Commentary for the Doctrine and Covenants: Section 71 - 75

 

Section 71

Background Information 

Prior to receiving section 71, apostates had cultivated growing antagonism against the church.  Among these were Ezra Booth and Simonds Ryder.  In February 1831 Ryder sought to publish an incendiary article entitled "Laws of the Church of Christ" in which he accused JS of plotting to to take the property of the saints and place it under his control.  Section 71 instructed JS and Rigdon to counteract the works of such "enemies."  According to the Jospeh Smith Papers, 

In response to these criticisms and prompted by the revelation, Rigdon invited Booth to a lecture in Ravenna on 25 December, where he would “review” Booth’s letters and show them to be “an unfair and false representation of the subjects on which they treat.” Rigdon also challenged Rider to a public debate on the Book of Mormon. Both men declined Rigdon’s invitations. Rigdon still lectured in Ravenna against Booth’s letters, and he and JS preached in Shalersville “and other places, setting forth the truth." 

As a result of this revelation, JS and Rigdon were instructed to pause their translation and embark on a mission "for a season" to the surrounding communities to o preach and expound the gospel according to the spirit of the Holy Ghost he promised them, with the purpose of confronting their enemies to dispel growing rumors and sooth growing animosity against the Church. 

Section 

1 Behold, thus saith the Lord unto you my servants Joseph Smith, Jun., and Sidney Rigdon, that the time has verily come that it is necessary and expedient in me that you should open your mouths in proclaiming my gospel, the things of the kingdom, expounding the mysteries thereof out of the scriptures, according to that portion of Spirit and power which shall be given unto you, even as I will. 2 Verily I say unto you, proclaim unto the world in the regions round about [applies to the northeast Ohio], and in the church also, for the space of a season, even until it shall be made known unto you [the Lord will instruct JS and SR to stop preaching]. 3 Verily this is a mission for a season, which I give unto you. 4 Wherefore, labor ye in my vineyard. Call upon the inhabitants of the earth, and bear record, and prepare the way for the commandments and revelations which are to come.

5 Now, behold this is wisdom; whoso readeth, let him understand and receive also; 6 For unto him that receiveth it shall be given more abundantly, even power. 7 Wherefore, confound your enemies; call upon them to meet you both in public and in private; and inasmuch as ye are faithful their shame shall be made manifest [the Lord specifically commands that Joseph and Sidney call upon their detractors and invite them to debate, either in public or in private. The Lord then promises them that if they are faithful, the “enemy” will be exposed.]. 8 Wherefore, let them bring forth their strong reasons against the Lord. 9 Verily, thus saith the Lord unto you—there is no weapon that is formed against you shall prosper; 10 And if any man lift his voice against you he shall be confounded [To abash; to throw the mind into disorder; to cast down; to make ashamed] in mine own due time. 11 Wherefore, keep my commandments; they are true and faithful. Even so. Amen.

• Verses 7-10: Confound Your Enemies
• Joseph recorded: From this time until the 8th or 10th of January, 1832, myself and Elder Rigdon continued to preach in Shalersville, Ravenna, and other places, setting forth the truth, vindicating the cause of our Redeemer; showing that the day of vengeance was coming upon this generation like a thief in the night; that prejudice, blindness and darkness filled the minds of many, and caused them to persecute the true Church, and reject the true light; by which means we did much towards allaying the excited feelings which were growing out of the scandalous letters then being published in the Ohio Star, at Ravenna, by the before-mentioned apostate, Ezra Booth (HC, 1:241).

Commentary for Doctrine and Covenants: Sections 67 - 70

 

Section 67

Background Information 

Section 67 was received at a conference of the elders that was held on the 1st and 2nd of November 1831.  As a note, at this time, the Lord has not yet set forth the First Presidency, Quorum of the Twelve, or the Seventies.  The conference consisted only of the elders.  The elders present were: Joseph Smith, Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jr., Sidney Rigdon, William E. McLellin, Orson Hyde, Luke Johnson, and Lyman Johnson.

One purpose of the conference was to determine and decide which revelations of JS should be published in the Book of Commandments -- the predecessor to the Doctrine and Covenants.  Sections 1 and 133 were received at this conference.  Section 1, as discussed below, was the revelations that many of the elders offered their critiqued of JS and his writing. 

In this revelation the Lord addresses two topics.  The first is the explanation for why some of the elders had not received spiritual manifestations, which the Lord explains is due to "fears" in the hearts of the elders.  Second, the Lord discloses that some of the elders had taken advantage of JS due to the "imperfections" of the language he used in his revelations.  As a consequence, this revelation challenged the elders to write a revelation "like unto" those dictated by JS (particularly in reference to Section 1), with the Lord adding a caveat that if they failed, they would be justified in testifying to the world of the veracity of the JS' revelations and their divine origins. 

Notably, it appears that this revelation silenced the elders who were critical of JS, except one, William McLellin who accepted the challenge.  McLellin retired to an adjacent room to try and product a revelation equal to JS.  Upon returning, he stood in the doorway and wept with nothing written on his note paper. He and others bore testimony of the veracity of JS' revelations. 

This still did not solve the problem of some grammatical errors within the revelations, however.  During the next session of the conference the elders voted that Joseph should review them again and make any corrections he felt were needed.

Section 

1 Behold and hearken, O ye elders of my church, who have assembled yourselves together, whose prayers I have heard, and whose hearts I know, and whose desires have come up before me. 2 Behold and lo, mine eyes are upon you, and the heavens and the earth are in mine hands, and the riches of eternity are mine to give. 3 Ye endeavored to believe that ye should receive the blessing which was offered unto you; but behold, verily I say unto you there were fears in your hearts, and verily this is the reason that ye did not receive. [Some of the elders were expecting to receive spiritual manifestation at the conference, but didn't.  The Lord explain they didn't receive because of their fear.  See verse 10 for detailed discussion] 4 And now I, the Lord, give unto you a testimony of the truth of these commandments which are lying before you.

5 Your eyes have been upon my servant Joseph Smith, Jun., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. 6 Now, seek ye out of the Book of Commandments, even the least that is among them [Book of Commandments], and appoint him that is the most wise among you [the elders can choose any of JS revelations to imitate and choose whomever they want to do the writing]; 7 Or, if there be any among you that shall make one like unto it [any of the revelations the elders selected], then ye are justified in saying that ye do not know that they are true; 8 But if ye cannot make one like unto it [any of the revelations the elders selected], ye are under condemnation if ye do not bear record that they are true [the elders are condemned if they don't bear testimony after seeing that they were unable to reproduce any of the revelations] . 9 For ye know that there is no unrighteousness in them [the revelations in the Book of Commandments], and that which is righteous cometh down from above, from the Father of lights.

10 And again, verily I say unto you that it is your privilege, and a promise I give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent and you shall see me and know that I am—not with the carnal neither natural mind, but with the spiritual. 11 For no man has seen God at any time in the flesh, except quickened by the Spirit of God. 12 Neither can any natural man abide the presence of God, neither after the carnal mind. 13 Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore, continue in patience until ye are perfected. 14 Let not your minds turn back; and when ye are worthy, in mine own due time, ye shall see and know that which was conferred upon you by the hands of my servant Joseph Smith, Jun. Amen.

Verse 10: You Shall See Me

The Lord promises the elders that in due time and if they strip themselves of fear and jealousies, while humbling themselves, they will see the Lord.  It is the objective of every disciple of Christ to know the Lord and speak with Him face-to-face as man speaks with each other.  JS taught that there are two comforters each of us are to receive in our journey towards exaltation.  The first is the Holy Ghost.  The second comforter, also referred to as the Second Comforter, is Jesus Christ.  

The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person hath faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands,) which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted, etc. When the Lord has thoroughly proved him, and finds that the man is determined to serve him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses . . . [verses 16, 17, 18, 21, 23] (TPJS, 150-51).

JS explained that after one has received the Holy Ghost, that person is to push on seeking after more righteousness, living by every word of God.  Eventually, after the Lord has "thoroughly proved" the person, he will see the Lord and receive the promises of exaltation.  By entering into the presence of the Lord, the heavens will be open and that an will have a perfet knowledge of the mysteries of the kingdom of God.  

...when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even he will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him; and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the First Born (TPJS, 150-51).

