32 They are they who are the sons of perdition, [ So here we have the definition for the Sons Of Perdition - or the ultimate lost or destroyed ones)based on the title perdetition). Are witnesses of his power, They understand what his power is and they understand the gospel, then they turn away in such a way to destroy it in every way thay they can. They have seen it first hand. Or those who have become a Son of God, know his power (calling and election made sure?) and then altogether turn away from it. (D&C 84:41). This is not someone who falls into inactivity, or does not respond to the direction for the Holy Ghost - No these are those who have made a choice, and after making that choice they are fighting for that side with all of their might against the side which they fully know is the side of God. ] of whom I say that it had been better for them never to have been born; [ Why is that? He who sins against the greater light receuves the greater condemnation. So we are mpw speaking of those who become sons of perdition in this life not in the premortal state as it references the fact that they are born. At least now they have a body which is more that Satan. ]

33 For they are vessels of wrath, [ What is a vessel of wrath? cp. Romans 9:22, Moses 5:24. ] doomed to suffer the wrath of God, with the devil and his angels in eternity; [ Forever - period. ]

34  Concerning whom I have said [ These son's of Perdition. ] there is no forgiveness in this world nor in the world to come— [ Is that because God is mad at them, No I don't think so - I think his hand still reaches out to them. So why then is there no forgiviness? Because they do not/or will not repent. They do not ask for forgiviness from the only one who can provide that - Jesus Christ. Here again we see emphasised that without faith in Christ, without belief in Christ, without trusting in CHrist we are literally doomed. As there is nothing that God can do - he will not take away their agency, and no unclean thing can dwell with him - hence the delemia. They are so far away in rebellion to what they know to be the truth that there is no way they are going to ever change. Tthey have become so hardened and bitter that they feel that they do not need to repent or worship Jesus Christ, they are just like Satan in verses 25&26 because they do not believe in God, and the Savior. Therefore God cannot save them as to gain forgivness you must believe. They have become just like Satan. Remember in verse 25 Satan did not want to be subject or accountable to the Savior(the way that he would have been saved, as is the same way for us). This is the same phrase used in D&C 84:41 in relation to those who receive the ‘oath and covenant of the priesthood’ and ‘altogether turneth therefrom’, for they must also become sons of perdition. The requirements to receive the judgment of “not having forgiveness of sins in this world nor the world to come” would appear to be the same. Thus the “oath and covenant of the priesthood” is connected to the fulfilling of the endowment of power, where one would “know my power and been made partakers thereof” before qualifying for this judgment. ]

35 [5)] Having denied the Holy Spirit after having received it, [ I have become a son of perdition because I did not obey the spiritual prompting of the holy ghost and have become lax in Church attendance or failed to observe some rules true or false? What then is the difference between not following the whisperings of the spirit and a son of perdition? This is simply a lie from Satan trying to persuade them that their case is hopeless and God wants nothing to do with them anymore. If a person is penitent at all, and seeking any form of reconciliation they cannot be perdition as perdition is the exact opposite. Perdition is the desire to destroy the thing that indicates you are a sinner rather than repent. ] and having denied the Only Begotten son of the Father, [6)] having crucified him unto themselves [ Despise the Savior enough that they would themselves - knowing that he is the Savior thrust the dagger into his side to crucify him. They would participate in the crucifixion given the opportunity. This implies a murderous intent as well as a knowledge and perception that Jesus really was the Christ and a desire to kill him for just that reason. Or as it is put in Hebrews "To Crucify him afresh". I personally don't think that even Judas would fall into that group as Judas I believe was sorry for the betrail of Christ, he tried to give the money back and change things, in a way he tried to repent. But I think the real clue is that he would not have done the same thing again, he would not have crucified Christ again a fresh. ] and put him to an open shame. [ How Might Anyone “Crucify” the Only Begotten son of the Father and “Put Him to an Open Shame”? Elder Bruce R. McConkie stated that “commission of the unpardonable sin consists in crucifying unto oneself the son of God afresh and putting him to open shame. (Heb. 6:4–8; D. & C. 76:34–35.) To commit this unpardonable crime a man must receive the gospel, gain from the Holy Ghost by revelation the absolute knowledge of the divinity of Christ, and then deny ‘the new and everlasting covenant by which he was sanctified, calling it an unholy thing, and doing despite to the Spirit of grace.’ (Teachings, p. 128.) He thereby commits murder by assenting unto the Lord’s death, that is, having a perfect knowledge of the truth he comes out in open rebellion and places himself in a position wherein he would have crucified Christ knowing perfectly the while that he was the son of God. Christ is thus crucified afresh and put to open shame. (D. & C. 132:27.)” (Mormon Doctrine, pp. 816–17.) Concerning the degree to which such people become filled with the spirit of Satan, Elder Charles W. Penrose said: “Those who have followed [Satan] so that they become imbued with his spirit, which is the spirit of destruction, in opposition to the spirit which brings life, are his. The spirit of murder enters their hearts; they are ready to put to death even the son of God, if His existence in life comes in their way.” (In Conference Report, Oct. 1911, p. 51.) The scriptures sometimes use the phrase “shedding innocent blood” in reference to the actions of those in this condition. President Joseph Fielding Smith explained that the shedding of innocent blood is not confined to taking lives of the innocent, but is also included in seeking to destroy the word of God and putting Christ to open shame. Those who have known the truth and then fight against the authorized servants of Jesus Christ also fight against Him, and thus are guilty of His blood. “Shedding innocent blood is spoken of in the scriptures as consenting to the death of Jesus Christ and putting him to open shame.” (Smith, Answers to Gospel Questions, 1:68.) ]

