Commentary for Doctrine and Covenants: Section 88

Olive Leaf

Section 88

Background Information 

This revelation, which was initially three revelations, was received initially on December 27-28, 1832, with the last part received on January 3, 1833.  JS called this revelations "the Olieve leaf which we have plucked from the tree of Paradise” and “the Lords message of peace to us.”  When we look at the context surrounding the reception of this revelation, we can  get a sense of why JS would refer to section 88 in this way. 

As we've read, the revelations leading up to section 88 were darker in tone than the others ones JS had received.  Those revelations dealt the heavy subject of the end times and destruction that was to precede the Lord's advent..  In addition to these revelations, JS, as recorded by Jedediah M. Grant, also experienced a vision of the end times, where he saw the "American continent drenched in blood  and "saw nation rising up against nation."  According to Grant, the vision was so intense for JS that he besought the Lord to close it up. (JD, 2:147). 

Having received this revelation and the apocalyptic vision of the United States, JS became concerned for the future of the Saints.  On December 27, he and 10 leading high priests met together to inquire of the Lord  for additional understanding and greater revelation.  What he received was a revelation of peace and hope.  Section 88 is the Lord's message of eternal peace to each of us.  In it, we are instructed how we can overcome the end time judgments and prepare to meet the savior.  

This revelation, which has a strong doctrinal content, contains some of the most marvelous instructions we have on record and is calculated not only to inform, but also to inspire every person who carefully examines it. To study it is a mind-stretching experience. The language is simple and direct, but the meaning has such depth that a mortal cannot grasp its entirety.  Next to section 124, it is the longest section in the Doctrine and Covenants, and next to Section 76 and 93,  it's one of the most profound and doctrinally rich revelation JS received.  

Section 

1 Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you [this revelation was given in response to the JS and others seeking to know the Lord's will]: 2 Behold, this is pleasing unto your Lord [the Lord is pleased that leaders are seeking to know his will, so it is the same with us.  God desires to share his will with us, but we must ask] and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified [The Book of Life? see commentary for Sections 85-87], even them of the celestial world. 3 Wherefore, I now send upon you another Comforter [The scriptures mention two comforters.  The first is the Holy Ghost, the second is Jesus Christ], even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter [Jesus Christ] is the same that I promised unto my disciples, as is recorded in the testimony of John.

4 This Comforter [The "other comforter" -- Jesus Christ] is the promise which I give unto you of eternal life, even the glory of the celestial kingdom [receiving Jesus Christ is to receive the promise of eternal life]; 5 Which glory [referring to the celestial kingdom] is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son— 6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth [Christ suffered all so he could understand all and by understanding all becomes emits lights that governs the universe]; 7 Which truth [light] shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made. 8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; 9 As also the light of the stars, and the power thereof by which they were made; 10 And the earth also, and the power thereof, even the earth upon which you stand [the light of Christ is the same light that powers the sun, moon, and stars].

• Verse 4: The Promise Which I Give Unto You of Eternal Life
• As discussed in section 67, there are two distinct comforters: the Holy Ghost and the Lord.  The reference to the other comforter is found in John 14, where the Lord declares:
• 14 If ye shall ask any thing in my name, I will do it. 15 ¶ If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
• Because I have already discussed this concept in depth in section 67, I will not repeat what I said.  For this verse, I would like to discuss why we might need a "promise of eternal life."  As I have discussed in other posts, God extends promises to his people in order to give them confidence to press forward, despite the challenges.  Promises are the source of hope.  When we have a promise from God that something good will transpire in our lives, we then can confidently expect it (i.e., hope for it).  
• My view is that one reason why we need a promise of eternal life is so that we have confidence to endure what life throws at us because we know that no matter what happens we will live with God again if we endure faithfully.  This is what Moroni is getting at in Ether 12 when he writes:
• 4 Wherefore, whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God.
• The "better world" mentioned by Moroni refers to a heavenly one -- the celestial kingdom.  We are able to hope for inhabiting such a world by receiving a promise that we do indeed inhabit it.  It is this hope (based on the promise of eternal life -- of a better world) that keeps us grounded in good works.
• But note, we must have an actual a promise and not a supposition.  Many suppose that they are heirs to the Celestial Kingdom when they've taken out their endowment.  This is incorrect.  In the endowment, we are only ordained to become priests and priestesses, kings and queens; not to be priests and priestesses.  In other words, the words become and to be describe different states of "being".   We are priest and priestesses when we have received the promise from God himself.  To see what I mean by actual promise, consider the Lord's promise of exaltation to JS: 
• For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father. (D&C 132: 49) 
• Here, JS received an unequivocal promise from God that he has inherited the celestial kingdom. 
• In addition to the fact that promises give us confidence to endure righteously, promise also provide confidence that what we have received is God's will.  As we learned from King Benjamin's address, it would be a curse for the wicked to dwell in God's presence.  The wicked who have spent their lives in sin, would not be able to stand and dwell before a just and holy being, creator of universes and sovereign.  In some sense, it's a tender mercy that God has not shown himself to us in our fallen state, otherwise it would be a tormenting experience. 
• But to receive a promise of eternal life serves to assure us that we are indeed worthy to be numbered among the celestial hosts.   I personally know of a person who has stood in God's presence and he explained to me that it was initially terrifying but he pressed forward because he desired it.  I imagine that he held on to his desire because of the promise that he received, where angels visited him and promised him that he would see God  In other words, it was that promise that caused him to not shrink from the presence of God.
• When we have that promise, we can rely on that assurance in order to endure his presence. 
• Verse 6: Descended Below All Things
• As Lehi taught in 2 Nephi 2, there must be opposition in all things.  This means that there is a polar opposite of darkness to whatever light we have acquired (or vice-versa).  In order for Jesus to comprehend all, it required him to comprehend the darkness that was commensurate with the degree of light he obtained.  It was through his comprehending of the darkness, that he was able to more fully understand greater light.  For instance, we understand what good health means when we've struggled or experienced poor health.  Or we better appreciate food when we've gone without it. Contrasts cause us to appreciate what we have and also understand it better. 
• Likewise, our acquisition of light entails having to walk through darkness.  And the degree of light and truth we obtain is predicated upon how much darkness we're willing to walk through.  This is what it means to be joint-heirs with Christ.  Some assume that joint-heirs means that we get the blessing of eternal life without paying the price.  But this is false.  Instead, it means that we are signed on to suffer in ways that Christ has suffered.  It means that we take the position of the servant, sacrificing the wordly things, in order to obtain the treasure of eternal life.  Being joint-heirs simply means that our suffering will yield the reward of eternal life and will count for something, unlike the wicked who suffer without receiving a reward. 

