) comes from compensation to the victim.  And this compensation on a cosmic scale occurs through blessings. 
• Now whether that happens in the real world, is disputable, but on the cosmic scale, justice must be balanced.  The scale might not happen immediately, but it eventually will.  And God balances the unequal scales by bestowing blessings on the victim.  For instance, Jospeh of Egypt's imprisonment was a gross injustice, but eventually that imbalance was corrected when he became vice-regent to the pharaoh.  Hannah's giving up of her son Samuel, resulted in her being blessed with three additional sons afterwards.  And this is why the sons of Mosiah had to suffer tremendous hardship before they could bring about salvation to the Lamanites.  The Lord compensated their suffering by blessing them with power to convert thousands of them. 
• What follows is my belief about the implication of this principle of justice.   If we seek to receive all that God has, then we have to face many injustices.  The reason being is that we can't merit God' position due to our own status.  But through faithful endurance through the injustice and sacrifices, we eventually merit the blessings, which include receiving all that God has.  This is how God uses the works of the Devil to advance righteousness and bring about much good.  
• Abraham's series of trials, which included almost being sacrificed by his father, leaving is homeland, losing his wife to the pharaoh for a certain period, and ultimately being instructed to kill his son, caused enough injustice that he received the blessing of Godhood.
• This same principle applies to the Lord, albeit slightly differently.  The Lord, on his own, merited Godhood.  So what did he gain from his atonement?  The answer is that because he, as a perfect human, was unjustly killed, the blessing he receives he imparts to us -- especially those who don't 'merit it.  And he does it so we repent and come unto him.  This is how the savior truly is love.  He suffered every injustice because of his love for us.  This is how the Lord is able to extend mercy.  Abinadi understood the concept very well
• 7 Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father. 8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men— 9 Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice. (Mosiah 15) 
• It is also how he received the power of resurrection. By willingly giving up his life, he was able to receive it back and by consequence those who are his "seed" would receive the same opportunity through the extension of his blessing.  
• But turning back to the Lord's statement in verse.  Lord's judgment of the meek is a blessing to the meek because due to their righteousness they will receive blessings.  This is why the David in the Psalms, pleads for the Lord's justice, not mercy, so that he can receive the blessings owed to him on account of his righteousness.  And the Lord is justified in extending these blessings because the meek are entitled to it under the demands of justice. 
• This is one reason why the end-times, despite how hard they will be, will also be a blessing.  Because many of the righteous will face persecution and severe trials, the law of justice will demand compensation, a correction, to the injustice.  It also why there will be many signs and wonders during those days, because the blessing of God will be poured out abundantly on the afflicted and wronged people. 
• This hopefully should gives us a better perspective in dealing with our current trials (that are not caused by us) and when we look at the plight and suffering of others across the world.  The scales of justice will always balance, and the victim will be compensated by blessings.  Sometimes God delays his justice in order to give time to the wicked to repent, which allows them to suffer the consequence of their actions.  But justice is always meted. 

3 Behold, I say unto you, concerning the school in Zion, I, the Lord, am well pleased that there should be a school in Zion, and also with my servant Parley P. Pratt, for he [Parley Pratt] abideth in me. 4 And inasmuch as he [Parley Pratt] continueth to abide in me he [Parley Pratt] shall continue to preside over the school in the land of Zion until I shall give unto him other commandments. 5 And I will bless him with a multiplicity of blessings, in expounding all scriptures and mysteries to the edification of the school, and of the church in Zion.

• Verse 5: I Will Bless Him...In Expounding All Scriptures...
• Elder Pratt recorded his experiences with this school as follows:
• In the latter part of summer and in the autumn, I devoted almost my entire time in ministering among the churches holding meetings, visiting the sick, comforting the afflicted, and giving counsel. A school of Elders was also organized, over which I was called to preside. This class, to the number of about sixty, met for instruction once a week. The place of meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached, and prophesied, and exercised ourselves in the gifts of the Holy Spirit. Here great blessings were poured out, and many great and marvelous things were manifested and taught. The Lord gave me great wisdom, and enabled me to teach and edify the Elders, and comfort and encourage them in their preparations for the great work which lay before us. I was also much edified and strengthened. To attend this school I had to travel on foot, and sometimes with bare feet at that, about six miles. This I did once a week, besides visiting and preaching in five or six branches a week” (Autobiography, 93-94).

6 And to the residue of the school [School of Prophets], I, the Lord, am willing to show mercy; nevertheless, there are those that must needs be chastened, and their works shall be made known. 7 The ax is laid at the root of the trees; and every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. I, the Lord, have spoken it. 8 Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice—yea, every sacrifice which I, the Lord, shall command—they are accepted of me. 9 For I, the Lord, will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit.