It is when once has this knowledge that one has passed from having faith in the existence of Christ, to knowledge of Him.  It is then that the person can testify that Jesus Christ lives, because the person does have actual and testimonial knowledge that He lives. This is why George Q. Cannon can declare that he knows Christ lives: 

I know that God lives. I know that Jesus lives; for I have seen Him. I know that this is the Church of God, and that it is founded on Jesus Christ, our Redeemer. I testify to you of these things as one that knows-as one of the Apostles of the Lord that He lives send that He will live, and will come to reign on the earth, to sway an undisputed sceptre. I say that it is our duty to keep the commandments of God, and to be faithful in all things (Gospel Truth: Discourses and Writings of President George Q. Cannon, volume 1, iv, 1)

It is also why Melvin J. Ballard can bear the same testimony: 

I know, as well as I know that I live and look into your faces, that Jesus Christ lives, and he is the Redeemer of the world, that he arose from the dead with a tangible body, and still has that real body which Thomas touched when he thrust his hands into his side and felt that wound of the spear, and also the prints of the nails in his hands. [John 20:26-29.] I know by the witness and the revelations of God to me that Thomas told the truth. I know by witness that Joseph Smith told the truth, for mine eyes have seen. For in the visions of the Lord to my soul, I have seen Christ’s face, I have heard his voice. I know that he lives, that he is the Redeemer of the World, and that as he arose from the dead, a tangible and real individual, so shall all men arise in the resurrection from the dead (Conference Report, April 1920, pp. 40-41)

 Often, in testimony meeting, we hear people bearing testimony that they know Christ lives.  While some may have this actual knowledge, what most mean to say is that they believe Christ lives or they have faith that he lives.  If we fail to make this distinction the result is that actual testimonial declarations get conflated with belief testimonials, thereby causing actual testimonies (i.e., testimonies of what what one empirically knows) to lose their significance.  Therefore, we should word "know" very carefully, lest we create confusion for others.  

But fortunately, verse 10 provides clarity and insight into what is required of us to enter into the Lord's presence -- which the Book of Mormon refers to as the "rest of the Lord."  To enter, we must "strip ourselves" of fears and jealousies and become sufficiently humble.  Although simple in concept, this is an almost insurmountable task and would impossible but for the God's grace through His spirit. 

Fear: Webster's 1828 dictionary defines fear as a "painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger". And since the Lord is instructing the elders to strip themselves of this fear, this type of fear is different than fearing the Lord, which is a positive thing.  Instead this fear is the emotional one.  It is the fear used to describe the wicked when the Lord comes and when he judges the world.  It is fear of recognizing that the Lord's presence is a dread, instead of a vindication.  When we possess this kind of fear, we cast out love -- including the Lord's love. 

The scriptures attest that it is not light thing to come into His presence.  When Isaiah saw the Lord he declared: "...Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." (Isaiah 6:5).  Exodus describes the glory of the Lord like unto a "devouring fire" Due to their fears, the  the Israelites were afraid to ascend Mount Sinai to behold the Lord, and instead appointed Moses as their mediator.  

Prior to arriving at the base of Mount Sinai, the Israelites struggled in the wilderness, with their faith in the Lord vacillating.  Many sinned -- and repeatedly sinned.  Sin creates guilt.  Guilt creates fear.  The Israelite's sin therefore created such guilt that coming into God's presence was a terror, not a pleasure. 

Jealousy: Webster's 1828 dictionary defines jealously is an uneasiness that is awaked "by whatever may exalt others, or give them pleasures and advantages which we desire for ourselves." This weakness is endemic to fallen man.  Cain's resentment towards Abel was nothing more than jealousy.  Cain felt "uneasy" to see that the Lord favored Abel over him.  Cain killed him as a result.  

Although this is an extreme example of what outcomes jealously can produce, it does explain why the Lord commands us to strip ourselves from it.  Jealousy creates disharmony with our fellow neighbor thus creating disharmony between us and God. If we have fixated on the success of others or if the success of others stir up uneasiness within us, then how would we feel when we are in the presence of the greatest 

Humility: In simple terms, humility means to subordinate our will to that of the Father.  As one theologian aptly defined it: humility is the "disappearance of self in the vision and understanding that God is all."  He wen on to state: 

The creature must accept that its main concern...it’s only happiness, now and through all eternity, is to present itself an empty vessel in which God can dwell and demonstrate His power and goodness...when the create realized that this is true goodness, and consents to be the vessel in which the life and glory of God are at work and exhibit themselves, he sees that humility is simply acknowledging the truth of his position as a creature, and yielding to God his rightful place. (Tozer, Humility: The Beauty of Holiness)

To add another a couple other points. First, at crux of the problem with fear and jealousy is that it leads to doubt.  When we have the unhealthy kind of fear, faith is replaced with doubt, since fear is the result of not trusting.  Likewise, jealously creates feelings of inadequacy.  When we see other succeeding and compare them to us, we will feel insecure.  That insecurity will lead to seeking reassurance and doubt about our self worth.  And doubt is a problem, because where doubt exists, faith is absent. Faith is a prerequisite for coming into the Lord's presence (see Ether 4:7). 

Second, as stated above, our hearts must be pure before we can abide in the Lord's presence.  Because fear and jealously produce negative effects, they are evil.  And what is evil degrades instead of enlightens.  Thus when we have these feelings in our heart, our heart is tainted and condemns us.  And when we are condemned by our heart, we can't have confidence before God.  If we have not stripped ourselves of fear and jealousies, then standing before the God will cause us guilt instead of comfort.  Turning heaven into hell. 

Thus when it comes to receiving great blessings from heaven, we are in control of whether and when we'll receive.  And just because we believe in Christ, doesn't mean we'll receive what others have.  Consider Orson Pratt's statement, who as one of the elders who received this promise from the Lord: 

I have thought the reason why we have not enjoyed these gifts more fully is, because we have not sought for them as diligently as we ought. I speak for one, I have not sought as diligently as I might have done. More than forty years have passed away since these promises were made. I have been blessed with some revelations and prophecies, and with dreams of things that have come to pass; but as to seeing things as a seer, and beholding heavenly things in open vision, I have not attained to these things. And who is to blame for this? Not the Lord; not brother Joseph—they are not to blame. And so it is with the promises made to you in your confirmations and endowments, and by the patriarchs, in your patriarchal blessings; we do not live up to our privileges as saints of God and elders of Israel; for though we receive many blessings that are promised to us, we do not receive them in their fullness, because we do not seek for them as diligently and faithfully as we should (Orson Pratt, May 11, 1878, Journal of Discourses 25:146-147). 

 The promise to the elder to see the Lord also encapsulates a larger point: any promise that the Lord has given to us is our if we seek for it.  Let's not make the mistake of reaching the end of our lives to only find that we have not received what was promised to be ours and what would have most assuredly been ours if we but acted.   I know of no worse definition of hell than that. 

Section 68

Background Information

According to JS history, after the November conference of elders had adjourned, four of the conference attendees -- Orson Hyde, Luke Johnson, Lyman Johnson, and William E. McLellin—approached JS during the conference and requested to know the Lord’s will concerning them.  This revelation came in response to their inquiry. This revelation focuses on three main topics: 1) the office of the bishop; 2) The importance of teaching the gospel to our children; and 3) the different definitions of scripture.  In the revelation, the Lord also calls Orson Hyde to "proclaim the everlasting gospel" 

Section 

1 My servant, Orson Hyde, was called by his ordination to proclaim the everlasting gospel, by the Spirit of the living God, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with and expounding all scriptures unto them. 2 And, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth— 3 And this is the ensample [model, framework] unto them [those ordained to preach the gospel], that they shall speak as [when] they are moved upon by the Holy Ghost. 4 And whatsoever they [those ordained to proclaim the gospel] shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. [In order for thier speaking to be scripture, they must first be prompted by the Holy Ghost.  If no prompted, then their speaking is not scripture] 5 Behold, this is the promise of the Lord unto you, O ye my servants.

6 Wherefore, be of good cheer, and do not fear, for I the Lord am with you, and will stand by you [the elders]; and ye shall bear record of me, even Jesus Christ, that I am the Son of the living God, that I was, that I am, and that I am to come. 7 This [what the Lord has spoken in verses 3-5] is the word of the Lord unto you, my servant Orson Hyde, and also unto my servant Luke Johnson, and unto my servant Lyman Johnson, and unto my servant William E. McLellin, and unto all the faithful elders of my church— 8 Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost. 9 And he that believeth and is baptized shall be saved, and he that believeth not shall be damned. 10 And he that believeth shall be blest with signs following, even as it is written [to believe in this context is to receive the Holy Ghost.  Signs will accompany those who receive the Holy Ghost].   .

11 And unto you [the elders] it shall be given to know the signs of the times, and the signs of the coming of the Son of Man; 12 And of as many as the Father shall bear record, to you shall be given power to seal them up unto eternal life. Amen.

13 And now, concerning the items in addition to the covenants and commandments, they are these— 14 There remain hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first; 15 Wherefore they shall be high priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron. 16 And if they be literal descendants of Aaron they have a legal right to the bishopric, if they are the firstborn among the sons of Aaron; 17 For the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same. 18 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the firstborn of Aaron.

19 But, as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power, under the hands of the First Presidency of the Melchizedek Priesthood. 20 And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their priesthood. 21 But, by virtue of the decree concerning their right of the priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency.

• Verses 13-20: Literal Descendant
• Until literal descendants of Aaron can be found, high priests of the Melchizedek Priesthood serve as placeholders in the office of Presiding Bishop of the Church.  President Jospeh Fielding Smith taught: 
• The office of Presiding Bishop of the Church is the same as the office which was held by Aaron. It is the highest office, holding the presidency in the Aaronic Priesthood. It was this office which came to John the Baptist, and it was by virtue of the fact that he held the keys of this power and ministry that he was sent to Joseph Smith and Oliver Cowdery to restore that priesthood, May 15, 1829. . . . Should it be shown by revelation that there is one who is the “firstborn among the sons of Aaron,” and thus entitled by the birthright to this presidency, he could “claim” his “anointing” and the right to that office in the Church (Church History and Modern Revelation, 1:259).