11 And the light which shineth, which giveth you light [through the sun, moon, and stars], is through him who enlighteneth your eyes [i.e., Christ], which is the same light that quickeneth your understandings [apparently the same light the gives light to the sun, moon, and stars, is the same light which quickens our understanding, increases our intelligence]; 12 Which light proceedeth forth from the presence of God to fill the immensity of space [this light the powers the world started from God's presence and radiated outward to fill the universe]— 13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed [The light is the law governing the world.  All movements of the planets, growth of vegetation, etc, is governed by light.  And that light radiates from Christ], even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. 

• Verses 13: The Light Which Is In All Things 
• Science has shown that what the Lord has revealed is not merely poetic imagery, but describers our actual metaphysical reality.  For instance, science shows that our bodies our made up of "biophotons".  Photons are particles of light.  Light, technically speaking, is a vibrating wave of energy (electromagnetic energy).  Our bodies emit these photons and are visible on the electromagnetic spectrum (380-780nm, same as modern-day cell phone systems) and are detectable through modern instruments.  Our eyes form images through the light (photons) that hit our retina, which cause an electrical impulse that the brain interprets and assembles.  Our eyes also emit (ultraweak) photons.  
• Light, moreover, is our sustaining energy.  Our existence is partially formed from sunlight and our food contains condensed sunlight, which we digest and integrate with our bodies.  
• As Fritz-Albet Popp, the scientist responsible for this initial discovery declared, "We know today that man, essentially, is a being of light."

14 Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. 15 And the spirit and the body are the soul of man. 16 And the resurrection from the dead is the redemption of the soul [Because resurrection has the power to rejoin spirit and body, preserving the soul]. 17 And the redemption of the soul is through him that quickeneth all things [Jesus Christ], in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.

• Verse 17: Through Him That Quickeneth All Things
• Christ atonement not only involved the remission of sins, but also the resurrection from the dead.  

18 Therefore, it [the soul] must needs be sanctified from all unrighteousness, that it [the soul] may be prepared for the celestial glory [The purpose of God's commands is to sanctify us so we can abide a celestial glory -- this involves both the sanctification of the spirit and the body.]; 19 For after it [the soul] hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; 20 That bodies who are of the celestial kingdom may possess it [the soul] forever and ever; for, for this intent was it [the soul] made and created, and for this intent are they [bodies] sanctified [The soul was made so that is celestial bodies may possess it].

21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. 22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. 23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. 24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.

• Verse 22: He Who Is Not Able to Abide...
• We inherit the kingdom of glory in which law we can abide. 

25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law [The measure of our creation is to become gods]— 26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it. 27 For notwithstanding they die, they also shall rise again, a spiritual body.

28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. 29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness [i.e., a fullness of that glory]. 30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness [a fullness of terrestrial glory]. 31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness [a fullness of telestial glory]. 32 And they who remain [Those who have not received a kingdom of glory, ie-- those who remain in hell] shall also be quickened; nevertheless, they shall return again to their own place [not a kingdom of glory], to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.

• Verse 32: Willing to Receive
• We receive the glory that we desire to receive.  We show our desire (or willingness) through our actions and what we spend out focus and attention on.  Looking at the world, we can see that most are content to live a life in sin, far below their privileges.  Although they will never find happiness in their sins, they believe they will.  And because they believe this, they are unwilling to consider that greater happiness exists beyond their current understanding.  
• I suspect than when we die, we'll realize that the spiritual realm is much like our current world.  Today there is a disparate distribution of interests and values.  Some people on this earth have consecrated their lives to God, allowing them to enjoy greater happiness than others who have not.  Likewise, in next world, there will be and are those who were not content with their current understanding and desired more light and truth, knowing that such would bring joy and happiness.  These have ascended upwards to dwell with God.  Conversely, there are those who remain where they are because they are not willing to grow and be exposed to their false beliefs.  They are content with what they know and don't desire anything else.  And hence, they remain where they are. 
• Some, due to their stubbornness, fail to even inherit a kingdom of glory, and instead remain in their "own place".  To live in a better kingdom, one of glory, requires us to live the law for that kingdom. As we learned that requires accepting to Christ.  But not all will. 

33 For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift. 34 And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same. 35 That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.