[ v36-39 These verses describe the end result and eternal consequences of being perdition. These persons will be resurrected, but not redeemed. All others will inherit at least some glory in the resurrection, even those in telestial glory. Those who are perdition however will receive no glory and will be left in their misery eternally. ]

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; [ So we have a selective group here. What does it mean when we say first or second death? It means to be cut off from the presence of God. What was the first death? When Adam and eve were kicked out of the garden of Eden - see D&C 29:41 What does this mean? They will be totally separated from the presence of God - totally cut off - What is then is the difference between perdition and Celestial, Telestial, Terrestrial kingdoms? All are degrees of glory except perdition. Outer darkness - Why then is it called outer darkness? Separated from all or any light (God) Why is it the the second death will have power over the sons of perdition? he cannot save them because they are without the light of christ which has the power to save. Elder Bruce R. McConkie wrote: “Spiritual death is to be cast out of the presence of the Lord, to die as to the things of righteousness, to die as to the things of the Spirit. Spirit beings as such never die in the sense of annihilation or in the sense that their spirit bodies are disorganized; rather, they continue to live to all eternity either as spirits or as resurrected personages. . . . “Eventually, all are redeemed from spiritual death except those who have ‘sinned unto death’ (D. & C. 64:7), that is, those who are destined to be sons of perdition. John teaches this by saying that after death and hell have delivered up the dead which are in them, then death and hell shall be ‘cast into the lake of fire. This is the second death.’ (Rev. 20:12–15.) And thus the Lord said in our day that the sons of perdition are ‘the only ones on whom the second death shall have any power’ (D. & C. 76:37), meaning any power after the resurrection.” (Mormon Doctrine, pp. 757–58; see also Notes and Commentary on D&C 63:17; 64:7.) ]

38 Yea, verily, the only ones who shall not be redeemed [ So there comes a point when everyone(except the sons of perdition) will be happy and content in the kingdom where they are at, they will be satisfied. We don't talk much about this, but we are taught that a man would not be happy in a kingdom where he does not belong. (Mormon 9:4-6) Will Those Born into Mortality Who Become sons of Perdition Receive a Resurrection? President George Q. Cannon explained: “A careful reading of these verses, . . . and especially of the preceding paragraphs, will show that the Lord does not, in this language, exclude even the sons of perdition from the resurrection. It is plain that the intention is to refer to them explicitly as the only ones on whom the second death shall have any power: ‘for all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb.’ This excluded class are the only ones on whom the second death shall have any power, and ‘the only ones who shall not be redeemed in the due time of the Lord, after the suffering of his wrath.’ “This is by no means to say that they are to have no resurrection. Jesus our Lord and Savior died for all, and all will be resurrected—good and bad, white and black, people of every race, whether sinners or not; and no matter how great their sins may be, the resurrection of their bodies is sure. Jesus has died for them, and they all will be redeemed from the grave through the atonement which he has made.” (Juvenile Instructor, Feb. 1900, p. 123.) So from this I conclude that the resurrection is a gift to everyone who comes to earth and is not predicated upon any belief whatsoever in Christ. ] in the due time of the Lord, after the sufferings of his wrath. [ I conclude that this means not that God is trying to punish them but rather they are deprivied of blessings and they can see and know it because of their choices. They would have had to have accepted Jesus Christ and with their attitude toward Christ - that will just not happen. ]