• Verse 7: The Ax is Laid At The Root
• This phrase comes from Matthew 3:10 and also the in Alma 5:52.  In the New Testament, it was delivered to the apostate and wicked Pharisee and Saducee Jews who would soon be destroyed by their failed revolt against Rome; in the Book of Mormon, this warning is given to the people of Alma who had great need to repent of their sins and had before the war with the Lamanites. 
• Based on how the context of how this statement is used, the phrase appears to be used when referring to an apostate group of people, or those who have had the truth and rejected it.  Those who are called out of the world to follow the Lord have a duty to bear fruit.  And they bear fruit by their good works.  
• Good works refers to actions by those who have been redeemed by the Lord.  Until one is redeemed by the Lord, they exist in a state of wickedness and being wicked their actions are wicked ("a corrupt tree can't "bring forth good fruit.").  Those who are redeemed have been purified by the Spirit and imbued with the Spirit to guide them.  As a result, they are to be lights unto the world and seek to bring goodness into it, to counteract the darkness.  This is the duty of every person who has been born again and these are the works we are to perform.  
• The Saints in Missouri had received the Holy Ghost and thus were under obligation to do good works.  However, many failed.  As we'll learn in section 98, many of the saints actions caused contention and strife, instead of peace and unity.  Thus the were trees who were not bearing fruit. 
• The imagery of the ax and tree is provocative.  Trees can’t move. They can’t run away or hide from the woodsman’s ax. Their only defense against being cut down for firewood lies in producing valuable fruit.
• 1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. (John 15)
• Thus the Lord is warning the Missouri saints that if they don't shape out and start doing good, they will be cut off. 
• Verse 8: Accepted of Me
• To receive all the God has requires us that we must be faithful throughout every sacrifice we are called to make.  Over the years I've learned that those who make it to Zion will consist of a vast array of different people, many who are not LDS.  I've also learned that many LDS won't make it, despite their affiliation with the church.  This is because those who are accepted by God are those who are entitled to live in Zion.  And thus to be accepted by God requires the person to obey their covenants by sacrifice.  Those who are members of the LDS church, but are unable to sacrifice what the Lord requires are not accepted of him.  Likewise, those who are not members of the LDS faith, but who obey the Lord in all things he directs them to do, are accepted of him. 
• And as the Lord explained to his disciples: 
• 21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
• If the Lord requires a particular sacrifice to be made, then it is his will.  Only those who follow the Lord's will, will enter into the kingdom of heaven.  This is what it means to be righteous. 

10 Verily I say unto you [Missouri saints], that it is my will that a house [temple] should be built unto me in the land of Zion, like unto the pattern which I have given you. 11 Yea, let it be built speedily, by the tithing of my people. 12 Behold, this is the tithing and the sacrifice which I, the Lord, require at their hands, that there may be a house built unto me for the salvation of Zion— 13 For a place of thanksgiving for all saints, and for a place of instruction for all those who are called to the work of the ministry in all their several callings and offices; 14 That they may be perfected in the understanding of their ministry, in theory, in principle, and in doctrine, in all things pertaining to the kingdom of God on the earth, the keys of which kingdom have been conferred upon you. 

• Verses11-14: Let It Be Built Speedily
• As we saw in the section 93, the Lord provided the principle before giving the instruction.  He does the same here.  In the preceding verse, he explains that those who expect to be accepted by him must obey their covenants by the sacrifices he requires of them.  Here, he lays out the sacrifice: that they speedily build a temple with their tithing.  And the purpose of doing this is for the salvation of Zion. 
• Recall the discussion above about the workings of justice.  Although some of the Missouri saints were righteous and thus deserving of the Lord's protection, many weren't.  Before the Lord could deliver Zion from the mob in Missouri, the saints had to sacrifice -- face an injustice -- so that they could claim the justice of the Lord on their behalf.  In other words, it would be unjust for the Lord to defend the wicked saints, when the actions of the wicked saints led to their hardships.  After all, God is bound by the immutable law of justice which has always existed.  
• Moreover, the command to build a temple when the saints had agreed to leave Jackson Country, would have required tremendous faith.  And in President Kimball's words, "faith precedes the miracle." 
• How this would have played out is, of course, speculation, because the Missouri saints dithered in the command and failed to build the temple.  But my guess is that the Lord, in some way or another, would have prevented the Missouri saints from being expelled from Jackson country, turning Independence into a place of learning and instruction in the ways of the Lord.  The Lord also gives a hint in verses 14 - 16. 
• While the command given to them was undoubtedly hard, the Lord was not unreasonable in his expectations.  Aware of what the saints were experiencing, he permitted them to build the temple speedily.  The Missouri saints were given a different standard than the Kirtland saints, who were not experiencing the same level of persecution. 
• This example again illustrates the principle that the Lord gives commands to us according to our circumstances.  The Spirit aids us in knowing what command is specifically for us. 

15 And inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it [the temple]; 16 Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it [the temple] shall see God. 17 But if it [temple] be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples. 18 And, now, behold, if Zion do these things [i.e., build a temple and ensure that its not defiled] she [Zion] shall prosper, and spread herself and become very glorious, very great, and very terrible. 19 And the nations of the earth shall honor her, and shall say: Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there [Zion remains because God's presence is there]; 20 And he hath sworn by the power of his might to be her [Zion's] salvation and her [Zion's]  high tower. 21 Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—the pure in heart; therefore, let Zion rejoice, while all the wicked shall mourn.

• Verse 15: My Glory Shall Rest Upon It
• The establishment of temple bring about the Lord's visitation to that temple, causing the worthy attendants to abide his physical presence, and in turn receive power.  Moreover, with the Lord's presence present, the temple would be a fortress of protection against the enemies of the saints.  

22 For behold, and lo, vengeance cometh speedily upon the ungodly as the whirlwind; and who shall escape it? 23 The Lord’s scourge shall pass over by night and by day, and the report thereof shall vex all people; yea, it [the scourge] shall not be stayed until the Lord come [the scourge will remain until the Lord comes in his glory to the earth]; 24 For the indignation of the Lord is kindled against their abominations and all their wicked works. 25 Nevertheless, Zion shall escape if she observe to do all things whatsoever I have commanded her. 26 But if she observe not to do whatsoever I have commanded her, I will visit her according to all her works, with sore affliction, with pestilence, with plague, with sword, with vengeance, with devouring fire.