• Verses 34 - 35: Become A Law Unto Itself
• When it comes to the role of law and mercy, some are under the impression that the righteous receive mercy and the wicked are condemned by the law.  Under this framework, the law is seen as something that the wicked have to experience and the righteous don't.  While true that the righteous receive mercy, this doesn't mean that the righteous are not bound by law or are exempt from its requirements.  To receive mercy is to be forgiven for one's violation of the law.  It's not an exemption.  
• When I refer to law, I am referring to laws that govern the ordering of the universe.  This include the essential law of cause and effect.  Every action produces a reaction.  This reaction can be immediate or it can be distant.  For instance, choosing to not study for an exam may not show consequences until exam day.  In addition to the law of cause and effect are other laws, such as gravity,  as well as commandments God has given, which serve to sanctify us. 
• These laws when disobeyed, can result in harsh consequences.  For instance, if I ignore the law of gravity and choose to jump of my roof thinking I can fly, the result of violating that law is shattered bones and expensive hospital bill.  The same applies with sin.  When I choose to sin, I am exposing myself to the consequences of violating the law associated with that sin.  
• Although law is harsh, cold, and unforgiving, it is also serves to advance and grow.  To understand this concept, consider the playing of an instrument.  Those who submit to the law of practice, diligence, perseverance, and sacrifice, will be able to play an instrument.  And their level of obedience to these laws will largely determine their ability to perform. 
• God's laws function in the same way.  Obedience to his laws causes us to grow, much like a pianist grows in her ability by diligent practice.  This is because laws are based on reality. The growth we experience through obedience laws further sanctification.  Our level of sanctification is based on how closely we adhere to God's laws.  Mercy comes into play when we've erred.  Mercy allows us to try again to adhere to God's laws.  In many ways, mercy is similar to having multiple "lives" in a video game.  Having multiple lives means that I get another chance to complete the level;  but it doesn't allow me to by-pass the level all-together. 
• The wicked are those who ignore God's laws and instead believe they know what is better.  They let their supposed "wisdom" be their guide.  And by doing so, become their own law, which law is not based in reality, but based on their false belief.  And because the belief is false, it has not bearing in reality and thus can't lead to growth or advancement.  
• Because the wicked base their belief on falsity and an illusion, their belief will not advance them forward spiritually.  And thus they can't be sanctified. 
• God's laws are based in reality and based on what leads to improvement and growth.  When we obey his law, we'll grow and develop. 

36 All kingdoms have a law given; 37 And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom. 38 And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. 39 All beings who abide not in those conditions are not justified.

• Verses 36 - 39: Unto Every Kingdom Is Given a Law
• The terms kingdom in these verses refers to a governing system of laws.  The term space doesn't refer to outer space, but refers to distance between any given object.  For instance, space refers to the distance between the door of my room and where I am sitting.  That empty area is space.  When the Lord says that "there is no space in which there is no kingdom" he is saying that everything in our world, from the macro to the quantum level is governed by a system of laws.  And those governing systems of laws (per verse 38) have conditions and limitations. 
• To better understand this concept, consider what someone wrote that I think will help to clarify: 
•  All creation—all intelligences—have been organized by God and placed under certain laws. We are not given to understand the order or organization of the kingdoms, though we can easily identify a few of them. There are, for example, kingdoms incorporating the intelligences that are associated with the inanimate materials of the earth. There are kingdoms involving the microorganisms, the plants, and the animals. And finally, there is a kingdom of the human family. Each intelligence in all of these kingdoms has the priceless gift of agency, and each may make unfettered choices. There is no intelligence among God’s creations that does not have agency. All of these kingdoms have a law given by the Lord, and the laws or conditions of these separate kingdoms are all different.  Some of the multiple “kingdoms” spoken of here are macroscopic, some microscopic—“either a greater or a lesser kingdom.” Each kingdom is governed by its own laws, and in a way each kingdom is alive.
• Additionally,  Elder John A. Widstoe remarked: 
• In a manner not fully understood by man, some form of life resides in all matter, though of an order wholly different from the organized intelligence of man or higher living things. Hence, everything in the universe is alive. . . . This implies clearly that the earth is a living organism. President Brigham Young who was trained in the gospel by the Prophet confirmed the teaching that life and intelligence pervade all things, animate and inanimate. Are this earth, the air, and the water composed of life? . . . We suggest that there is an eternity of organization, and an eternity of intelligence from the highest to the lowest grade, every creature in its order from the Gods to the animalculae. We live then in a living universe which in all its component parts is intelligent (Joseph Smith, Seeker After Truth, Prophet of God, 1951, 149-50).

40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.