39 For all the rest [ The great message of hope for the rest(which is pretty much everyone) - those who are not the sons of perdition - it is our choice - we need to have hope - work for it - you can do it. ] shall be brought forth [ To receive a degree of glory. Compared to the fact that there is no glory for those who are sons and daughters of perdition. So as long as you do not defy God so to speak you will receive some degree of glory. ] by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made.

40 And this is the gospel, [ It's purpose, namely the salvation of all of God's works. ] the glad tidings, [ So this is the gospel here. How is this good news? Well if we look back at the current teaching of religion at the time, the idea was that there would only be a few people make it to heaven, the rest would go to hell. Here we are taught that almost everyone will be resurrected. Then later that most everyone except a small number will receive some degree of glory. ] which the voice out of the heavens bore record unto us— [ Emphasis is placed in the vision here that this is doctrine pure and simple, this was and is the plan of the Father. ]

41 That he [ Jesus. ] came into the world, even Jesus, to be crucified for the world, [ As a sacrifice for man kind that they may have a way back to God. ] and to bear the sins of the world, [ Because he took upon himself the sins of the world we have a way through the atonement to have our sins forgiven. ] and to sanctify the world, [ Latin = to make holy. 1. In a general sense, to cleanse, purify or make holy; 2. To separate, set apart or appoint to a holy, sacred or religious use.; 3. To purify; to prepare for divine service, and for partaking of holy things. Exodus 19:10.; 4. To separate, ordain and appoint to the work of redemption and the government of the church. John 10:36.; 5. To cleanse from corruption; to purify from sin; to make holy by detaching the affections from the world and its defilements, and exalting them to a supreme love to God.; 6. To make the means of holiness; to render productive of holiness or piety. In order for us to return and live with our Father in Heaven we must return to him in a sanctified state. ] , and to cleanse it [ The world and all of the inhabitants thereof. ] from all unrighteousness;

42 That through him all might be saved [ All, there is no person that comes to this earth that cannot be saved through his atonement. Definition of the gospel - what we can have as a result of the atonement verse what sons of perdition get without atonement and the fact is that our Heavenly Father wants to save us all. ] whom the Father had put into his power and made by him; [ We were put into the Saviors power when he created us - the second step in the power of the atonement. First step was premortal when the Savior agreed to do the will of our Heaven Father and fulfill the mission of Savior of the world. ]

43  Who glorifies the Father, [ How does the Savior glorify the Father then? He does it by providing the way for Our Father to have His Children back in his presence again. ] and saves all [ Again the word ALL - Saves everyone. ] the works of his hands, [ Hands are symbolic in that it means Pays attention to the details. ] except [ Now we are going to see the list of those who will be exempt from the ALL - the exceptions. ] those sons of perdition who [7)] deny the son after the Father has revealed him. [ So this is a pretty high mark and will really be a very small group of those who live on the earth. You need to see the Savior and God the Father needs to testify to you that he is the beloved son - something akin to the vision that Jospeh Smith had in the first vision, This vision that Joseph and Sidney are having right now, or the experiences of Moses, Abraham... ]

44 Wherefore, he saves all [ Emphasis that everyone is saved but a small group who have the following attributes. We could ask a question what about Judas, is he a son of perdition? Some argue yes others suggest no. For me I do not think even he would qualify. Why? Because I think Judas realized what he did, he tried to correct what he had done (Repent in a way, but even more that in verse 35 it says that they would cruicify the Savior unto themselves. I think that Judas does not pass that test as he tried to back out). Why is that of importance? I think that it gives us an idea of how inclusive the saving ALL really is, that the Father has a plan that will save most everyone to some degree of Glory. ] except them— [ Who the sons of perdition - so exactly who are they? 1) know God's power- v. 31 |
2) have been made partakers thereof - v. 31 |
3) have suffered themselves to be overcome - v. 31 |
4) deny the truth - v. 31 |
5) defy God's power - v. 31 |
6) deny the Holy Spirit after having received it - v. 35 |
7) deny the Only Begotten son - v. 35 |
8) deny the son after the Father has revealed him - v. 43 |
9) having crucified him unto themselves - v. 35