• Verse 23: ...Until the Lord Comes
• When Zion is established, the Lord will visit her from time-to-time.  However, the Lord does not come in his full glory unto the world until the end of the tribulation.  This means that when Zion is established, the inhabitants will interact with the Lord and will not have to wait until the end of tribulation to see him. 
• Verse 26: Visit Her According to Her Works 
• Again the Lord indicates that if the saints in Missouri (who are labeled Zion, at this time) don't shape up, then they works will be turned upon them.  There is no indication that any steps were ever taken in Independence to begin construction of a temple in the two years following the dedication of the temple site.  Failing collectively to keep the Lord’s commandment, those saints were completely driven out of Jackson County by the following November, and over the next five years all the woes listed in verse 26 also fell upon them.
• Elder Deal L. Larsen remarked: 
• We must recognize from this warning [referring to verse 26] that it is not enough to be a Latter-day Saint in name only. It is not enough to simply declare that we are a chosen people of the Lord. We must keep the trust he has given us. We must qualify for his blessing by the way we remain different from the world in our obedience to his laws. Otherwise, we have no promise, and our fate will be the fate of the world....there are too many whose lives are being contaminated by the worldly trends. This is not a light matter. The judgments of God will not be withheld from those who willfully, knowing who they are and what is expected of them, allow themselves to be drawn along the precarious paths of worldly conduct. To such as there are who are within the sound of my voice tonight, I say: Take the upward path. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." (Gal. 6:7.) ("A Royal Generation," Ensign, May 1983, 34-35) (Clarification Added).

27 Nevertheless, let it be read this once to her [Zion's] ears, that I, the Lord, have accepted of her offering; and if she sin no more none of these things shall come upon her [what was described in verse 26]; 28 And I will bless her [Zion] with blessings, and multiply a multiplicity of blessings upon her, and upon her generations forever and ever, saith the Lord your God. Amen.

• Verse 27: If She Sin No More
• Despite the failing of the Missouri saints, the Lord extended them a chance to repent and establish Zion.  One wonders how our church history would have been different in the Missouri saints heeded the Lord's command. For one, we would be living in Zion at this moment, instead of in a fallen world.  We would have also walked in the presence of the Lord and dwelt in a state of peace and joy.  However, because the Missouri saints failed, Zion still remains in the "wilderness" waiting for us to call her out from there. 

Commentary for Doctrine and Covenants: Section 93

 

The Holy Trinity by Pierre Mignard

Section 93

Background Information 

Next to sections 76 and 88, section 93 is one of the greatest doctrinal revelations received in this dispensation.  Section 93 was received on May 6, a few weeks after the School of Prophets adjourned for the warm season.  As Matthew McBride remarked, section 93 "departed from traditional Christian ideas about the nature of humankind, opening startling new vistas on our premortal past, our future potential, and our relationship to God." He goes on to further explain: 

Since the fifth century, Christian orthodoxy had imposed an almost impassable gulf between the Creator and His creations. Humankind, Christians came to believe, was created from nothing. God was not a craftsman who refashioned existing materials but wholly different and apart from His creation—mysterious and unknowable. The Bible’s parent-child description of God’s relationship to us was understood largely as a metaphor instead of a literal kinship. To suggest otherwise, in the estimation of most Christian thinkers, blasphemously lessened God or dangerously elevated humankind.

The Jospeh Smith Papers also explained: 

[Section 93] directly challenged several prevailing Christian beliefs of the time, including doctrines regarding the nature of Jesus Christ, especially his humanity and divinity, that most Christians believed had been settled by the Council of Chalcedon in AD 451. That council held that Jesus Christ was both fully human and fully divine, “that in Christ two distinct natures were united in one person, without any change, mixture, or confusion.”This revelation instead describes Jesus as having “received not of the fulness at the first but received grace for grace and he received not of the fulness but continued from grace to grace until he received a fulness.”

...

[Section 93] revelation also challenged the general Christian concept of creation ex nihilo by stating that “inteligence or the Light of truth was not created or made.” In an even greater contrast to the prevailing belief in the omnipotence of God, this revelation expressly stated not only that intelligence was “not created or made” by God, but also that it could not, in fact, be created by him.         

Section 93 was first published in the 1835 edition of the Doctrine and Covenants.  And by 1939, JS appears to have enlarged the teaching of section 93.  In sermon that year, he was recorded as teaching: 

The spirit of man is not a created being: it existed from Eternity and will exist to Eternity. Any thing created cannot be eternal and Earth, water, &c all these had their existence in an elementary state from Eternity. Our Savior speaks of children and says their Angels always stand before my Father. The Father called all spirits before him at the creation of man and organized them.

A few years later he further explained: 

God was a self exhisting being, man exhist upon the same principle. God made a tabernacle & por spirit in it and it became a Human soul, man exhisted in spirit & mind coequal with God himself. . . . God has power to institute laws to instruct the weaker intelligences that they may be exhalted with himself. 

Indeed, section 93 had such an impact on JS that he spent the remainder of his life pondering its meaning and implications, later teaching, based on the the truth contained in section 93, that men and women were co-eternal with God and could become like Him by "“going from a small capacity to a great capacity,” until eventually they dwell “in everlasting burnings.”

This is perhaps the greatest contribution of 93.  Showing that man's destiny is to dwell amongst the great creator and become as he is, to inherit thrones, principalities, dominions, and kingdoms, ascending from exhalation to exhalation,  by line upon line and precept upon precept.  