• Verse 40: Intelligence Cleaveth Unto Intelligence
• I think another helpful way in summarizing the main idea of verse 40 is to simple say that like things cleave to like things. Those who seek for celestial things, will find celestial things.  The opposite is also true: just as light cleaves to light, darkness cleaves to darkness.   Those who seek for worldly things, will not only find it, but will attract more worldly things into their lives.  In many ways, verse 40 is a further explanation of what the Lord has revealed in the verses above about each receiving according to what he is willing to receive. 
• I know in New Age circles, there is a concept of the "Law of Attraction", which states that we get what we set our minds upon.  Interestingly, quantum physics shows that particles can influence each other.  It also teaches that most of the world is energy and not matter.  In a sense, our body is a collection of particles strung together.  It's very possible that what happens on the micro or quantum level of particles influencing each others, exists on the macro level -- i.e., the particles in our body influence (attract?) other particles.  Perhaps this is how miracles work -- the particles in our body to conform to an idea which then resonates to other particles to conform to that ideal.  It's also worth noticing that the Book of Mormon uses the imagery of "binding" when describing Christ and Satan's influence.  We are either sealed or bound to Christ or Satan has sealed us as his.  
• As a corollary to this is the teaching that God grants us according to our desires.  Alma states this when he writes: ...for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction. (Alma 29:4). 
• What we desire is given to us -- even if it is evil. Jacob also is clear on this point when he describes the Jews mistake of looking beyond the mark.  As you read his explanation, pay attention to how it happened. 
• But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble. (Jacob 4:14)
• The answer?  The Jews looked beyond the mark because they sought for things which they were not ready to understand.  However, because they desired it, as Jacob explains, God gave it to them. 
• Thus it is very possible that the what we think are God's blessings to us -- particularly in temporal wealth -- may not be, and instead has been given to us because we've desired it, even though it was not God's will.  
• As Paul taught, our lives should be occupied with searching out whatever is good and praiseworthy, and then ponder on those things.  By doing so, we attract other good things into our lives.  By good, I don't mean an easy-coasting life.  I mean things that improve and edify our soul. 
• It's shocking to witness how many people spend their leisure time engaged in entertaining things of darkness, particularly through forms of entertainment.  All of this does is to attract like things into our life.  When we surround ourselves with dark and evil things, other dark and evil things will enter our life.  For instance, listening to degrading music, which objectifies woman and extols a hedonistic lifestyle of pleasure seeking or violence, will bring those influences into our lives.  This could be through evil spirits which influence the way we view the world and/or it could be through having our thinking and though process adjusted to seek after and desire those things. 
• To back up theory with facts, there was a show called 13 Reasons Why that depicted suicide in a very graphic and disturbing way, while also glorifying it. Not surprisingly, data showed a strong correlation between teenage suicide rates and the show.  Teenage suicide rates increased 29%! 

41 He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever [Christ is through all things because his light which radiates from him is energizing and governing force of these things]. 42 And again, verily I say unto you, he hath given a law unto all things, by which they move in their times and their seasons; 43 And their courses are fixed, even the courses of the heavens and the earth, which comprehend the earth and all the planets. 44 And they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years—all these are one year with God, but not with man. 45 The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God.

46 Unto what shall I liken these kingdoms, that ye may understand? [This is a common teaching method the Lord uses to help us understand abstract concepts.  In the Old Testament, the Lord used the depths of the sea to analogize the depths of hell to help the people to understand].  47 Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power [This is similar to what Alma told Korihor.  The works of the universe constitute manifestations of Christ's light. 48 I say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended.

49 The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him. 50 Then shall ye know that ye have seen me, that I am, and that I am the true light that is in you, and that you are in me; otherwise ye could not abound.

• Verse 49: The Darkness Comprehendeth It Not 
• Although light is every-present and exists in its fullness, we acquire light in degrees and can only perceive the light that we have acquired.  This is what it means that "darkness comprehendeth it not".  This is why the Jews rejected Jesus, because they had not acquired a sufficient amount of light to perceive that he was the Son of God and why the wicked killed the prophets.  And this is why many in our world reject and will continue to reject light, because they can't comprehend it.  To the wicked, the light is evil.  The greater the darkness one has acquired, the less of light they'll comprehend.  And by failing to comprehend it, they will reject the light, concluding (albeit incorrectly) that it is evil. 
• Yet, people don't say to themselves that they will reject light.  That is, for the most part, people don't set out to be evil.  In fact, most people who have acquired darkness believe that they possess light (or, in mores secular terms, believe that they are good -- or at least not "that bad").  But people acquire darkness in their lives by their deeds (see John 3: 19).  And they reject light because they don't want correction or to acknowledge that fact that they may be evil instead of good. (see John 3:20).
• Except for the Lord, none of us are perfect and our deeds have been evil.  The difference, however, between the righteous and the wicked, is that the righteous are willing to be corrected and shown their error. 

51 Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field. 52 And he said unto the first: Go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance. 53 And he said unto the second: Go ye also into the field, and in the second hour I will visit you with the joy of my countenance. 54 And also unto the third, saying: I will visit you; 55 And unto the fourth, and so on unto the twelfth. 56 And the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord. 57 And then he withdrew from the first that he might visit the second also, and the third, and the fourth, and so on unto the twelfth. 58 And thus they all received the light of the countenance of their lord, every man in his hour, and in his time, and in his season— 59 Beginning at the first, and so on unto the last, and from the last unto the first, and from the first unto the last; 60 Every man in his own order, until his hour was finished, even according as his lord had commanded him, that his lord might be glorified in him, and he in his lord, that they all might be glorified. 61 Therefore, unto this parable I will liken all these kingdoms, and the inhabitants thereof—every kingdom in its hour, and in its time, and in its season, even according to the decree which God hath made.

62 And again, verily I say unto you, my friends, I leave these sayings with you to ponder in your hearts [What sayings?  Does the Lord mean all that he has said in this section so far or only verses 51-60?] , with this commandment which I give unto you, that ye shall call upon me while I am near— 63 Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you. 64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you; 65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation [See commentary for verse 40].