22 And again, no bishop or high priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the church; 23 And inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned; 24 And if he repent he shall be forgiven, according to the covenants and commandments of the church.

25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. 26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized. 27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands. 28 And they shall also teach their children to pray, and to walk uprightly before the Lord.  29 And the inhabitants of Zion shall also observe the Sabbath day to keep it holy. 

• Verse 28: They Shall Also Teach Their Children . . . to Walk Uprightly Before the Lord
• Proper parental instruction and guidance for children is crucial.  Children come into the world ignorant and vulnerable.  Their basis for forming their values will derive in large part form their parents.  This is why Jesus was born into a family who loved and feared the Lord.  The task of child rearing is a sacred one because parents imbue their kids with habits and values that shape their worldview.  Much of the ills of society stem from the failure of parents to properly teach their kids virtue and values.  This is why the Lord speaks sternly against parents who fail to properly teach their kids the gospel. 
• Parents teach their children through both instruction and example.  Parents can model what proper prayer looks like to their kids, which will serve as a template for their their kids to work from.  Parents can model what proper worship looks like, so their kids can follow.  
• To proper role of the father is acquire light and truth and then disseminate that to this children.  As Paul taught, the father is the Christ figure within the home.  Instead of being served, the father serves.  He leads by example -- by applying the character of Christ into his everyday experience.  Like Christ, the father is to bear the burden of his family and to intercede for them. His to exercise patience, meekness, and long suffering as his kids learn, grow and make mistakes.  Like the sun, the presence of the father should enlighten and edify his household.  
• The role of the mother is to reflect the husband's light to her kids.  Being filled with wisdom, the mother  distills the light acquired by her husband to her children.  She affirms the father and supports him.  She teaches compassion and show love to her kids, filling them with peace and comfort.  Like a hen, the mother's "wings" will provide a refuge from the storms of life.  Rather than being enabled to be weak, she will teach resilience and fortitude.  Her domain is the home.  She is the protector of it ensuring that home is a refuge for her children.  
• Parents who fail to properly teach the children the gospel, instilling eternal values, set themselves up for heartache and disappointment because their child will gain his value and views from the world -- not the Lord. 
• One of the ways that we can seek for Zion is to build Zion within out homes.  A home built on prayer, worship and proper fear of the Lord can overcome trials and serve as a light unto others.  A home established in the Lord will be a place of comfort, joy, and peace.  

30 And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord. 31 Now, I, the Lord, am not well pleased with the inhabitants of Zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness. 32 These things ought not to be, and must be done away from among them; wherefore, let my servant Oliver Cowdery carry these sayings unto the land of Zion. 33 And a commandment I give unto them—that he that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people. 34 These sayings are true and faithful; wherefore, transgress them not, neither take therefrom. 35 Behold, I am Alpha and Omega, and I come quickly. Amen.

• Verse 30: The Idler
• One great obstacle to establishing Zion is the human tendency to do less than our best in the belief that others will make up for our laziness. President Kimball has stated: “No true Latter-day Saint, while physically or emotionally able, will voluntarily shift the burden of his own or his family’s well-being to someone else” (Ensign, May 1978, 86) (CR, October 1978, 86).
• This mentality of shifting responsibility from one's self is becoming more pervasive. We're now entering an epoch where the larger part of society will promote policies that punish the hard working individuals at the expense of the lazy and self-entitled.  The early church suffered much due to the idlers within the church.  Sadly our society hasn't learned that lesson. 

Section 69

Background Information

This revelation was received on November 11th, 1831.  The subject of this revelation concerned the assigning of John Whitmer and Oliver Cowdery on an upcoming trip to Missouri.  Prior to this revelation, Cowdery received the assignment to carry JS' revelations to Missouri so they could published by William W. Phelps.  Whitmer was appointed to accompany Cowdery, as he later recorded in his journal.  

Section 

1 Hearken unto me, saith the Lord your God, for my servant Oliver Cowdery’s sake. It is not wisdom in me that he should be entrusted with the commandments and the moneys which he shall carry unto the land of Zion, except one go with him who will be true and faithful [Oliver was carrying the manuscript of the Book of Commandments that was to be published in Missouri and also the funds collected from the saints in Ohio]. 2 Wherefore, I, the Lord, will that my servant, John Whitmer [one of the eight witnesses], should go with my servant Oliver Cowdery; 3 And also that he [John Whitmer] shall continue in writing and making a history of all the important things which he shall observe and know concerning my church [see Section 47] ; 4 And also that he receive counsel and assistance from my servant Oliver Cowdery and others.

5 And also, my servants who are abroad in the earth should send forth the accounts of their stewardships to the land of Zion; 6 For the land of Zion shall be a seat and a place to receive and do all these things. 7 Nevertheless, let my servant John Whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge— 8 Preaching and expounding, writing, copying, selecting, and obtaining all things which shall be for the good of the church, and for the rising generations that shall grow up on the land of Zion, to possess it from generation to generation, forever and ever [John Whitmer was to travel from place to place in the Church learning and recording what he could for future generations]. Amen.

Section 70

Background Information 

This revelation was received on November 12, 1831.  The subject of this revelation addresses the appoint of stewards over the revelations and commandments of the church.  JS and five others were designated as stewards over the publishing concerns of the church.  The revelation provides for them  them to receive compensation for their service in recording, preserving, and publishing the revelations.  According to the revelation, the stewards would have claim to any profits resulting from the publication of the revelations “for their necessities & their wants,” with any remainder to be transferred to the Lord’s storehouse. 

Section 

1 Behold, and hearken, O ye inhabitants of Zion, and all ye people of my church who are afar off, and hear the word of the Lord which I give unto my servant Joseph Smith, Jun., and also unto my servant Martin Harris, and also unto my servant Oliver Cowdery, and also unto my servant John Whitmer, and also unto my servant Sidney Rigdon, and also unto my servant William W. Phelps, by the way of commandment unto them. 2 For I give unto them a commandment; wherefore hearken and hear, for thus saith the Lord unto them— 3 I, the Lord, have appointed them [the five listed], and ordained them to be stewards over the revelations and commandments which I have given unto them, and which I shall hereafter give unto them; 4 And an account of this stewardship [over the revelations and commandments] will I require of them in the day of judgment.

5 Wherefore, I have appointed unto them, and this is their business in the church of God, to manage them [the revelations and commandments] and the concerns thereof, yea, the benefits thereof. 6 Wherefore, a commandment I give unto them [the five elders], that they shall not give these things [the benefits received (see v. 5) from sale of the scripture.  The proceeds from the sale of scriptures are for the 5 elders, not to go to the church] unto the church, neither unto the world; 7 Nevertheless, inasmuch as they receive more than is needful for their necessities and their wants, it shall be given into my storehouse [any surplus, after expenses are met for their needs and wants, will go the the bishop's storehouse]; 8 And the benefits shall be consecrated unto the inhabitants of Zion, and unto their generations, inasmuch as they become heirs according to the laws of the kingdom.

9 Behold, this is what the Lord requires of every man in his stewardship, even as I, the Lord, have appointed or shall hereafter appoint unto any man. 10 And behold, none are exempt from this law who belong to the church of the living God; 11 Yea, neither the bishop, neither the agent who keepeth the Lord’s storehouse, neither he who is appointed in a stewardship over temporal things. 12 He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things; 13 Yea, even more abundantly, which abundance is multiplied unto them through the manifestations of the Spirit [ministering over spiritual things is greater than ministering over temporal things].  

14 Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld [murmuring and complaining withholds the Spirit from our lives]. 15 Now, this commandment [the instruction contained in this section about the scope of the stewardship of the 5 elders, their responsibility, and dispersing of funds] I give unto my servants [the 5 elders] for their benefit while they remain, for a manifestation of my blessings upon their heads, and for a reward of their diligence and for their security; 16 For food and for raiment; for an inheritance; for houses and for lands, in whatsoever circumstances I, the Lord, shall place them, and whithersoever I, the Lord, shall send them. 17 For they have been faithful over many things, and have done well inasmuch as they have not sinned. 18 Behold, I, the Lord, am merciful and will bless them, and they shall enter into the joy of these things. Even so. Amen.

Commentary for the Doctrine and Covenants: Sections 64 - 66

 

Section 64

Background Information 

As explained before, the designation of Independence, Missouri as the site for the city of Zion was underwhelming for many of the saints.  Many of the saints became disillusioned by the prospect.  Disappointment and frustration also arose from the failure in preaching and converting the Lamanites. As noted in section 49, the establishment of Zion would be marked, in part, by the Lamanites "flourishing" in the wilderness.  As the saints longed for Zion, conversion among the Lamanites would've lifted their hearts and increased their expectations in the coming Zion. 

Ezra Booth was one man who expressed his frustration and disillusionment with JS.  Booth complained that he and his companion, Issac Morley, had to walk to Missouri while JS, Sidney Rigdon, and others traveled by stagecoach and canal.  Booth also witnessed a conformation between Edward Partridge and JS over the quality of the land that the church selected to purchase.  Booth found JS's conduct with Partridge unbecoming as a Christian. 