Section 

1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am; 2 And that I am the true light that lighteth every man that cometh into the world; 3 And that I am in the Father, and the Father in me, and the Father and I are one— 4 The Father because he gave me of his fulness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men. 5 I was in the world and received of my Father, and the works of him [the Father] were plainly manifest [God's works were plainly manifested through Christ because Christ openly showed his goodness to the people].

• Verse 1: Know That I Am
• To actual and personally know the Lord is the objective of all followers of Christ.  This is one of the messages of the Book of Mormon and is reinforced in the Doctrine and Covenants throughout many of the sermons that JS gave during his lifetime.  From the beginning of the world, starting from the patriarchs of Adam to Noah, the righteous of mankind was in association with God.  After the flood, that knowledge was lost until Abraham restored it through his covenant with God.  And then some point after Jacob and his twelve sons settled in Egypt, that knowledge was lost again.  
• The Israelites knew about the God of Abraham, Issac, and Jacob during their captivity, but they did not know him like their progenitors.  It was this knowledge which Moses sought to distill, but due to their hard hearts, they rejected it, desiring that Moses to speak to God on their behalf.  From then, the knowledge of God was known, but only by those individuals who sought him out.  These were the prophets, such as Samuel, Nathaniel, Elijah, and Elisha, etc. Each of these strove to teach the knowledge of God to their people, only to be met with rejection and scorn.  After the Jews returned to their ancestral land, God through Ezra and Nehemiah, worked to restore what was lost.  But the Jews were unable to humble themselves to receive what was for them.  Eventually God's revelation of himself would have to wait. 
• When it finally came, it came through the birth of Jesus Christ.  Christ sought to restore the knowledge of God to the largely apostate Jews.  He did this by manifesting the power of God and reaching out the lost.  Upon his resurrection, he returned and ministered to his disciples for 40 days, assuring them he will abide with them as the other comforter. 
• Interestingly enough, expect for the end of the Nephite civilization, the Nephites did not fall into the kind of apostasy as did the Israelites in the old world.  One wonders if being separated on a different content allowed the Lord to preserve his truth among them.  The Nephites were fortunately to have prophet after prophet, and missionary after missionary, take the effort to call them to repentance, so they would not lose the precious knowledge of Christ. 
• JS's ministry was to restore.  But much of this restoration was centered on restoring lost truths, not knew knowledge.  One of these truths was to redirects man aim towards coming into Christ's presence.  For, as the Lord told the Brother of Jared, it is by coming into his presence that we are redeemed from the fall, ensuring us a inheritance in the heavenly mansions above. 
• Given this context, it is telling that the first thing the Lord says in section 93, when talking about the nature of progression, is that we can see and know him as he is.  And this is not only for the leaders of the church, but "every soul" who:
• Forsakes his sins; 
• cometh unto him; 
• calleth upon his name; and
• keep his commandments 
• Cometh Unto Me: To come unto Christ is to enter into the covenants of the gospel and thereby become one with Christ as his son or daughter in his kingdom (see D&C 25:1; John 17:21-23).  Through coming to Christ and becoming one with him in this way, we cease to belong to this fallen world and become “fellowcitizens with the saints” (Ephesians 2:19-20).
• Calleth Upon My Name: To call upon the name of Christ is to seek his power and authority in our lives in our prayers and in our ordinances by doing all that we do “in the name of Jesus Christ.” In this way we accept Jesus Christ as our Lord and Master and our Mediator with Father.
• Know That I Am: President Spencer W. Kimball said: “I have learned that where there is a prayerful heart, a hungering after righteousness, a forsaking of sins, and obedience to the commandments of God, the Lord pours out more and more light until there is finally power to pierce the heavenly veil and to know more than man knows. A person of such righteousness has the priceless promise that one day he shall see the Lord’s face and know that he is” (Ensign, March 1980, 4).
• Verses 3-4: I Am In the Father, and the Father In Me
• Christ has fully assumed the character of God, his presence and actions manifest that of the Father.  Hence why the Lord told his disciples "he that hath seen me hath seen the Father.  The will of the Father and Christ is inseparable and indivisible.  Similarly, we are one in Christ we our character is like his. This is what it means to take upon his name.  We act as Christ would act in any situation we're placed in. 
• Christ is the Father, because he has obtained a fulness.  Father is a title.  Those who are fathers are those who have obtained a fullness of God's glory.  Christ is the son because he condescended to earth and took upon a mortal tabernacle and "dwelt among the sons of men." 

From verses 6 -18, the Lord quotes the record of John

6 And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed. 7 And he bore record, saying: I saw his glory, that he was in the beginning, before the world was; 8 Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation— 9 The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men. 10 The worlds were made by him; men were made by him; all things were made by him, and through him, and of him [This repeats what we learned in section 88 -- that all things in the universe were created by Christ].

• Verse 6: John Saw and Bore Record
• It is unclear which John verse 6 is referring to.  It could be either John the Baptist or John the Beloved.  In any case, whoever this John is, he recorded about the progression of the Lord, as I'll discuss more in verse 11.  
• Personally, I'm inclined to believe that the John being referred to in verse 6 refers to John the Baptist.  My reason for this is because John, who was the cousin of Jesus, would have the most intimate knowledge of the Savior -- from birth until his baptism.  He would have observed Christ's growth as he matured from a boy to a man, observing his acquiring of light and truth.  Moreover, it was John the Baptists mission to prepare the way for Christ.  What better way to do that than to bear record of who the Christ was and is. 
• Some may counter that verses 8-9 come from John's gospel.  To that, I suggest that perhaps John the Beloved borrowed that phrase from John the Baptist.  This is possible, given that John the Beloved was a disciple of John the Baptist.  