• Verses 62: With This Commandment 
• It is a commandment to seek after the Lord and call upon him when he is near.  The Lord then promises that if we draw unto him, he will draw unto us -- which is what he desires.  He desires to be in union with us, just as he is in union with the Father.  To describe this type of love, the Old Testament uses the world "jealous".  But the Hebrew world for jealous conveys a sense of competing for someone.  God is a jealous God because he competes and desires our affection.  Despite all the suffering that he witnesses, the thing that will cause God to weep is when people reject him (see Moses 7). 

66 Behold, that which you hear is as the voice of one crying in the wilderness—in the wilderness, because you cannot see him—my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound [We acquire more of the Spirit as we acquire truth because they are either the same or inseparably linked]. 67 And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. 68 Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will [Again, the Lord reaffirms the promise he made to the elders in section 67].

• Verses 67-69: Eye Single to My Glory 
• In Moses 1:39, we learn that God's works and glory is to "bring to pass the immortality and eternal life of man". To have our eyes single to God's glory might mean that our "aim" is solely and exclusively set on helping God to achieve this objective.  When this occurs, we are filled by the same light that radiates from God and animates God.  Possessing this light allows to comprehend the mysteries of God and it removes the darkness in us.  
• To get to this point requires that we sanctify (purify) our minds that our minds are single to God.  For our mind to be single to God means that our thoughts and God's thoughts are the same.  When this occurs, we have access to the same light that God has access to.  And having this access, we are like him.  And being like him, he can dwell with us because our abode is his abode. 

Remember that the leaders initial question to the Lord was to know his will concerning the future of the saints.  The Lord doesn't address that until 69 verses later.  What follows is the Lord's explanation of what his will is for the saints.  Part of this includes establishing the school of prophets. 

69 Remember the great and last promise which I have made unto you [referring to the promise in verse 69 that they would see God face-to-face]; cast away your idle thoughts and your excess of laughter far from you [To receive this promise of seeing God requires us to remove our idle thoughts and excess of laughter]. 70 Tarry ye, tarry ye in this place, and call a solemn assembly, even of those who are the first laborers in this last kingdom [In addition to purifying their thoughts, the leaders were to call a solemn assembly.  A solemn assembly is gather of people for a holy occasion]. 71 And let those whom they have warned in their traveling call on the Lord, and ponder the warning in their hearts which they have received, for a little season.

• Verse 70: Tarry Ye In This Place, and Call a Solemn Assembly 
• "This place" refers to Kirtland.  The leadership of the church who were present when section 88 was given were instructed to remain in Kirtland until they had prepared themselves to receive the blessings that Lord sought to give them.  One preparatory step was to construct the Kirtland Temple, which came with the keys and ordinances associated with the temple. 
• Within two week after receiving section 88, JS wrote to the Missouri saints that promising that the the faithful would, by obedience to these instructions, be blessed with an appearance of the Lord himself (HC, 1:316-17; compare D&C 88:69, 75).  On a later occasion, the Prophet taught the Twelve: 
• We must have all things prepared, and call our solemn assembly as the Lord has commanded us, that we may be able to accomplish his great work, and it must be done in God’s own way.  The house of the Lord must be prepared, and the solemn assembly called and organized in it, according to the order of the house of God; and in it we must attend to the ordinance of washing of feet. . . . The endowment you are so anxious about, you cannot comprehend now. . . . You need an endowment, brethren, in order that you may be prepared and able to overcome all things. . . . All who are prepared, and are sufficiently pure to abide the presence of the Savior will see him in the solemn assembly (HC, 2:308-310).
• Some three years following Joseph’s receiving section 88, the commandment in this verse was completed, and the Lord’s blessed promises were fulfilled.  The Kirtland Temple was dedicated.  Between January and May 1, 1836, a number of meetings and assemblies were held in Kirtland in which there was a remarkable outpouring of spiritual gifts.  During the week of March 27, 1836, solemn assemblies were held at the temple dedication and were accompanied by a spiritual outpouring akin to that experienced by the New Testament saints on the day of Pentecost (see Acts 2).  According to accounts of many of those present at that dedication and other meetings during the week following, including a second dedication session, the gifts of the Spirit were manifested, and “the Savior made his appearance to some, while angels ministered to others” (HC, 2:432).  Another solemn assembly was also held the following year on April 6, 1837.  Elders who had not attended the earlier assembly were washed and anointed at that time (see Cook, Revelations of the Prophet Joseph Smith, 182-83).
• Accounts of the solemn assembly, which involved the washing of feet, attest to the outpouring of spiritual manifestations. 
• Accordingly we proceeded to cleanse our faces and our feet, and then proceeded to wash one another’s feet. President Sidney Rigdon first washed President Joseph Smith, Junior’s feet, and then, in turn, was washed by him; after which President Rigdon washed President Joseph Smith, Sen., and Hyrum Smith. President Joseph Smith, Jun., washed President Frederick G. Williams, and then President Hyrum Smith washed President David Whitmer’s and President Oliver Cowdery’s feet. Then President David Whitmer washed President William W. Phelps’ feet, and in turn President Phelps washed President John Whitmer’s feet. The Bishops and their Counselors were then washed, after which we partook of the bread and wine. The Holy Spirit rested down upon us, and we continued in the Lord’s House all night, prophesying and giving glory to God. (HC, Vol 2, pg 431)
• JS further noted: I left the meeting in the charge of the Twelve, and retired about nine o’clock in the evening. The brethren continued exhorting, prophesying, and speaking in tongues until five o’clock in the morning. The Savior made His appearance to some, while angels ministered to others, and it was a Pentecost and an endowment indeed, long to be remembered, for the sound shall go forth from this place into all the world, and the occurrences of this day shall be handed down upon the pages of sacred history, to all generations; as the day of Pentecost, so shall this day be numbered and celebrated as a year of jubilee, and time of rejoicing to the Saints of the Most High God. (HC, Vol 2, pg 433)
• In addition to the outpouring of the Spirit during the solemn assembly, the four days afterwards JS and OC received what is now section 110. 