In addition to the growing contention and disputations among the saints, September 1831, the date this revelation was given, was a busy and stressful time for the saints -- particularly JS, who was deeply involved in raising funds for the land purchases in Zion.  Adding further to the chaos was the fact that JS and others, who were living on Issac Morley's farm had to find new housing in consequence of the Lord's revelation in section 63 for Morley to sell his farm.  JS also was experiencing increasing amount of persecution in the Kirtland area and so he was eager to reside elsewhere. 

On September 12, 1831, the Prophet with his wife Emma and their four-month old adopted twins moved to the home of John and Elsa Johnson in the township of Hiram, Portage County, Ohio, about thirty miles southeast of Kirtland. The Smiths occupied a single room in the two-story Johnson farmhouse. For six and a half months—September 12, 1831 through March 1832—Hiram would serve as temporary headquarters of the Church. While Joseph was in Hiram, many saints traveled there to meet with him and seek his counsel. While there, he did much work on his inspired revision of the King James Bible. Also in Hiram several important conferences were held, and sixteen revelations were received (sections 1, 65, 67, 68, 69, 71, 73, 74, 76, 77, 78, 79, 80, 81, 99, and 133) including the memorable vision recorded in section 76.  Arguably,  this six-month period in Hiram was a most significant era in the history of the Church. 

The day before Joseph moved to Hiram, September 11, 1831, he received section 64. Among other things, section 64 contains an important commandment upon which many of us may stumble—the commandment to forgive one another. In this section, which is directed to the elders of the church, the Lord expresses his mercy in forgiving the elders for sins while also addressing the unjustified attacks lobbed against JS, which the Lord says were "without cause." 

Section 

6 There are those who have sought occasion against him [JS] without cause; 7 Nevertheless, he has sinned [The Lord acknowledges that "without cause" doesn't mean that JS was free from sin. Likely means that the elders had no grounds to accuse JS, when they were not clean themselves]; but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death [see DC 76:35] . 8 My disciples, in days of old, sought occasion against one another and forgave not one another in their hearts; and for this evil [it is evil to accuse and not forgive each other] they were afflicted and sorely chastened. 9 Wherefore, I say unto you, that ye ought to forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin [see Matthew 6:14-15].

• Verse 6: Sinned Unto Death 
• Death, here, refers to spiritual death (more on this later).  Christ refers to this sin unto death as "blasphemy" against the Holy Ghost. Many theologians have argued over the meaning of this term.  However, JS also had this to say about the "sin against the Holy Ghost": 
• All sins shall be forgiven except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints. When a man begins to be an enemy to this work, he hunts me; he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the Devil-- the same spirit that they had who crucified the Lord of Life,--the same spirit that sins against the Holy Ghost. You cannot save such persons; you cannot bring them to repentance: they make open war like the Devil, and awful is the consequence.
• JS outlines four conditions that must be must in order for one to sin against the Holy Ghost. First, the person must have received the Holy Ghost (through repentance and baptism of fire).  Second, the heavens must be opened up to him.  Third, he must know God (be an heir to eternal life, see John 17:3).  Fourth, and then sin against God.  JS later clarifies what it means to "sin" against God.  It doesn't mean to make a mistake.  Instead, to "sin against" God is to "deny" God. 
• Section 76 expounds the same truth: 
• 31 Thus saith the Lord concerning all those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil to be overcome, and to deny the truth and defy my power— 32 They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born; 33 For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; 34 Concerning whom I have said there is no forgiveness in this world nor in the world to come— 35 Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves and put him to an open shame. 36 These are they who shall go away into the lake of fire and brimstone, with the devil and his angels— 37 And the only ones on whom the second death shall have any power;38 Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath.
• Those who sin against the Holy Ghost can't be forgiven not because God is unmerciful.  But it's because they have openly and flagrantly rejected truth.  They are intentionally choosing darkness over light.  They can't be forgiven because they won't repent. And thus their spirit is shut out from the Lord, which is spiritual death. 
• Verse 8: Afflicted and Sorely Chastened 
• Failure to forgive will lead to chastening.  One who refuses to forgive loses the Spirit (see verse 16).  Without the Spirit, he is unable to discern between good and evil -- "condemning for evil that thing in which there was no evil." (see verse 16)  Because evil choices lead to negative consequences, those who choose evil due to their lack of discernment will inevitably encounter the consequences of their actions -- which will cause affliction.  And the Lord will allow it to happen in order that they might learn. 
• Further note that the Lord explain that his disciples of old failed to forgive each other in their hearts.  What this means is that while they may have said to the other that he is forgiven, they still held onto the grudge.  And for this, the spirit was grieved and they were left to their own devices, which lead to their own suffering. 
• Verse 9: The Greater Sin 
• The Lord forgives each and everyone of us our trespasses against him. He therefore expects each of us to forgive those who have offended us. If we persist in holding a grudge against another individual who offends us, but who has confessed and repented of any wrong doing in the affair, our continuing to hold a grudge will render us unfit for God's forgiveness (Matthew 6:14-15).  Moreover, the failure to forgive is, an essence, an act of judgment.  By failing to forgive, we have set a moral standard, which our offender has not met.  We have communicated that "because you acted in this way, you are not worthy to receive my forgiveness."  Thus we are taking upon the role of condemner's instead of saviors -- working against God's plan of redemption.  And thus we receive the greater sin.  

10 I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men. 11 And ye ought to say in your hearts—let God judge between me and thee, and reward thee according to thy deeds [Instead of judging the character of a person, we ought to turn that over to God, not focusing on the rewards the person will receive for their deed because it is in God’s hands] . 12 And him that repenteth not of his sins, and confesseth them not, ye shall bring before the church, and do with him as the scripture saith unto you, either by commandment or by revelation. 13 And this ye shall do that God may be glorified—not because ye forgive not, having not compassion, but that ye may be justified in the eyes of the law, that ye may not offend him who is your lawgiver— 14 Verily I say, for this cause ye shall do these things.

15 Behold, I, the Lord, was angry with him who was my servant Ezra Booth [Booth hurled strong accusation against JS], and also my servant Isaac Morley, for they kept not the law, neither the commandment; 16 They sought evil in their hearts, and I, the Lord, withheld my Spirit. They condemned for evil that thing in which there was no evil; nevertheless I have forgiven my servant Isaac Morley. 17 And also my servant Edward Partridge, behold, he hath sinned [It appears that Partridge was in the wrong, not JS], and Satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven. 18 And now, verily I say that it is expedient in me that my servant Sidney Gilbert, after a few weeks, shall return upon his business, and to his agency in the land of Zion; 19 And that which he hath seen and heard may be made known unto my disciples, that they perish not. And for this cause have I spoken these things.

• Verse 15: Edward Booth 
• The day after this revelation was received, Booth denounced the church and published a series of nine letter in the Ohio Star, explaining the "Mormon Delusion."  Issac Morely, on the other hand, quickly repented and did not leave the church. Six months later, Booth joined the mob that tarred and feathered JS in Hiram, Ohio. After that event, little is known of Booth and he died in obscurity.  
• Verse 16: Sought Evil In Their Hearts 
• Note what the sin of Booth and Morley was.  It was that they "sought evil in their hearts." To shift from a telestial to a terrestrial and celestial level, is that the those in the later category are mindful of where their heart is at.  Telestial living concerns voluntary acts.  But the higher law is focused on what our heart is centered in.  Through this revelation, the Lord repeats the admonition to watch the heart.  This is because the heart is the seat of desire and action.  Once we've stopped sinning outwardly, our next task is to keep the heart pure.  
• Verse 18: Sidney Gilbert
• One commentator explained: "Sidney Gilbert is commanded to return to Missouri and resume his calling as a church agent. He had established a mercantile store there which served also as the bishop’s storehouse. He will take sections 63 and 64 with him to Zion, along with other news, information, and instructions (see verse 19)."

20 And again, I say unto you, that my servant Isaac Morley may not be tempted above that which he is able to bear, and counsel wrongfully to your hurt, I gave commandment that his farm should be sold [Morley’s farm was a temptation for him for some reason] I will not that my servant Frederick G. Williams should sell his farm, for I, the Lord, will to retain a strong hold in the land of Kirtland, for the space of five years, in the which I will not overthrow the wicked, that thereby I may save some. 22 And after that day, I, the Lord, will not hold any guilty that shall go with an open heart up to the land of Zion; for I, the Lord, require the hearts of the children of men.

• Verse 21: Frederick G. Williams 
• One commentator explained: "Williams earlier had informally consecrated his farm to the Church, and several members were then living on it, but he still held legal title to it. In May 1834 he deeded this farm to the Church without remuneration. Apparently the Lord wanted the Church to retain a foothold in Kirtland for five more years in part because of his desire to see the saints have the blessings of the temple. This revelation was received September 11, 1831. Five years later, the Kirtland Temple had been dedicated, and the Church was beginning to experience a devastating apostasy."

23 Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming [tithing according to the law of consecration, see DC 85:1-3]. 24 For after today cometh the burning—this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up, for I am the Lord of Hosts; and I will not spare any that remain in Babylon. 25 Wherefore, if ye believe me, ye will labor while it is called today.