11 And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us. 12 And I, John, saw that he received not of the fulness at the first, but received grace for grace; 13 And he received not of the fulness at first, but continued from grace to grace, until he received a fulness; 14 And thus he was called the Son of God, because he received not of the fulness at the first.

• Verse 11: Received Not A Fulness At First
• Verse 11 lays out one of the most profound doctrines: Christ did not possess a fulness of God's glory at first, but gained that glory incrementally by acquiring light.  Thus he, like all of us, started out as a spirit and he progressed through his diligence and heed.  The difference between he and us is that he desired light and truth more than we did. 
• Interestingly, it seems that the Book of Mormon prophets knew about this doctrine.  Alma taught the people of Ammonihah that all started out on the same level, "being left to choose good or evil."  And in 2 Nephi the Lord taught: 
• "I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have."
• Returning to Alma he also explained:
• 9 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) 
• Like Christ, we grow into a fulness step by step.  This growth requires diligence and a willingness to receive more.  JS warned about what he termed "setting up stakes".  To set up stakes is to essentially draw a line in the sand, saying that "I will believe but only up to this point and I will reject anything that contradicts my current belief system of makes me feel unconformable." 
• We have to understand that the mysteries of God are much more expansive than we can even perceive and they can only be taught by God himself (see D&C 76).  The current teachings we have in the church are not enough to exalt us.  They are the fundamentals.  A basis upon which we can rest our faith.  To receive the same glory as Christ, however, requires us to seek out and obtain truth that exalts.  
• We when diligently apply ourselves to acquiring more truth within our sphere of understanding, God will give us more light.  The term used in verse 11 to describe this is "grace for grace".  To be understand this concept, consider what one scholar wrote: 
• If individuals have been given added light and knowledge because of their obedience, they are required to be more obedient than they were before they received the added light. If they, in turn, increase their obedience, humility, and repentance to match the new added light, they receive additional light, which requires them to live a higher level of obedience. If they increase their obedience, they receive an increase in light, and so on. This cycle continues “until,” as the Lord stated, the individual “is glorified in truth and knoweth all things” (D&C 93:28). (see Bryce L. Dunford, Religious Educator Vol. 3 No. 2 · 2002) 

15 And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son. 16 And I, John, bear record that he received a fulness of the glory of the Father; 17 And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him. 18 And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John [We have not received this record yet, what does that tell us about our faithfulness as a church to the Lord].

19 I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness. 20 For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace [obedience to God's commands is how we grow receive grace for grace]. 

• Verse 19: Know What Your Worship
• The purpose of giving these teaching in section 93 is so that we actually know the kind of person we are worshipping.  When we worship Christ, we are worship a being who has started at the same level we all did, but who, through is love of truth and light, ascended above all things to sit at the right-hand of God.  Knowing that the is the being we worship, gives us proper perspective about the nature and working of God.  True worship is not done once a week in the chapel, but is the emulation of the son in our daily lives.  The purpose of the law of Moses were to rituals and physical acts to instill within the Israelites that we are to emulate God within our lives and to the world at all times and all places. One who properly worships the Lord is one who constantly has his eyes fixed upon him. 
• Consider Alma's teaching to his son Helaman, 
• 35 O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God. 36 Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let all thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever. 37 Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day.
• Adopting this type of worship is the only way we can come unto Father and receive his fulness, because in order to receive all the he has, all of us (that is, all of us which does not share the character of God) must be emptied out.  After all, one who has a glass full of water, can't receive additional water.  True worship empties us.  

21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn; 22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn. 23 Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth; 24 And truth is knowledge of things as they are, and as they were, and as they are to come; 25 And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning. 26 The Spirit of truth is of God. I am the Spirit of truth [Christ is the Spirit of Truth because his spirit has assimilated all truth -- his spirit is full 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.

• Verse 22: Begotten of Me 
• To be begotten of the Lord is to become his son or daughter.  We become his son or daughter through baptism of water and fire.  
• 17 And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled. (3 Nephi 11) 
• The baptism of fire gifts us the Holy Ghost, which purify us, causing us to be born in the spirit.  We are "born in the spirit" because our spirits are given the gift of the Holy Ghost.  The Holy Ghost (or Holy Spirit) is the mind of the Father and the Son. 
• Quote
• Baptism of Fire is when our Spirits are infused by the mind of the Father and the Son.  It is here that Christ becomes our father and we his sons and daughters.  And it is here that we take upon his name because we begin to adopt his character.  It is here that we are part of God's family. 
• Verse 24: Truth 
• This passage declares that there is an objective reality in the universe.  Things are not merely whatever they are perceived to be, or believed to be, or interpreted to be.  Reality is not subjective.  Truth is revealed to us when we are obedient to the Lord's commands, which becomes integrated within and changes us to become like God. 
• Noteworthy with verse 24 is that it teaches that there is no such thing as independent categories of truth.  To God, truth is one great whole. We cannot say, for example, that “there is scientific truth and spiritual truth, and the two conflict.” 
• Truth is communicated non-verbally between intelligences. Each constantly communicates his state—present, past, and future. For one who can receive this communication perfectly, all truth is before him continually.

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. 30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence. 31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light. 32 And every man whose spirit receiveth not the light is under condemnation. 