72 Behold, and lo, I will take care of your flocks, and will raise up elders and send unto them. 73 Behold, I will hasten my work in its time. 74 And I give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean; 75 That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, which I have made unto you, when I will.

76 Also, I give unto you a commandment that ye shall continue in prayer and fasting from this time forth. 77 And I give unto you a commandment that you shall teach one another the doctrine of the kingdom. 78 Teach ye diligently and my grace shall attend you, that [so that] you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand; 79 Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms— 80 That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you.

• Verses 76-80: Teach Ye Diligently... 
• In addition to the commandment to draw near unto the Lord, the Lord also commands the leaders to teach each other the doctrine of the kingdom.  The remaining verses describe the  causal chain that occurs if they obey this command.  First,  If they teaching diligently, the Lord promises that his grace will attend.  Second, by receiving the Lord's grace, they will be "more perfectly" instructed in theory, principle, in the law of the gospel, and in all thing that that pertain unto the kingdom of God (which includes both things in heaven, earth, and under the earth AND things which are, were, and are to come that touch about things occurring at home and abroad).  Third, this knowledge is imperative so that the leaders may be prepared for the mission which the Lord has called them to. 

81 Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. 82 Therefore, they are left without excuse, and their sins are upon their own heads [By warning the people about what is to come, the people can no longer claim ignorance for their sins]. 83 He that seeketh me early shall find me, and shall not be forsaken. 84 Therefore, tarry ye, and labor diligently, that you may be perfected in your ministry to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come [While the Lord desires for the high priest to proclaim the gospel, he commands them to first wait until they are given more power at the solemn assembly]; 85 That their souls may escape the wrath of God, the desolation of abomination which awaits the wicked, both in this world and in the world to come. Verily, I say unto you, let those who are not the first elders continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation. 86 Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord comes. 

87 For not many days hence and the earth shall tremble and reel to and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig tree [These events occur before the Lord returns]. 88 And after your testimony cometh wrath and indignation upon the people. 89 For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand. 90 And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. 91 And all things shall be in commotion; and surely, men’s hearts shall fail them; for fear shall come upon all people.

• Verses 89 - 90: For After Your Testimony...
• Before the Lord judges a nation, he will send forth his servants to call repentance in order to give the people a chance to repent before more serious penalties occur.  When people have rejected that warning, the Lord will allow the chaos, which the people brought about by their actions, to befall the people, bearing further testimony of their wickedness. 

92 And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him. 93 And immediately there shall appear a great sign in heaven, and all people shall see it together.

• Verse 92: Great Sign In Heaven
• Orson Pratt taught: "After the angels have sounded the trump in the ears of all living (verse 92), we are informed that there will be a great sign in the heavens. It is not to be limited so that only a few of the human family can see it; but it is said, `all people shall see it together!’ At least, it is to be like our sun seen over one entire side of the globe, and then passing immediately round to the other, or else it will encircle the whole earth at the same time."
• JS also taught: "There will be wars and rumors of wars, signs in the heavens above and on the earth beneath. . . . Then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, etc. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning coming out of the east” (TPJS, 286-87). It will not be recognized by the world for what it is. Rather, the world will conclude that “it is a planet, a comet, etc” (Id.).

94 [After the great sign appears] And another angel shall sound his trump, saying: That great church, the mother of abominations, that made all nations drink of the wine of the wrath of her fornication, that persecuteth the saints of God, that shed their blood—she who sitteth upon many waters, and upon the islands of the sea—behold, she is the tares of the earth [see D&C 86]; she is bound in bundles; her bands are made strong, no man can loose them; therefore, she is ready to be burned. And he shall sound his trump both long and loud, and all nations shall hear it [It is after the Great Sign in heaven that the angels pronounce an end to Babylon]

95 [After the angel sounds his trump declaring the judgment against Babylon] And there shall be silence in heaven for the space of half an hour; and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the Lord shall be unveiled; 96 And the saints that are upon the earth, who are alive, shall be quickened and be caught up to meet him [The Saints meet up after the period of tribulation, not before]. 97 And they who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven— 98 They are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God [Those who are caught up to meet him those who have inherited the celestial kingdom].

• Verse 95: Silence in Heaven
• Orson Pratt also taught: “Immediately after the sounding of this trump [verse 94], there will be silence in heaven for the space of half an hour. Whether the half hour here spoken is according to our reckoning—thirty minutes—or whether it be according to the reckoning of the Lord we do not know. We know the word ‘hour’ is used in some portion of the scriptures to represent quite a lengthy period of time. For instance, we the latter-day saints are living in the eleventh hour, that the eleventh period of time and for aught we know the half hour during which silence is to prevail in heaven may be quite an extensive period of time. . . . During the period of silence all things are perfectly still; no angels flying during that half hour; no trumpets sounding; no noise in the heaven above; but immediately after this great silence the curtain of heaven shall be unfolded as a scroll is unfolded . . . so that the people may gaze upon those celestial beings who will make their appearance in the clouds” (JD, 16:328).