26 And it is not meet that my servants, Newel K. Whitney and Sidney Gilbert, should sell their store and their possessions here [the Whitney store was generating revenue]; for this is not wisdom until the residue of the church, which remaineth in this place, shall go up unto the land of Zion [store is not to be sold until the those remaining in Kirtland go to Zion]. 27 Behold, it is said in my laws, or forbidden, to get in debt to thine enemies; 28 But behold, it is not said at any time that the Lord should not take when he please, and pay as seemeth him good. 29 Wherefore, as ye are agents, ye are on the Lord’s errand; and whatever ye do according to the will of the Lord is the Lord’s business. 30 And he hath set you [the elders] to provide for his saints in these last days, that they [the saints] may obtain an inheritance in the land of Zion.

• Verses 26-28: It Is...Forbidden, To Get In Debt" 
•  One commentator explained: "One of the issues being raised at this time by Ezra Booth and other critics of Joseph Smith was that the Lord had forbidden the saints to incur debts as individuals, while at the same time the Church was collectively going into debt to acquire property in Kirtland and Zion. Here the Lord explains that while individual members are forbidden to contract debts to their enemies, the Lord will do as he pleases (see verses 28-29). The Lord issues and revokes commandments according to our needs, but he is not himself bound by his commandments to us, nor can his agents go wrong when they obey his instructions."

31 And behold, I, the Lord, declare unto you [the elders], and my words are sure and shall not fail, that they shall obtain it. 32 But all things must come to pass in their time. 33 Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great. 34 Behold, the Lord requireth the heart and a willing mind; [see 3 Nephi 9:20] and the willing and obedient shall eat the good of the land of Zion in these last days. 35 And the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land. 36 For, verily I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out.

• Verse 35: Cut Off
• Before Zion is established, the Lord will "prune" his vineyard. Pruning refers to trials and challenges. The Lord will try his saints to see who is willing to abide by His law. Those who are, are the inheritors of Zion. The coming trials -- which are beginning -- serves many purposes. One purpose is to show the wicked and the foolish the consequences of their actions, that thereby they might learn wisdom. Another purpose is that the Lord will use the chaos to be unleashed as a way to refine His people, just like the Lord used Jospeh's captivity in Egypt at the ands of his brothers as a way to refine Jospeh from being a bit presumptuous, into a leader who saved the Egyptians and his family from the famine. In is through this refinement where the Lord will remove those who are lukewarm in their commitment or who follow the Lord for selfish reasons. This will leave only the true followers of God to remain. And being the true followers, the city of Enoch, which will mirror the people of Zion, will return to the earth, establishing the city of Zion (see Moses 7: 62-63)
• Verse 36: The Rebellious Are Not of the Blood of Ephraim
• As an initial matter, note that the Lord juxtaposes the obedient with the rebellious. The inference, then, is not those who are not obedient are rebellious.
• As declared in Deuteronomy 33, the role of Ephraim is to gather the tribes together. This is the blessings of his birthright, which Jospeh received and was passed to Ephraim due to Reuben's transgression (see Jeremiah 31:9; Psalms 60:7 --"Ephraim...is the strength of mine head."). To gather the tribes, the righteous people of Ephraim, whether thought literal blood or adoption, will assist the Lamanites in establishing Zion (see Ether 13:8). In fact, the Lamanites are a crucial component of the gathering, which is why the early church was so eager to convert them and why they were discouraged when they didn't have success. Yet, to be part of Ephraim, one must obey the Lord. Being part of Ephraim is secured through righteousness, not blood, or status within the church. Those who have not offered a sacrifice of a broken heart and a contrite spirit are the rebellious.  And no matter how much "blood" they have of Ephraim or their success, position, and worldly prosperity, if they are not obedient, they are the rebellious and are not of Ephraim -- thus they are cut off. 

37 Behold, I, the Lord, have made my church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations. 38 For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion. [The word "judge" likely refers to discern or distinguish. Not render judgment.  See verse 39] 39 And liars and hypocrites shall be proved [to discover by using a standard] by them, and they who are not apostles and prophets shall be known [Unlike the people of Babylon, the people of Zion will be able to detect false prophets]. 40 And even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships shall be condemned, and others shall be planted in their stead. 41 For, behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her; 42 And she shall be an ensign unto the people, and there shall come unto her out of every nation under heaven. 43 And the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. The Lord hath spoken it. Amen.

Section 65

Background Information 

At the time this revelation given, which was characterized as a "revelation on prayer", JS and Emma Smith had been living in John and Elsa Johnson in Hiram, Ohio.  William E. McLellin, who appears to have been present when the revelation was given and made a copy soon after, recorded that this revelation related to the Lord's Prayer in Matthew 6, where the Lord petitions for God's kingdom to come."  This is noteworthy because at the time this revelation, JS had completed revising Matthew for the JST.  Section 65 is a modern version of the Lord’s Prayer as revealed to Joseph in October 1831 in Hiram, Ohio. It is one of two sections in the Doctrine and Covenants which are prayers—the other being section 109, the dedicatory prayer of the Kirtland Temple.

Foregrounded in the prayer is the image of a voice being sent from "on high" to the world.  This voice, like God, condescends from a heavenly abode, to serve as a warning voice to the all the earth.  Yet, this voice, is not quiet, tame, or weak.  Instead, it is described as might and powerful.  A call to prepare the way of the Lord.  It is the voice that is acting and 

Section 

1 Hearken, and lo, a voice as of one sent down from on high, who [the voice] is mighty and powerful, whose [the voice] going forth is unto the ends of the earth, yea, whose voice is unto men—Prepare ye the way of the Lord, make his paths straight [The role of the voice is call the inhabitants of the earth to prepare the way for the Lord]. 2 The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth.

3 Yea, a voice crying—Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom. 4 Pray unto the Lord, call upon his holy name, make known his wonderful works among the people. 5 Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth.

• Verses 3-5: Voice Crying 
• In verses 3-5 the voice makes five utterances: 1) Prepare; 2) Pray;  3) Make Known; 4) Call; and 5) Be Prepared.  Let's look at each individually 
• Prepare: The first utterance is the prepare the way of the Lord.  The voice clarifies what it means.  To prepare the way of the Lord is make the world ready for the coming of the Bridegroom (Jesus).  We make ready the way through repenting and calling for others to repent. We also make the way ready by becoming Zion people.  This means that we seek for the gift of Charity, so that we are full of love towards all people.  It also means that seek and receive correction from the Lord to become better people.  The more we improve, the more we acculturate to celestial living.  Finally, to make read requires us to remain faithful and to not let the allure of Babylon detract us from our pursuit of Godliness.    
• Pray: By praying to the Lord, we grow closer to the Lord and therefore are able to make His wonderful works known to the world.  Holy men of old and holy men (and women) of today are people of mighty prayer. This is because is the where God's will is made know through the subordination of our will to the Lord. 
• Make Known:  The world lies in sin because they don't know the truth.  God's impact on the world is largely predicated how much His people share and disseminate truth about Him.  This is one reason why God guards his reputation very seriously.  Those who profess His name must bear his name in righteousness and goodness, otherwise God's name and character will be associated with evil.  Our job is to acquire as much knowledge we can about God and then share that with those who are living at lesser light so those living at the lower light can advance. 
• Call: To call upon the Lord is to request from Him to come.  When we call upon the Lord, we are inviting Him into our lives.  The Lord's kingdom long to come to earth, but the people of earth must be ready.  The people become ready when they can abide in His presence.  The Old Testament is clear on this point: it is no light thing to come into God's presence.  Moses and Isaiah, both righteous men, were terrified when they entered in the Lord's presence. 
• Be Prepared: Before the Kingdom of Heaven can join with the Kingdom of God, Babylon must be removed.  Sadly all of us have benefited from Babylon and it has become our home.  We've established our identity here, raised our families, gained an education, and made a living.  We've been able to take advantage of the innovations made available to us and enjoy a standard of living unknown to previous generations.  Yet, we must not think this world is it.  As followers of the Most High, we are to look for the time when Heaven will join with the earth.  But before this happens, that which does not mirror the association and pattern of heaven will be removed.  In other words, heaven comes when the earth is like heaven. The Lord will create heaven on earth by allowing Babylon to destroy itself.  Fortunately, in the act of destroying itself, we will become collateral.  We must be prepared by ensuring that our faith is solid in the rock of salvation and that what comes will refine us, instead of hardening our hearts. 
• The Kingdom of God is like a grain of mustard seed. The mustard seed is small, but brings forth a large tree, and the fowls lodge in the branches. The fowls are the angels. Thus angels come down, combine together to gather their children, and gather them. We cannot be made perfect without them [the angels, hosts of heaven], nor they without us; when these things are done, the Son of Man will descend, the Ancient of Days sit; we may come to an innumerable company of angels, have communion with and receive instruction from them (TPJS, 159).

6 Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, forever and ever. Amen.