• Verse 29: Intelligence 
• The precise meaning of intelligence is unclear.  But verse 29 teaches us that it was something that can't be created and the man is it.  Intelligence is something that exists eternally.  Since man is intelligence, it means that a part of us always existed.  What that "part" is is not entirely clear.  The Lord's use of the term "intelligence" is his attempt to use our language to describe a certain concept.  Unfortunately, our language is unable to convey it fully.  According to the 1828 dictionary, the word "intelligence" could refer to a spiritual being.  Thus, although the word intelligence seems vague to us, it appears to have been a term used in JS' day to refer to spiritual beings.  The Lord then worked through that framework when teaching about the metaphysical realm. 
• In addition to this, we learn that the intelligence, which is part of us, is truth.  
• Verse 30: There Is No Existence
• The essence of man, which we call intelligence, is truth. Truth consists of things as they are and will always be.  Another way to express it is that which exists within reality is true.  We are true because we have an existence.  Falsehood is that which doesn't exist.  Satan is the father of falsehood because everything he teaches is an illusion.  Satan's master lie is that we can find lasting happiness in whatever we want -- in our imagination.  Hence why one major characteristic of a wicked society is that of being caught up in "vain imaginations." The wicked find comfort in a lie instead of letting the light shine and show them how they are mistaken. 
• Today we see this attitude transpiring in our society, where the new philosophy is that things don't have to be the way they are and that by placing our trust in the esteemed intellectuals who know the answer and by crafting the right policy, we can live in a world void of poverty and suffering.  This philosophy seeks to outsource responsibility onto individuals it believes are responsible for the suffering of others.  
• Although a world without suffering is possible,  but it must be brought about according to reality, not mere wishing.  And this is where society falters.  By pursing this false ideas, they remove the foundation of reality. And when that happens the house crumbles. 
• In some sense, which is not entirely clear, we, who are beings of truth, have been placed in a "sphere" -- a realm, a domain -- to act for ourselves.  I'm inclined to believe that this "sphere" could be the pre-mortal life and/or it can be on earth.  And it is within that sphere we are to act.
• To act is to exist.  We choose by our action whether we will grow in light and truth and therefore progress upwards, or to accept falsehood and regress into lower levels of being.  This is what it means to be agent -- man has the power to act in the sphere in which he was placed.    We properly act by receiving light.  The acquiring of light and truth leads to greater knowledge, and thus greater ability to act.  With more knowledge, we have greater awareness of reality -- and its limitations.  Such knowledge allows to engage with reality at a greater level than before.  God is completely free because is completely aware of reality and its laws, and uses those laws to bless others and further his work. 
• This is why we came to earth, as alluded in D&C 27, to learn how to distinguish between good and evil and then choose the good.  Apparently, our progression in the pre-existence was limited until we received a body (see verses 33-35 below).  Our progression was limited because our joy was limited.  It's possible that by having a body, with its desires and weaknesses, we were given a new dimension of good and evil that our had spirits never comprehended. To advance in further light, we needed to learn how to use our body as an instrument to acquire more light and truth. 

33 For man is spirit. The elements are eternal, and spirit and element [in other words, body -- see verse 35], inseparably connected, receive a fulness of joy [see D&C 88]; 34 And when separated [when spirit and body are separated], man cannot receive a fulness of joy. 35 The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple. 36 The glory of God is intelligence, or, in other words, light and truth. 37 Light and truth forsake that evil one. 

• Verse 35: Man Is the Tabernacle of God, Even Temples
• The physical temple structures that we attend and worship in represent what we are to be personally.  The endowment we go through represents the endowment that we are to experience in our personal lives.  The visiting of angels, the parting of the veil, is to happen to us. Our bodies our to progress the different stages of glory with the celestial kingdom as our end destination.  As we recall from section 88, in order to inherit a celestial glory, the body and spirit (soul) must be sanctified. 
• Verse 37: Forsake the Evil One
• The Lord section 50 explained the following: 
• 23 And that which doth not edify is not of God, and is darkness. 24 That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day. 25 And again, verily I say unto you, and I say it that you may know the truth, that you may chase darkness from among you;

38 Every spirit of man was innocent [without sin] in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent [without sin] before God. 39 And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers.