What do you notice about this list of requirement to be a son of Perdition? They are have used their individual agency in limiting what the Savior can do for them in the atonement. Think about that and think how much your Father in Heaven loves you. You can be as vile as you want and the Father is providing a way for you to return to him with some degree of glory. That is an amazing amount of love. It Is Futile to Discuss the Fate of sons of Perdition. It appears that in the early days of the Restoration some attempted to teach the destiny of the sons of perdition. The Prophet Joseph Smith responded by writing: “Say to the brothers Hulet and to all others, that the Lord never authorized them to say that the devil, his angels, or the sons of perdition, should ever be restored; for their state of destiny was not revealed to man, is not revealed, nor ever shall be revealed, save to those who are made partakers thereof: consequently those who teach this doctrine have not received it of the Spirit of the Lord. Truly Brother Oliver declared it to be the doctrine of devils. We, therefore, command that this doctrine be taught no more in Zion. We sanction the decision of the Bishop and his council, in relation to this doctrine being a bar to communion.” (Teachings, p. 24.) ] they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, [ Which is Gods punishment D&C 19 - hinged on Christ and his world. "I never said that I will not end the punishment, or an end to this pain. I just called it endless and eternal because that is my name." (Alma 40:14-22) Says that the pain in spirit prison or joy in paradise will only last until the day of redemption, or the resurrection. ] to reign with the devil and his angels [ How Can the sons of Perdition “Reign” in Eternity? Smith and Sjodahl explained: “The Lord is the sovereign ruler. He reigns. Sin is said to reign, when men submit to its behests. Grace is also said to reign (Rom. 5:21). The Saints will reign with Christ. But here the sons of Perdition are said to ‘reign’ with the Devil and his angels in eternity, in the place where the worm dieth not and the fire is not quenched. The conflict between Lucifer and the son has been, from the beginning, for sovereignty. Men have ranged themselves on one side or the other. The Saints are, and will be, citizens and officials in the Kingdom of God and there they will ‘reign’, as citizens in a free country. The sons of Perdition are, and will remain, citizens and officials in the kingdom of Lucifer. But that kingdom will, finally, be confined to Gehenna. There they will ‘reign’, under such laws and rules as obtain in the kingdom of the Devil, and of which we have had numerous illustrations in human history, during the dark ages of ignorance, superstition, tyranny, and iniquity. Think of a place where the evil passions of human beings and evil spirits rage, unrestrained by the influence of the gospel! Such is the kingdom of the Devil, where the sons of Perdition will reign.” (Commentary, pp. 454–55.) ] in eternity, where their worm dieth not, [ Their(these sons of perdition) attention will be called continuously to what they did wrong, what they could have had. They will not be able to forget it(remember that everyone else will forget this life after the resurrection Isa 65:17) and to what they could have had. They will remember this earth life forever. Those who are not the sons of perdition will not remember this life at all. ] and the fire is not quenched, which is their torment— [ Not literal fire! rather having to live in a placed where the Devil is the master and ruler, where every thing is done by compulsion to the finest detail of existence, where hatred consumes even heart. Sjodahl D&C Commentary p.455. ]

45 And the end thereof, neither the place thereof, nor their torment, no man knows;

46  Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof; [ So God does not show Joseph and Sidney the entirety of how bad it will be for the son's of Perdition, neither will he show that to any man. Most likely because it is just so dark, however those who become son's of perdition will be the only ones who know how bad it really is. Think about that for a bit - that is pretty bad if God feels that to show all of it is more than man can handle. ]

47 Nevertheless, I, the Lord, show it by vision unto many, but straightway shut it up again; [ So the Lord gives them just a few snippets of how bad it is and shuts them off right away. ]