99 And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ’s at his coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh. 100 And again, another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation; 101 And these are the rest of the dead; and they live not again until the thousand years are ended, neither again, until the end of the earth. 102 And another trump shall sound, which is the fourth trump, saying: There are found among those who are to remain until that great and last day, even the end, who shall remain filthy still. 

• Verses 95 - 104: Angel Shall Sound 
• There are four trumpets that will sound to indicate the inheritance for the different spiritual categories. The first trumpet signals the end of Babylon and the resurrection of the celestial category who have died and the rapture of the celestial category who are alive.  As a note, some Christians believe that before the end times they will be caught up into heaven.  But as we learn in these verses, the rapture into heaven doesn't occur until after the end time judgments. [see D&C 76: 64-70]
• The second trump sounds the redemption of the those who were in spiritual prison.  Interestingly, the description of those who are fall under this category share the same description as the terrestrial category in D&C 76.  Thus by all appearances the second trump sounds the redemption for those of a terrestrial category.  These will have been released from prison and given an opportunity to receive the gospel. 
• The third trump likely refers to the telestial category, since as D&C 76 explains those who are telestial will not be resurrected until after the Lord has finished his work. 
• The forth trump could refer to those who are either the sons of perdition and/or those who will no inherit a kingdom of glory.  

103 And another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting gospel—flying through the midst of heaven, unto all nations, kindreds, tongues, and people; 104 And this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth—for every ear shall hear it, and every knee shall bow, and every tongue shall confess, while they hear the sound of the trump, saying: Fear God, and give glory to him who sitteth upon the throne, forever and ever; for the hour of his judgment is come.

105 And again, another angel shall sound his trump, which is the sixth angel, saying: She is fallen who made all nations drink of the wine of the wrath of her fornication; she is fallen, is fallen! 106 And again, another angel shall sound his trump, which is the seventh angel, saying: It is finished; it is finished! The Lamb of God hath overcome and trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God. 107 And then shall the angels be crowned with the glory of his might, and the saints shall be filled with his glory, and receive their inheritance and be made equal with him. 

108 [After all the trumps have sounded] And then shall the first angel again sound his trump in the ears of all living, and reveal the secret acts of men, and the mighty works of God in the first thousand years. 109 And then shall the second angel sound his trump, and reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God in the second thousand years— 110 And so on, until the seventh angel shall sound his trump; and he shall stand forth upon the land and upon the sea, and swear in the name of him who sitteth upon the throne, that there shall be time no longer; and Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years.

111 And then he shall be loosed for a little season, that he may gather together his armies [This battle is the battle of Gog and Magog, the final battle between good and evil on this earth.  This event is describe by both Ezekiel and John in the Book of Revealtion]. 112 And Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. 113 And the devil shall gather together his armies; even the hosts of hell, and shall come up to battle against Michael and his armies. 114 And then cometh the battle of the great God; and the devil and his armies shall be cast away into their own place, that they shall not have power over the saints any more at all. 115 For Michael shall fight their battles, and shall overcome him who seeketh the throne of him who sitteth upon the throne, even the Lamb. 116 This is the glory of God, and the sanctified; and they shall not any more see death.

117 Therefore, verily I say unto you, my friends, call your solemn assembly, as I have commanded you. 118 And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith. 119 Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; 120 That your incomings may be in the name of the Lord; that your outgoings may be in the name of the Lord; that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High. 121 Therefore, cease from all your light speeches, from all laughter, from all your lustful desires, from all your pride and light-mindedness, and from all your wicked doings.

122 Appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken that all may be edified of all, and that every man may have an equal privilege. 123 See that ye love one another; cease to be covetous; learn to impart one to another as the gospel requires. 124 Cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, that ye may not be weary; arise early, that your bodies and your minds may be invigorated. 125 And above all things, clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace. 126 Pray always, that ye may not faint, until I come. Behold, and lo, I will come quickly, and receive you unto myself. Amen.

127 And again, the order of the house prepared for the presidency of the school of the prophets (see the afterward at the end of this section), established for their instruction in all things that are expedient for them, even for all the officers of the church, or in other words, those who are called to the ministry in the church, beginning at the high priests, even down to the deacons— 128 And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place, in the house which shall be prepared for him. 129 Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words carefully and distinctly, not with loud speech. 130 And when he cometh into the house of God, for he should be first in the house—behold, this is beautiful, that he may be an example— 131 Let him offer himself in prayer upon his knees before God, in token or remembrance of the everlasting covenant. 

132 And when any shall come in after him, let the teacher arise, and, with uplifted hands to heaven, yea, even directly, salute his brother or brethren with these words: 133 Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen [Verses 132 -134 is the prayer (see verse 137) and greeting that all members of the school of prophets are to say to each other]. 134 And he that is found unworthy of this salutation shall not have place among you; for ye shall not suffer that mine house shall be polluted by him. 135 And he that cometh in and is faithful before me, and is a brother, or if they be brethren, they shall salute the president or teacher with uplifted hands to heaven, with this same prayer and covenant, or by saying Amen, in token of the same.

136 Behold, verily, I say unto you, this is an ensample unto you for a salutation to one another in the house of God, in the school of the prophets. 137 And ye are called to do this by prayer and thanksgiving, as the Spirit shall give utterance in all your doings in the house of the Lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification. 138 And ye shall not receive any among you into this school save he is clean from the blood of this generation; 139 And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.  140 And again, the ordinance of washing feet is to be administered by the president, or presiding elder of the church. 141 It is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of John’s testimony concerning me. Amen.