• Verse 38: Innocent in the Beginning 
• Because some essence of us has always existed, the term beginning, as used in section 38, doesn't refer to creation, as in being created from nothing, but refers to a point in time.  What this point is, is not clear.  However, it could be referring to the moment where our essence become formed into a spiritual personage.  In any case, it is at this beginning (whatever that beginning is) that we were innocent, and in the words of Alma, left to choose between good and evil.  Some chose only evil, some a little of both, and others sought out goodness by choosing to exercise faith and repent (see Alma 13). 
• We also become innocent again when we were born into the earth as infants.  Thus despite our wrong choices in the pre-existence, we all once again started from ground zero, once again left to choose between good and evil.  However, those who, through their heed and diligence to light in the preexistence, are more apt to recognize and seek for it on earth because their Spirit was acquainted with it is the pre-existence.  The veil does not remove our recognition of light, only our memory.  This is why Christ was able to grow to a fulness on earth, because his soul hungered and thirsted for it. 
• Verse 39: Taketh Away Light and Truth
• We lose light and truth through disobedience and false traditions.  Each time we ignore and don't respond to a commandment given to us from God, we lose light.  This is because each commandment given by God is designed to give us light.  
• False traditions are another way we lose light.  The terms false traditions is often used in the Book of Mormon to refer to the Lamanites’ traditions (aka Traditions of the Fathers).  However, even though it's used to refer to the Lamanites, this term is more encompassing and more nuanced than distinguishing Christians from Non-Christians.  Before we can talk about why they cause us to lose light, we first need to set a clear definition.  To do this, we need to identify how this phrase is used in the scriptures. 
  • First, the term tradition can apply to both correct and false practices or systems of thought. (see 2 Thess 2:15 and 2 Thess 3:6, respectively)  
  • Second, false traditions concern a system of thought that contain a set of beliefs (see Alma 9) 
  • Third, those set of beliefs direct our conduct towards God, and are often disseminated through religious hierarchies. (see Mark 7)
• Combining these bullet points, we come up with the following definition: false traditions (or traditions of the fathers) are systems of belief, often perpetuated by religious leaders or hierarchies, that falsely prescribe our conduct towards God.  Because the definition of false traditions is a broad one, this means that the meaning of false traditions applies across the board.  For instance, it can apply to false traditions of the world, but it can also apply to false traditions in religion -- even our own.  As a result, no one is immune from adopting false traditions -- Christians included.  
• Now that we have a solid and scriptural definition, let's explore why they cause us to lose light.  The reason why false traditions are so pernicious is because it gives us the incorrect framework to approach God.  Nephi, who saw the Gentiles before the restoration observed that because many "plain and precious" truth were taken out of the Bible, the Gentiles stumbled. (cite).  Furthermore, as Christ explained to the scribes and Pharisees, their false traditions made God's commandments of "none effect." (Matthew 15: 6).  
• As we learned above, we can only progress by acquiring light and truth.  Any falsehood we've acquired is a hinderance to our progression.  False tradition, consequently, are false belief systems that we've adopted and assimilated into our life. These falsehoods influence the way we see and act within the world, as well as how we come unto God. 
• For instance, if I grow up believing that some people are predestined to salvation and others to hell, then I might not make much of an effort to truly seek after God, because I can chalk up my outcome to fate. Moreover, this false belief will distort my understanding of God's true character, causing me, in essence, to worship a false God. 
• Quote by JS
• Or if I believe that a certain group has wronged me, I may develop animosity and reject what they have to tell me. Such was the case with the Lamanites, and that tradition caused many to reject the word of God because of what they grew up believing. 
• In short, false traditions block us from accessing truth unless we discard them. But doing so is difficult because we can only identify what is false by comparing it to truth.  Enter the restoration.  The purpose of the restoration was to restore truth to the earth so people could come more fully unto God.  The works brought forth by JS is the standard by which we measure our traditions.  Consider Alma's statement to his son about the importance of the brass plates: 
• 8 And now, it has hitherto been wisdom in God that these things should be preserved; for behold, they have 1) enlarged the memory of this people, yea, and 2) convinced many of the error of their ways, and 3) brought them to the knowledge of their God unto the salvation of their souls. 9 Yea, I say unto you, were it not for these things that these records do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer. (Alma 37: 8-9, Emphasis and Numbering Added). 
• We also discard false traditions by seeking out revelation and seeking out those who have acquired more light than we possess. We use the scriptures to flesh-out what true traditions are and we go to the Lord in prayer asking him to show us were we err.  

Having explained the nature of progression, the Lord then directs his attention to the JS and his counselors, who have failed to teach their kids light and truth. 

40 But I have commanded you to bring up your children in light and truth. 41 But verily I say unto you, my servant Frederick G. Williams, you have continued under this condemnation; 42 You have not taught your children light and truth, according to the commandments; and that wicked one hath power, as yet, over you, and this is the cause of your affliction. 43 And now a commandment I give unto you—if you will be delivered you shall set in order your own house, for there are many things that are not right in your house. 

• Verse 42: You Have Not Taught Your Children Light and Truth 
• There are a few important insights we can gleam from the Lord's reprimand of Williams (and also SR and JS).  First, is that church leaders are not infallible.  There is only one perfect being that lived on this earth and that was Christ.  Everyone else is subject to err and mistake.  Thus we should not elevate our leaders.  Leaders have their purpose to teach, instruct, and guide.  But they are not to be relied upon
• Second, the highest priority for us to to rear our children in the gospel.  This is particularly pertinent to those who are have young families.  Because advancement to higher degrees of glory is predicated solely upon acquiring light and truth, parents have a moral duty to impart their knowledge of the gospel so kids have a basis upon which to establish their beliefs.  Children are blank states when they come into the world.  They are impressionable. And they absorb information like a sponge, as parents can attest.  To set our kids on the right path early on will yield tremendous benefit to them. 
• Third, failure to teach our children light and truth means that they will, by contrast, accept darkness.  Satan's power over people is commensurate with the darkness they have acquired.  Consequently, Satan will have power over those children who are deficient in light. And power having power, he'll have an easier time tempting them and they'll have a harder time resisting.  In sad truth, in some cases parents who have to deal with a wayward child might have brought that affliction upon themselves because they failed to properly instruct their child in light and truth. 
• Forth, the responsibility of the parents is to ensure that they have set their house in order.  To set one's house in order requires that the family be the focus of the parents.  To achieve this might require sacrifices.  If one's church calling is eating up time away from his family, then he might need to forgo other activities to make up for the lost time.  This may mean watching less sport or doing less recreating to ensure that sufficient time is devoted to his family.  And this devotion will require time dedicated to studying the gospel so one can then teach that knowledge to his children.  The same applies to one's career.  Yes, we are to earn a living and provide for our family, but if our career interferes with "serving" and "teaching' our family, then we may have to give up those ambitions.  After all, the money and wealth earned from being a workaholic, which wealth can't be taken to heaven, can't compensate for the cost of wayward children. 