48 Wherefore, the end, the width, the height, the depth, and the misery thereof, they understand not, [Why do you suppose that is true - that man cannot comprehend it? Because we are mortal and mortal man cannot comprehend either the eternal length or the pains without the body - our realm of existence at this time limits us. Man cannot perceive the nature of endless suffering because we are temporal and any snippet we see of it is just a brief encounter and not one of endless exposure. ] neither any man except those who are ordained unto this condemnation. [ Why would our Father in Heaven ordain them to this state? Could be more of a overtone along the lines of Moses 5:24, where it states Cain was perdition pre-mortally. Following this line of reasoning we might conclude that some of Lucifer's followers bailed out and sustained the Father's plan because they realized Lucifer was going to lose. However, this was a selfish motivation and they were still intrinsically perdition so when they entered mortality their nature remained and they ultimately followed Satan anyway. How is one ordained to this condemnation? More along the lines of "Set Apart" for this condemnation per D&C 25:7. Are the sons of Perdition “Ordained” to Be Such? “Not foreordained, in the sense of pre-elected by God, to condemnation. God has ordained that rebellion against Him shall result, if persisted in to the end, in misery, but He has not foreordained anyone to that fate. A legislature may ordain that thieves must be imprisoned and murderers killed, but that does not mean that it has foreordained any individual, or any number of individuals, to do that which ends in imprisonment, or death. The sons of Perdition pursue their course according to their own choice, and not as victims of inexorable destiny.” (Smith and Sjodahl, Commentary, p. 455.). ]

49 And we heard the voice, saying: Write the vision, [ Joseph and Sidney were commanded to take notes - So the vision stops for a few minutes letting them take notes so that you don't forget the details - which they are commanded to do. This vision is really a series of 4 or 5 separate visions. Compare with verse 28. ] for lo, this is the end of the vision of the sufferings of the ungodly. [ This is the end of the Second Vision. Write your thoughts down and then we can move on. ]

[ The Celestial Kingdom (vv. 50-70, 92-96) Lot more about Celestial than the others - Degrees of glory are like the olympics right? Just getting a medal is good enough right? John A Widsoe said “it (the church) has no interest in the other lower kingdoms, every doctrine principle and item of organization of the church pertains to the celestial glory” - Two questions are answered in this part of the vision: (a) Who will be resurrected? (b)What will be their final glory? At this time in history a good many were moving from the thoughts promoted by Calvinism, which were that only a few would make it back to God. That it would be a lonely heaven as so few would be there. That God was angry with men who would not do as he commanded. As a result only a very select few would be saved or live with him. However, during this point in religious history of the world the idea was swinging to the idea that everyone would be saved, That instead of God being a God of Justice now he was become a God of all mercy. Everyone would be saved no matter how they lived their lives. So with that in mind we might better begin to see why a good number of early saints had a problem with the revelation that is about to follow - the degrees of glory. Brigham Young said that a good many apostized from the Church because they could not get over the fact that God was going to save even the heathens. Because this section, departed significantly from the mainstream Christian view of one heaven and one hell, it was not easily received by some at first. While Joseph marveled at the “sublimity of the ideas,” others in the Church struggled to accept the new revelation. Brigham Young gave a summary of the general feeling in the Church toward the vision: When God revealed to Joseph Smith and Sidney Rigdon that there was a place prepared for all, according to the light they had received and their rejection of evil and practice of good, it was a great trial to many, and some apostatized because God was not going to send to everlasting punishment heathens and infants, but had a place of salvation, in due time, for all, and would bless the honest and virtuous and truthful, whether they ever belonged to any church or not. It was a new doctrine to this generation, and many stumbled at it. Brigham Young, in Journal of Discourses (London: Latter-day Saints’ Book Depot, 1874–86), 16:42. Why did so many stumble to accept what today is taken for granted as one of the most appealing parts of Latter-day Saint theology? It must be remembered that when the vision was received there was no one in the Church who had been a member for more than three years. The most devoted followers struggled with the dramatic new ideas of the vision. Even a stalwart such as Brigham Young could not conceal his difficulties in understanding the revelation. He recalled, “My traditions were such, that when the Vision came first to me, it was so directly contrary and opposed to my former education, I said, wait a little; I did not reject it, but I could not understand it.”[5] Though he would later be one of its greatest proponents, at the time he first heard of the vision, Brigham was a new and tender convert wrestling to grasp concepts diametrically opposed to everything he had known. Like Brigham, most of the converts of early Mormonism came from a background of what might be called “heaven and hell” Protestantism. Taught so long of the firm dividing line between the saved and the damned, they struggled to comprehend the largesse of God’s plan of salvation, where even a murderer could inherit a kingdom glorious enough to surpass all understanding (see D&C 76:89). Brigham Young’s brother Joseph perhaps best captures the spirit of the mood: “When I came to read the visions of the different glories of the eternal world, and of the sufferings of the wicked, I could not believe it at the first. Why the Lord was going to save every body.” Deseret News, March 18, 1857, 11. Brigham Young said, "My traditions were such, that when the Vision came first to me, it was so directly contrary and opposed to my former education, I said, wait a little; I did not reject it, but I could not understand it" (Deseret News, Extra, September 14, 1852, p. 24). So what did Brigham Young do? He continued to ponder on it, he prayed about it, until he came to understand it. Before the connection between Universalism and the Smith family can be explored, it may first be helpful to explain, in a general sense, what Universalism is. By the time Joseph entered the Sacred Grove and began his prophetic career, the Universalist movement was already widespread in New England. Its popularity may have stemmed from its optimistic appraisal of the human nature and the loving kindness of God. In layman’s terms, Universalism was the belief that all men will eventually be saved. A Universalist declaration of faith adopted in 1803 read, “We believe that there is one God, whose nature is Love, revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happiness.” https://rsc.byu.edu/doctrine-covenants-revelations-context/universalism-revelations-joseph-smith#_edn6 ]