• Verse 6: Kingdom of God...Kingdom of Heaven 
• The Kingdom of God and Kingdom of Heaven are distinct entities.  
• The Kingdom of God is established "where there is a prophet, a priest, or a righteous man unto whom God has given His oracles..."  (See TPJS, 272).  The oracles of God are the revelations of God to man that reveal God's will (272). 
• Where the oracles of God (revelations of God that reveal His will), there the Kingdom of God is found.  Entrance into the Kingdom of God is through baptism of fire to receive the Holy Ghost. 
• Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the Kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost. (TPJS, 198) 
• It is often taught that the Church today is the Kingdom of God.  This is not accurate.  And this is for two reasons.  First, there are those in the Church who, despite having hand laid upon their heads, have not received the gift of the Holy Ghost.  Second, it is also not accurate because Joseph Smith links the establishment of the Kingdom of God with the holding oracles, not the existence of a church.  
•  As touching the Gospel and baptism that John preached, I would say that John came preaching the Gospel for the remission of sins; he had his authority from God, and the oracles of God were with him, and the kingdom of God for a season seemed to rest with John alone... (TPJS, 272)
• This fact further explains why the Lord is so focused on the heart.  It's about what we do that brings us into the Kingdom of God. 
• In short, it is more accurate to say that the Kingdom of God consists of those who are the righteous and have been born again. 

Section 66

Background Information 

On October 29, 1831, William E. McLellin ((in church history his name has been variously spelled McLellan and M’Lellin) wrote in his journal, “The Lord condecended to hear my prayr and give me a revelation of his will, through his prophet or Seer (Joseph).”

McLellin was born in Tennessee about 1806. According to JS, he had a “superficial education” and “more learning than sense” but a “good flow of language,” and he had worked as a teacher in several different schools.  His first encounter with the church came when he heard the gospel preached by Elders Samuel H. Smith and Reynolds Cahoon in Paris, Illinois. in the summer of 1831.  Subsequently, he wound up his business affairs and followed these elders to Kirtland where, after some missed encounters, eventually met JS on October 25.  There he sought to learn the will of the Lord regarding himself. On October 29 Joseph Smith received section 66 in Hiram, Ohio, dictating it to William McLellin, who acted as scribe.

Writing of this experience on another occasion seventeen years later (after he had apostatized) William McLellin said: 

From this conference I went home with the Prophet, and on Saturday, the 29th, I received through him, and wrote from his mouth a revelation concerning myself. I had expected and believed that when I saw Brother Joseph, I should receive one: and I went before the Lord in secret, and on my knees asked him to reveal the answer to five questions through his Prophet, and that too without his having any knowledge of my having made such request. I now testify in the fear of God, that every question which I had thus lodged in the ears of the Lord of Sabbaoth, were answered to my full and entire satisfaction. I desired it for a testimony of Joseph’s inspiration. And I to this day consider it to be an evidence which I cannot refute (Ensign of Liberty, of the Church of Christ, 61). 

Section 

1 Behold, thus saith the Lord unto my servant William E. McLellin—Blessed are you, inasmuch as you have turned away from your iniquities [false beliefs], and have received my truths [receiving truth is how we turn for our iniquities.  These two things go hand-in-hand.], saith the Lord your Redeemer, the Savior of the world, even of as many as believe on my name. 2 Verily I say unto you, blessed are you for receiving mine everlasting covenant [baptism of fire and the reception of the Holy Ghost], even the fulness of my gospel, sent forth unto the children of men, that they [children of men] might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old.

3 Verily I say unto you, my servant William, that you are clean [i.e., justified], but not all [not sanctified]; repent, therefore, of those things which are not pleasing in my sight, saith the Lord, for the Lord will show them unto you. 4 And now, verily, I, the Lord, will show unto you what I will concerning you [After receiving the Holy Ghost, the Lord, through the Spirit, will reveal His will for us], or what is my will concerning you. 5 Behold, verily I say unto you, that it is my will that you should proclaim my gospel from land to land, and from city to city, yea, in those regions round about where it has not been proclaimed. 6 Tarry not many days in this place; go not up unto the land of Zion as yet; but inasmuch as you can send, send; otherwise, think not of thy property. 7 Go unto the eastern lands, bear testimony in every place, unto every people and in their synagogues, reasoning with the people. 8 Let my servant Samuel H. Smith go with you, and forsake him not, and give him thine instructions; and he that is faithful shall be made strong in every place; and I, the Lord, will go with you. [Here, McLellin is called by the Lord to preach in the east with Samuel H. Smith, JS' younger brother]

• Verse 3: The Lord Will Show Them Unto You
• Like McLellin, we should ask the Lord to reveal where we fall short.  Improvement comes by identify our flaws.  The Lord will show us those flaws.  The humble are those who seek for the Lord's correction because they know that growth comes from learning. The Lord's statement to McLellin is that while he had repented of his known sins, he must seek out the Lord to reveal to him his unknown sins -- thus moving along the path of sanctification.  As a reminder, cleanliness and holiness refer to different conditions.   

9 Lay your hands upon the sick, and they shall recover [William McLellin’s journal entries for this mission record some remarkable healings].  Return not till I, the Lord, shall send you. Be patient in affliction. Ask, and ye shall receive; knock, and it shall be opened unto you. 10 Seek not to be cumbered [distracted]. Forsake all unrighteousness. Commit not adultery—a temptation with which thou hast been troubled. 11 Keep these sayings, for they are true and faithful; and thou shalt magnify thine office, and push many people to Zion with songs of everlasting joy upon their heads [the calling of the tribe of Ephraim]. 

12 Continue in these things even unto the end, and you shall have a crown of eternal life at the right hand of my Father, who is full of grace and truth. [If McLellin magnifies his calling, then he will receive eternal life, see Alma 13] 13 Verily, thus saith the Lord your God, your Redeemer, even Jesus Christ. Amen.

Note About McLellin's Life After Section 66 

McLellin was later chosen to be one of the twelve Apostles and was ordained on February 15, 1835.  However, soon thereafter, McLellin's chinks in his faith started to manifest.  While serving a mission after having been ordained an apostle to the Twelve, he wrote a letter to leadership Kirtland censuring the church Presidency [1]. He was disfellowshipped as a result.   However, on returning to Kirtland in September, he confessed to the council of the First Presidency, was forgiven, and he was returned to full fellowship.  

In May 1838, he was brought before the bishop's court in Far West, Missouri, where he admitted that he he had no confidence in the Presidency of the Church.  He also admitted that he had stopped praying and stopped keeping the commandments, indulging himself in his sinful lusts.  As a consequence, he was excommunicated for unbelief and apostasy.  After his excommunication, he attempted to establish a church on his own but was unsuccessful. 

He also took part with the mob in Missouri in robbing, pillaging, and expelling the saints from Missouri. While Joseph and others were being held prisoner in Richmond, Missouri, during their trial, historical sources state that: 

McLellin, who was a “large and active man,” went to the sheriff and asked for permission to flog the Prophet. Permission was granted on condition that Joseph would fight. The sheriff made this request known to Joseph, who consented to fight if his irons were removed. McLellin then refused to fight unless he could have a club—to which Joseph readily agreed. But the sheriff would not allow them to fight on such unequal terms. 

While Joseph was in Liberty Jail, McLellin and others robbed Joseph’s house and stable of considerable property.

After the events in Missouri, he lifted in different placed, later settling himself in Independence, Missouri. He became a doctor and died in obscurity at the age of 77, holding to the belief that the Lord would “establish the Church of Christ shortly, and then if they will accept me, I’ll unite with them!!! Notable despite his apostasy from the church, he never denied the truthfulness of the Book of Mormon. Three years before his death he wrote a letter to his friend stating: 

I have set to my seal that the Book of Mormon is a true, divine record and it will require more evidence than I have ever seen to ever shake me relative to its purity… When a man goes at the Book of M. he touches the apple of my eye. He fights against truth-against purity-against light-against the purist, or one of the truest, purist books on earth… Fight the wrongs of L.D.S.ism as much as you please, but let that unique, that inimitable book alone. 

He further advised his friend to “cease your opposition and strife against the Book, …for you might just as well fight against the rocky mountains as the Book!!” 

[1] During the early church, there were men who were ordained apostles but who were not ordained to the quorum of the Twelve.  In other words, it was common for one to be an apostle but not part of the Twelve apostles. 

Commentary for Doctrine and Covenants: Section 63

 Section 63

Background Information: 

This section was given to JS shortly after his arrival to Kirtland.  JS, along with Sidney Rigdon and Oliver Cowdery, arrived in Kirtland on August 27, 1831.  The remaining elders of eleven arrived intermittently throughout the next days and weeks. This revelation was given on August 30, 1831, serving, essentially, as a rebuke against the Kirtland saints for the wickedness that had crept into the church while the elders were away. This wickedness ranged from unbelief to hardness of hearts to adultery among the saints.  

Indeed, the wickedness was so extensive and pronounced that following JS' return the high council held an increasing number of disciplinary councils, with Simeon Carter reportedly mourning over what he referred to as the "falling away" that had taken place in Kirtland while the elders were absent. 

Cowdery served as scribe for this revelation. 