44 Verily, I say unto my servant Sidney Rigdon, that in some things he hath not kept the commandments concerning his children; therefore, first set in order thy house. 45 Verily, I say unto my servant Joseph Smith, Jun., or in other words, I will call you friends, for you are my friends, and ye shall have an inheritance with me— 46 I called you servants for the world’s sake, and ye are their servants for my sake— 47 And now, verily I say unto Joseph Smith, Jun.—You have not kept the commandments, and must needs stand rebuked before the Lord; 48 Your family must needs repent and forsake some things, and give more earnest heed unto your sayings, or be removed out of their place. 49 What I say unto one I say unto all; pray always lest that wicked one have power in you, and remove you out of your place. 

• Verse 45: I Will Call Your Friends
• The Lord addresses the Prophet and his associates as “friends.”  This indicates that the relationship of these brethren to the Lord goes beyond just Master and servant, and the Lord holds out to them the real hope of their eventual exaltation. 
• Verse 48: Your Family Must Needs Repent 
• We don't know what sins JS' family was guilty of, but given that JS' children were very young, the Lord's rebuke likely applied to his relationship with Emma and/or his extended family. 

50 My servant Newel K. Whitney also, a bishop of my church, hath need to be chastened, and set in order his family, and see that they are more diligent and concerned at home, and pray always, or they shall be removed out of their place.

51 Now, I say unto you, my friends, let my servant Sidney Rigdon go on his journey, and make haste, and also proclaim the acceptable year of the Lord, and the gospel of salvation, as I shall give him utterance; and by your prayer of faith with one consent I will uphold him [Likely refers to a mission call, but it appears either he did not serve or it was short, because he was back in Kirtland by June 21.  Section 93 was received on May 6, 1833]. 52 And let my servants Joseph Smith, Jun., and Frederick G. Williams make haste [referring to JS' work on the JST] also, and it shall be given them even according to the prayer of faith; and inasmuch as you keep my sayings you shall not be confounded in this world, nor in the world to come. 53 And, verily I say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man, and all this for the salvation of Zion [the Lord points out the importance of secular education (“history, “countries,” kingdoms,” “laws of . . . man”) as well as the importance of divine revelation (“laws of God”) in the salvation of Zion]. Amen.

Further Discussion About Truth Seeking 

Because our objective is to acquire light and truth, this means that we seek after whatever is true -- regardless from where it comes.  This is what makes Mormonism theology so unique and special and it truly follows the admonition of Paul to seek after whatever is virtuous, lovely, or of good report or praiseworthy, we seek after these things.  

To provide even greater elucidation on what this means, consider President John Taylor's statement about seeking after truth and what that means: 

In regard to our religion, I will say that it embraces every principle of truth and intelligence pertaining to us as moral, intellectual, mortal and immortal beings, pertaining to this world and the world that is to come. We are open to truth of every kind, no matter whence it comes, where it originates, or who believes in it. Truth, when preceded by the little word "all", comprises everything that has ever existed or that ever will exist and be known by and among men in time and through the endless ages of eternity. And it is the duty of all intelligent beings who are responsible and amenable to God for their acts, to search after truth, and to permit it to influence them and their acts and general course in life, independent of all bias or preconceived notions, however specious and plausible they may be.

If any person in the religious world, or the political world, or the scientific world, will present to me a principle that is true, I am prepared to receive it, no matter where it comes from.

We are after the truth. We commenced searching for it, and we are constantly in search of it, and so fast as we find any true principle revealed by any man, by God, or by holy angels, we embrace it and make it part of our religious creed.

A man in search of truth has no peculiar system to sustain, no peculiar dogma to defend or theory to uphold. He embraces all truth, and that truth, like the sun in the firmament, shines forth and spreads its effulgent rays over all creation. If men will divest themselves of bias and prejudice, and prayerfully and conscientiously search after truth, they will find it wherever they turn their attention.

If there are any good principles, any moral philosophy that we have not yet attained to, we are desirous to learn them. If there is anything in the scientific world that we do not yet comprehend, we desire to become acquainted with it. If there is any branch of philosophy calculated to promote the well-being of humanity, that we have not yet grasped, we wish to possess ourselves of it. If there is anything pertaining to the rule and government of nations, or politics, if you please, that we are not acquainted with, we desire to possess it. If there are any religious ideas, any theological truths, any principles pertaining to God, that we have not learned, we ask mankind, and we pray God, our Heavenly Father, to enlighten our minds that we may comprehend, realize, embrace, and live up to them as part of our religious faith. Thus our ideas and thoughts would extend as far as the wide world spreads, embracing everything pertaining to light, life, or existence pertaining to this world or the world that is to come.

There is no man nor set of men who have pointed out the pathway for our feet to travel in, in relation to these matters. There are no dogmas nor theories extant in the world that we profess to listen to, unless they can be verified by the principles of eternal truth. We carefully scan, investigate, criticize, and examine everything that presents itself to our view, and so far as we are enabled to comprehend any truths in existence, we gladly hail them as part and portion of the system with which we are associated.

If there is any truth in heaven, earth, or hell, I want to embrace it; I care not what shape it comes in to me, who brings it, or who believes in it; whether it is popular or unpopular, truth, eternal truth, I wish to float in and enjoy. 

(Teachings of Presidents of the Church: John Taylor, page 209) (Emphasis Added)