50  And again we bear record— [ We testify of this. ] for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just—[ The resurrection of those who will receive celestial and terrestrial glory are those who participate in the First Resurrection, or the resurrection of the just. One can use this as or in contrast to those who are to receive the Telestial glory or are the son's of Perdition. What Is the Resurrection of the Just? There are two major resurrections: the resurrection of the just and the resurrection of the unjust. President Joseph Fielding Smith wrote about the resurrection of the just: “In modern revelation given to the Church, the Lord has made known more in relation to this glorious event. There shall be at least two classes which shall have the privilege of the resurrection at this time: ‘First, those who shall dwell in the presence of God and his Christ forever and ever’; and second, honorable men, those who belong to the terrestrial kingdom as well as those of the celestial kingdom. “At the time of the coming of Christ, ‘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. They are Christ’s, the first fruits, they who shall descend with him first, and they 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.’ These are the just, ‘whose names are written in heaven, where God and Christ are the judge of all. These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.’ “Following this great event, and after the Lord and the righteous who are caught up to meet him have descended upon the earth, there will come to pass another resurrection. This may be considered as a part of the first, although it comes later. In this resurrection will come forth those of terrestrial order, who were not worthy to be caught up to meet him, but who are worthy to come forth to enjoy the millennial reign.” (Doctrines of Salvation, 2:296.) This first resurrection will extend into the Millennium and include all those worthy of the celestial kingdom who live and die during the thousand years. ]

51 They are [1)] they who received the testimony of Jesus, [ They accepted the testimony that they received. In other words they developed a relationship with Jesus. In thins case I thing the implication is explained as something that they were doing. The received it, the Testimony of Jesus suggesting that they were actively, and constantly pulling in the testimony of Jesus into their lives. This testimony of Jesus is then acted upon by the following items in this verse. ] and [2)] believed on his name [ Why is that important? Because through their belief in him and his power they do not limit what he can do for them. Again; it is not good enought to have believed once, but they continue to believe and act accordingly as if they do believe. ] and [3)] were baptized after the manner of his burial, [ "after the manner of his burial"; it does not say after the manner of his baptism, it says after the manner of his burial. At death we are placed in the earth. Made covenants - leaves no doubt how we are to be baptized. So baptism is not meant to be symbolic of a washing or a cleansing, but it is symbolic of a burial. The point where one person dies and a new one begins. This is why it must be by immersion because it is like a burial, not a washing or cleansing. (D&C 128:13) It was the case as well at the time of the great flood in Noah's day. Why is it important to make covenants with God? So that he can treat us differently. He can share some of his power with us. ] being buried in the water [ How we are to be baptised. By burying us in the water, symbolic of how he was buried, completely covered with dirt. ] in his name, and this according to the commandment which he has given— [ Baptism is again showing that we are willing to do what he asks us to do. It is not washing away our sins but is a covenant with God that we will be obedient to what he asks. Obedience is the first law of charity which is to really be submissive to the will of the Father in all things. There is order in the ordinances of God, as well follow them we move along the path. ]