Section: 

1 Hearken, O ye people [addressing the church as a whole], and open your hearts and give ear from afar; and listen, you that call yourselves the people of the Lord [the Lord specifies that the church member he is speaking to are those who call themselves the Lord’s people], and hear the word of the Lord and his will concerning you. 2 Yea, verily, I say, hear the word of him whose anger is kindled against the wicked and rebellious; 3 Who willeth to take even them whom he will take, and preserveth in life them whom he will preserve; [Lord wills who will live and who will die] 4 Who buildeth up at his own will and pleasure; and destroyeth when he pleases, and is able to cast the soul down to hell. 5 Behold, I, the Lord, utter my voice, and it shall be obeyed.

6 Wherefore, verily I say, let the wicked take heed, and let the rebellious fear and tremble; and let the unbelieving hold their lips, for the day of wrath shall come upon them [all three] as a whirlwind, and all flesh shall know that I am God. 7 And he that seeketh signs shall see signs, but not unto salvation. 8 Verily, I say unto you, there are those among you who seek signs, and there have been such even from the beginning; 9 But, behold, faith cometh not by signs, but signs follow those that believe.  10 Yea, signs come by faith, not by the will of men, nor as they please, but by the will of God. 11 Yea, signs come by faith, unto mighty works, for without faith no man pleaseth God; and with whom God is angry he is not well pleased; wherefore, unto such he showeth no signs, only in wrath unto their condemnation.

• Verse 6 -- Let the Unbelieving Hold Their Lips
• In verse 6, the Lord specifies three unrighteous groups: the wicked, the rebellious, and the unbelieving.  For each of these groups He provides a command. For the wicked, they are to take heed (to be obedient).  For the rebellious, they are to fear and tremble. And for the unbelieving they re to "hold their lips." 
• Although unbelief is not mentioned a lot in the Bible, it is a common term used in the Book of Mormon and Doctrine and Covenants.  The meaning of unbelief is quite simple: those who are unbelieving are those who doubt the Lord can do what He purports to do.  In the Book of Mormon, a sign that the church was in apostasy when the members began to "dwindle in unbelief." To dwindle in unbelief that one begins to regress in their beliefs about what God's workings. 
• When a people suffer from unbelief, they are unable to understand truth (see 3 Nephi 15:18).  The Lord is unable to perform miracles among the people (see Mark 6: 5-6; Mormon 9:20).  Unbelief prevents the gifts and powers of God from becoming operative in their lives and the world (see Moroni 10:24). And the people who stumble in unbelief do no good (see Moroni 10:25).  Remaining in unbelief keeps a person's heart hard and his mind blind (see Either 4:15).  It prevents the Lord form revealing more truth. (see Either 4:15).  In short, a people who begin to dwindle in unbelief grow in wickedness and abominations. 
• Because the effects of unbelief are deleterious, the Lord calls out the unbelieving in the church and tells them to hold their lips.  Unbelief is like a weed.  Left alone and without constant vigilance, the unbelief spreads throughout the church causing others to adopt the false beliefs.  All it took for Laman and Lemuel to lead an entire people astray was to propagate the lie that they were wronged by their brother Nephi.  Once this lie took hold, it infected an entire people, preventing them from knowing the truth for centuries. 
• So too, the Lord, understanding what unbelief can do a people (His people, in fact) wisely commands the unbelieving of the church to stop talking -- to stop spreading their unbelief throughout the church.  My hunch, given what we know about unbelief, was that it was the unbelieving, those who doubted JS and the works God was doing, which led to further strifes and division among the church, prompting the Lord to give section 63. It was those, who the Lord addresses in verses 12-13, were the sign seekers. Because before they were willing to believe, they needed to first be convinced. 

12 Wherefore, I, the Lord, am not pleased with those among you who have sought after signs and wonders for faith, and not for the good of men unto my glory [Seems that it is permissible to seek after signs if it’s for the good of men and God’s glory.  It is not permissible to seek after signs to strengthen one's faith]. 13 Nevertheless, I give commandments, and many have turned away from my commandments and have not kept them.

• Verse 12: Sought After Signs
• In reading this verse, we ought to be careful in how we construe the Lord's instruction.  Some believe that this admonition against sign seeking means that it is enough for us to receive the impression of the Holy Ghost, and that receiving heavenly manifestation is not required.  But this is not what the Lord is saying, as I even point out in the brackets.  Instead, the admonition refers to those who need a sign to believe.  We hear this often from people who don't people in God.  They will respond that if God would just show Himself, they would believe.  The Lord counsels against this because sign seeking is rooted in lust.  It is a practice in spiritual voyeurism.  Like a voyeur who receives pleasure from observing sordid and sensational tings, the spiritual voyeur gain pleasure from witnessing the supernatural.  For him, it is fantastic.  It's a trip and a story to tell.  This kind of person moves from sign to sign to fulfill his lusts and desires.  No wonder the sign seeker is called an adulterer.  Like an adulterer whose eyes lust after others, unsatisfied with his/her spouse, so, too, is the sign seeker -- seeking signs to satisfy his lusts for the fantastic and surreal.  
• Further observe that the Lord provides a caveat for sign seeking.  Apparently it is permissible to seek for signs for God's glory and the good of men.  Although it is not clear what it means to seeks signs for God's glory, to seek signs for the good of men likely refers to seeking out "signs" to help others to trust in God.  Alma's prayer for his son, Alma the Younger, falls along this practice. 
• And to address an earlier point, we should not be content with the quiet and distinct impression of the Spirit.  Although those initial impressions are good and necessary to establish faith, it is not the end.  Instead, we should expect, as we grow in light and truth, to receive greater manifestations from heaven -- as a reward for our faith.  Indeed, a cursory glance at the scriptures will show that those who were the closet with God, received more manifestation.  Manifestation form heaven serve to secure the person in God.  When one experiences the manifestation of God, heaven, and the divine, they have greater knowledge upon which they can place their trust.  And with the trust, greater power
• 6 Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea. (Jacob 4) 

14 There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed. 15 Let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. 16 And verily I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear. 17 Wherefore, I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone, which is the second death. 18 Verily I say, that they shall not have part in the first resurrection [second death ≠ part in first resurrection]

9 And now behold, I, the Lord, say unto you that ye are not justified [Some of the church members, through their sins, are living contrary to God's will. As a result they are not longer justified and must repent], because these things [unbelief, sign seeking, adultery, etc] are among you. 20 Nevertheless, he that endureth in faith and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth when the day of transfiguration shall come [That is, when the earth will be transformed into a celestial state]; 21 When the earth shall be transfigured, even according to the pattern which was shown unto mine apostles upon the mount; of which account the fulness ye have not yet received [The Lord explained to the 12 during his ministry how the earth would be transformed.  We don't have this account]. 22 And now, verily I say unto you, that as I said that I would make known my will unto you, behold I will make it known unto you, not by the way of commandment, for there are many who observe not to keep my commandments. 23 But unto him that keepeth my commandments I will give the mysteries of my kingdom, and the same [the mysteries] shall be in him a well of living water [Hebrew, mayim chaim], springing up [rise up] unto everlasting life.

• Verse 23: Well of Living Water
• Mysteries of the kingdom (unrevealed light and truth) is the spring that leads to everlasting life.  We receive this light and truth through obedience to the Lord's commands.  This truth, then, can not come from man.  It does not come from worldly learning or from those who have PhD's in theology, or who are well read on the relevant literature.  It is revealed through God due to obedience.  That light and truth is like a well of living water, springing up unto everlasting life. 
• Note that the Lord specifically refers "living water", not just "water." This is significant.  As explained in a pervious post, living water represents the presence of God.  Thus one reading of the Lord's statement is the light and truth (mysteries of God) shall serve to bring the presence of God within the person.  Another (equally compatible reading) is focuses on the fact that the "living water" is in a well. A well of water permits the person to draw water from it when needed. Similarly a well of light and truth means that the person draws from the light and truth when needed.

24 And now, behold, this is the will of the Lord your God concerning his saints, that they should assemble themselves together unto the land of Zion, not in haste, lest there should be confusion, which bringeth pestilence. 25 Behold, the land of Zion—I, the Lord, hold it in mine own hands; 26 Nevertheless, I, the Lord, render unto Cæsar the things which are Cæsar’s. 27 Wherefore, I the Lord will that you should purchase the lands, that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger. 28 For Satan putteth it into their hearts [the world] to anger against you, and to the shedding of blood. 29 Wherefore, the land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. 30 And if by purchase, behold you are blessed; 31 And if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance ["If by blood" means by persecution, since we are commanded to not "shed blood"].

32 I, the Lord, am angry with the wicked; I am holding my Spirit from the inhabitants of the earth [When the Lord’s angry, he withods his Spirit from the earth. Withdrawal of spirit means curse. Curse brings punishment.]. 33 I have sworn in my wrath, and decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come upon every man; 34 And the saints also shall hardly escape [Many of the righteous will perish during the end times]; nevertheless, I, the Lord, am with them [the saints], and will come down in heaven from the presence of my Father and consume the wicked with unquenchable fire [saints will be delivered when He appears]. 35 And behold, this is not yet, but by and by. 36 Wherefore, seeing that I, the Lord, have decreed all these things [wars, wicked slaying the wicked, and fear come upon every man, etc] upon the face of the earth, I will that my saints should be assembled upon the land of Zion [The purpose of Zion is establish a place of righteousness that won't be burned up during the end times and when the Lord comes.  It won't be burned up because it can abide the fulness of the Lord's glory]; 37 And that every man should take righteousness in his hands and faithfulness upon his loins, and lift a warning voice unto the inhabitants of the earth; and declare both by word and by flight that desolation shall come upon the wicked.