School of the Prophets

Besides providing an expansive and comprehensive treatise to working of the universe and of God, section 88 also calls for the school of the prophets.  What was the school of the prophets?  Fortunately, I found a robust description of it: 

The School of the Prophets was officially organized in January 1833. Fourteen individuals, twelve high priests and two elders, attended. Orson Pratt was admitted to the school a few weeks later.

Although most rules governing the actions of those who attended the school were gospel principles which all of the saints were expected to follow, some policies of the school marked it as a distinct educational experience. The students frequently gathered at sunrise in the spirit of fasting and prayer. The teacher preceded the students into the classroom and, after offering a personal prayer, admitted others into the room. When the students had gathered, the instructor saluted them with uplifted hands (see verse 120) and cited an oath that had been received by revelation (see verse 133). The students repeated this oath, which included a promise that they were keeping all the commandments of God. The classes often continued until about four o’clock in the afternoon. The students usually fasted during the day and broke their fast before leaving for home by partaking of the sacrament together, eating some bread, and drinking a glass of wine, in harmony with the pattern practiced by Jesus and his disciples.

Another unusual aspect of the school was that members were admitted only after participating in the ordinance of washing of feet. On January 23, 1833, a select group of elders assembled in Kirtland, and “after much speaking, singing, praying and praising God, all in tongues,” they followed the procedure outlined in the thirteenth chapter of John’s Gospel and participated in this sacred ordinance of washing of feet. According to Joseph Smith, “Each elder washed his own feet first, after which I girded myself with a towel and washed the feet of all of them.” Before washing the feet of his father, the Prophet requested and received a father’s blessing. Frederick G. Williams washed Joseph’s feet, after which the Prophet pronounced the elders “clean from the blood of this generation” (HC, 1:323).

Two months after the school was organized, the Prophet instructed the students to prepare themselves for a day of “revelation and vision.” After the students gathered at sunrise, Joseph counseled them to prepare their minds, for “the pure in heart should see a heavenly vision.” For a brief period, the elders offered personal prayers. Then a powerful spiritual experience occurred. According to minutes kept by Frederick G. Williams, which were later included in the History of the Church, “Many of the brethren saw a heavenly vision of the Savior, and concourses of angels, and many other things, of which each one has a record of what he saw” (HC, 1:334-35).

This initial School of the Prophets met until April of 1833 and likely never had more than about twenty-five members. It was closely linked to the teachings and ordinances of the temple and was designed to train and prepare future apostles (see D&C 95:17). It is largely this school to which the guidelines of verses 127-141 applied. The participants in this first School of the Prophets studied secular subjects at times but spent a much greater proportion of time studying the scriptures and doctrines of the kingdom. This original apostolic school was open only to the first elders of the Church who were worthy according to the specifications given in this revelation. Subsequent schools were open to a larger number of church leaders who studied the regular curriculum of secular schools of the day as well as church doctrine.

During the winter of 1834-35, one year after the initial school had been organized, the Church organized the School of the Elders which replaced the School of the Prophets. Although Joseph Smith sometimes referred to this new school as the School of the Prophets, there is no evidence that members of the priesthood involved in it participated in the foot-washing ordinance. As with the School of the Prophets, a major purpose of this institution was to train the men who were enrolled to be more effective missionaries and ministers of the gospel. This school was initially held in a thirty by thirty-eight foot room below the printing shop in a building on the lot west of the temple.

Those who attended the school studied such subjects as English grammar, writing, philosophy, government, literature, geography, and ancient and modern history. Although the students explored a variety of disciplines, religious topics received the main emphasis. Under the date of December 1, 1834, the Prophet recorded that the school was well attended, and lectures on theology were delivered regularly. He also recorded that the school absorbed nearly all the time of the students (HC, 2:175-76). It was in the School of the Elders that the excellent lessons known as the seven Lectures on Faith were taught.

After the Kirtland Temple was completed in 1836, the School of the Elders was reorganized, again under the name School of the Prophets. Within the walls of the temple, the students participated again in the ordinance of washing of feet, partook of the sacrament, received counsel from the Prophet, and many went forth to serve as missionaries of the Church.

A similar school was held in Missouri for a short time. Parley P. Pratt taught the school in Jackson County. He reported that class membership was about sixty and that he had to travel on foot about six miles each week to reach the class.

It's important to note that the school of the prophets was not a modern innovation by the Lord, but followed an Old Testament pattern.  The first mention of the school of prophets occurs in 1 Sam 19: 18 -24, where king Saul sends men to arrest David.  On their way, they encounter a group prophets who are under Samuel's leadership.  Elijah in 2 Kings 4: 38-44 is described as interacting with a group of prophets as well.  In explaining this connection to the implementation of the school of prophets by JS, John A Tvedtnes writes: 

In ancient times, there was a school of the prophets. The members of this school were termed the "sons of the prophets," which is a Hebrew idiom meaning "of the class or group of the prophets." (See 1 Samuel 10:10; 19:20; 1 Kings 20:35; 2 Kings 4:1, 38; 5:22; 6:1; 9:1.) Samuel was perhaps the first head of this school. While his father had not been a prophet (nor had the father of Amos; see Amos 7:14), we find that many of these "sons of the prophets" were actually sons of members of the school. For example, Zechariah's grandfather, Iddo, was also a prophet. (Zechariah 1:1.) Whereas Zechariah's book is found in our present-day Bible, we no longer have the Vision of Iddo, written by his forefather. (2 Chronicles 9:29; 12:15; 13:22.)