38 Wherefore, let my disciples in Kirtland arrange their temporal concerns, who dwell upon this farm [probably referring is Issac Morely’s farm]. 39 Let my servant Titus Billings, who has the care thereof, dispose of the land, that he may be prepared in the coming spring to take his journey up unto the land of Zion, with those that dwell upon the face thereof, excepting those whom I shall reserve unto myself, that shall not go until I shall command them. 40 And let all the moneys which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of Zion, unto them whom I have appointed to receive [Edward Partridge]. 41 Behold, I, the Lord, will give unto my servant Joseph Smith, Jun., power that he shall be enabled to discern by the Spirit those who shall go up unto the land of Zion, and those of my disciples who shall tarry.

• Verse 38: Dwell Upon This Farm
• Before 1832, most of the saints gathering to Kirtland settled on the Morley farm, including, at the time of this revelation, Joseph and Emma Smith. Brother Morley had consecrated his farm to the Lord and was then called to Missouri (see D&C 52:23). While he was gone, the farm was managed by Titus Billings, and at the time of this revelation Brother Morley was still in Missouri serving as a counselor to Bishop Partridge

42 Let my servant Newel K. Whitney retain his store, or in other words, the store, yet for a little season. 43 Nevertheless, let him [NKW] impart all the money which he can impart, to be sent up unto the land of Zion. 44 Behold, these things [store and money] are in his own hands, let him do according to wisdom [NKW has discretion in how to operate and discharge the money]. 45 Verily I say, let him [NKW] be ordained as an agent unto the disciples that shall tarry, and let him be ordained unto this power; 46 And now speedily visit the churches, expounding these things unto them, with my servant Oliver Cowdery. Behold, this is my will, obtaining moneys even as I have directed.

• Verse 42: Retain His Store
• One commentator explained: "Newell K. Whitney owned a mercantile store in Kirtland, and it was one of the largest stores in northeastern Ohio. Because the store produced revenue for the Church, Brother Whitney was instructed to continue operating it upon the principles of consecration for the good of the saints."
• Verse 45: Ordained Unto this Power
• One commentator explained: "Newell K. Whitney is called to be Bishop Edward Partridge’s agent to handle the affairs of those living the law of consecration and stewardship in the Kirtland area (see D&C 58:49). He is not to be ordained bishop as yet (see D&C 72:8), but rather to act as an agent under the direction of Bishop Partridge."

47 He that is faithful and endureth shall overcome the world. 48 He that sendeth up treasures unto the land of Zion shall receive an inheritance in this world, and his works shall follow him, and also a reward in the world to come. 49 Yea, and blessed are the dead that die in the Lord, from henceforth, when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city [Zion]. 50 And he that liveth when the Lord shall come, and hath kept the faith, blessed is he; nevertheless, it is appointed to him to die at the age of man. 51 Wherefore, children shall grow up until they become old; old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye. 52 Wherefore, for this cause preached the apostles unto the world the resurrection of the dead.

53 These things are the things that ye must look for [dead receiving an inheritance, the alive dying as an old man, children growing old, old man changing into perfected bodies]; and, speaking after the manner of the Lord [the time frame is according to the Lord’s perspective of time], they are now nigh at hand, and in a time to come, even in the day of the coming of the Son of Man [According to the Lord's time frame and perspective, the end times are near. It didn't mean that they were near according to earth's time frame]. 54 And until that hour [coming of the Lord] there will be foolish virgins among the wise [reference to parable of the foolish virgins in Matt 25: 1-13]; and at that hour [when the Lord appears] cometh an entire separation of the righteous and the wicked [Lord’s coming marks the absolute separation of the righteous from the wicked]; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire [refers to the parable of the wheat and the tares (Matthew 13:24-30, 36-43; D&C 86)]. 

55 And now behold, verily I say unto you, I, the Lord, am not pleased with my servant Sidney Rigdon; he exalted himself in his heart, and received not counsel, but grieved the Spirit; 56 Wherefore his writing is not acceptable unto the Lord, and he shall make another; and if the Lord receive it not, behold he standeth no longer in the office to which I have appointed him. 57 And again, verily I say unto you, those who desire in their hearts, in meekness, to warn sinners to repentance, let them be ordained unto this power. 58 For this is a day of warning, and not a day of many words. For I, the Lord, am not to be mocked in the last days. 59 Behold, I am from above, and my power lieth beneath. I am over all, and in all, and through all, and search all things, and the day cometh that all things shall be subject unto me.

• Verses 55-56: Not Pleased
• One commentator explained:
• In section 58 (verses 50-51) the Lord commanded Sidney Rigdon to create a description of Zion in a brochure for distribution to the saints to encourage financial contributions to the cause of building up Zion. These verses likely have reference at least in part to that assignment and reflect the Lord’s dissatisfaction as to the manner in which Sidney fulfilled this assignment.
• Sidney had been too proud to receive counsel. He would not be advised by Joseph Smith, but insisted on writing the brochure his own way. We may surmise from the text that Sidney was trying to write theology or scripture rather than an inducement for the saints to purchase land. In his first attempt, he clearly did not address the intended purpose of the letter in describing the land of Zion in the most attractive terms possible. Here the Lord gives him a second chance, and his second effort proved a success and was accepted. The glowing description of Jackson County found in the History of the Church (HC, 1:197-98) is a revised version of Sidney’s second, more acceptable attempt to write a description of Zion (Smith and Sjodahl, Commentary, 384).

60 Behold, I am Alpha and Omega, even Jesus Christ. 61 Wherefore, let all men beware how they take my name in their lips— 62 For behold, verily I say, that many there be who are under this condemnation, who use the name of the Lord, and use it in vain, having not authority. 63 Wherefore, let the church repent of their sins, and I, the Lord, will own them; otherwise they shall be cut off. 64 Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit; and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation. 65 Let my servants, Joseph Smith, Jun., and Sidney Rigdon, seek them a home, as they are taught through prayer by the Spirit. 66 These things remain to overcome through patience, that such may receive a more exceeding and eternal weight of glory, otherwise, a greater condemnation. Amen.

• Verses 61-62: Let All Men Beware How They Take My Name
• These verses teach us the real meaning of what it means to take the Lord's name in vain.  It means to invoke his name without having authority to do so.  It does not refer to swearing or cussing.  We invoke the Lord's name without having authority when we attribute His name to our actions and conduct. When we justify our behavior or exercise dominion over others use the Lord's name to do so.  For example, a father who rules his house unrighteously can take the Lord's name in vain when he says that the family should do x, because the Lord has commanded it.  Or a person can take the Lord's name in vain when he says that the Lord has told him something, when the Lord hasn't. 
• This principle of misattributing God's name to our action is something that Christ counseled against in the Sermon on the Mount, when he instructs the people to "Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King."  Here, the Lord is addressing a common practice of among the people of invoking God's name in their transactions and dealings with others.  The people would confirm their business deals by swearing on God's name -- e.g., 
  In God's name I swear that I'm good on payment." The purpose was to invoke God's name to make the person's words seem more significant and weighty, and to add increased credibility to one's words. 
• On its face, this may not seem like a major deal, but the problem with that practice was it associated God's name and reputation with the transaction.  God's name and reputations was being used to secure for interests for one's self.  It brought God' reputations down to earth in crude and vulgar ways. 
• And this matters because God strictly guards his reputation.  Moses appealed to God's reputation in order to save the Israelites after they worshipped the golden calf and God sought to wipe them out.  The Lord permitted the Assyrians and Babylonians to conquer Israel and Judah for the sake of His reputation -- as the Israelites and Judahite wickedness set a bad example for the other nations, disrupting God's reputation in the process.  Thus to associate God's name with worldly transaction was to degrade God.  
• When people take the Lord's name in vain today, they, like the ancients Jews, use God's name to lend greater credibility to their words and sayings.  Falsehood and false teachings are "sealed" with God's approval.  And people use his reputation to advance their own interests.  More concerning is when people, purporting to speak on behalf of God, utter pronouncements in His name that don't occur.  This can cause many who relied on those words to stumble and not trust God.  One example of this was the purported "prophets" who prophesied that Trump would win the election.  Many of these prophets invoked God's name in making this pronouncements -- only to find they did not come to pass.  While some may have used this a learning moment and a way to discern true prophets from false, others who have relied on it may have lost faith in God. 
• But besides throwing God's name into disrepute, vainly using His name leads to confusion.  As I discussed in my book, not everything uttered from a person in authority is revelation.  Binding revelation is revelation that is the mind and will of God.  Those who are giving binding revelation will attribute it to God (e.g., "thus saith the Lord").  But if people carelessly use the Lord's name to sanction their actions, it becomes harder to differentiate what is from God and what is not.  As a result, confusion abounds and souls stumble in the darkness, unable to find the light. 
• Given that the Lord's work and glory is the saving of souls, it makes since that actions that thwart that objective would be prohibited. God does not want to make salvation any more challenging that it is.  Unfortunately those who think they speak for God end us causing confusion.