52 That [4)] by keeping the commandments they might be washed and cleansed from all their sins [ We can begin the process of santification, to make us like him. Developing righteous reflex's (Elder Maxwell would say). You see because we love him we want to do what he would have us do - in a way submitting our will to him. ] , and [5)] receive the Holy Spirit [ An act of agency God can give but we need to accept to receive. ] by the laying on of the hands of him who is ordained and sealed unto this power;[ Not just by anyone but those who have the power from God to do so. ]

53 And [6)] who overcome by faith, [ Another contrast here. Verses oe the oppisite of; those who are overcome by the devil. These are those who have accepted the Savior and decided to do the things that he has asked them to do. Doing what God asks is in a way a testimony of your belief in him, the greater our belief the greater we strive to do what he wants. 4th Article of faith right here. What exactly do they overcome? sin? the world? or whatever trial or obstacle "the Lord seeth fit to inflict upon him" (Mosiah 3:19), proving to himself and to God that he is "determined to serve God at all hazards" ] and [7)] are sealed by the Holy Spirit of promise, [ The Holy Ghost is the one who stamps his approval on ordinances - In other words they are radified as worthy to receive those blessings - spirit will let us know how we are doing. The Holy Spirit of Promise is the Holy Spirit promised the saints, or in other words the Holy Ghost. This name-title is used in connection with the sealing and ratifying power of the Holy Ghost, that is, the power given him to ratify and approve the righteous acts of men so that those acts will be binding on earth and in heaven. "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations," must be sealed by the Holy Spirit of Promise, if they are to have "efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead" (D&C 132:7) "In other words, baptism is only efficacious, and the initiatory ordinance is applicable, when it is sealed by the Holy Spirit of Promise. We have that same phrase repeated in section 132, verse 19, for the Lord is speaking now of celestial marriage." Born Of The Spirit Harold B. Lee - Stand Ye in Holy Places: Selected Sermons and Writings of President Harold B. Lee. (Salt Lake City: Deseret Book, 1975), p. p.47-65 ] which the Father sheds forth [ Our Heavenly Father grants to the Holy Ghost to radify the ordinance. Note who the judge is here. It is not the Holy Ghost who decides which ordinances are radified but it is under the direction of the Father. ] upon all those who are just and true. [ Heavenly Father knows who is just and true. In other words you might have been able to fool your Bishop and Stake president to get the recommend for you to be married in the temple, but that does not mean that the ordinance was radified. Story of the couple who messed up the night before they were married. Went 30 years carrying the the burden of wondering if they were really sealed. The husband went to the Stake President and told him their story. Faithful for 30 years in the church, did everything that was asked of them to try to get over the guilt. The Stake President asked the husband where the wife was, he said she is in the car to humiliated to come in. Stake President said you can go tell your wife to move on you are forgiven. ]

[ Are there any other requirements to reach the Celestial kingdom? Nothing specific is said in this revelation about the necessity of eternal marriage in order to achieve exaltation in the celestial kingdom. That requirement is made clear in D&C 131:1-4 and D&C 132:15-25. Also, we learn from D&C 84:33-44 that faithfulness to the oath and covenant of the priesthood is a requirement. ]

54 They are they who are the church of the Firstborn. [ What Is the Church of the Firstborn? “Those who gain exaltation in the celestial kingdom are those who are members of the Church of the Firstborn; in other words, those who keep all the commandments of the Lord. . . . “The Lord has made it possible for us to become members of the Church of the Firstborn, by receiving the blessings of the house of the Lord and overcoming all things. Thus we become heirs, ‘priests, and kings, who have received of his fulness, and of his glory,’ who shall ‘dwell in the presence of God and his Christ forever and ever,’ with full exaltation.” (Smith, Doctrines of Salvation, 2:41–42.) Certain apostates have taken this sacred name upon themselves, blasphemously claiming to have met all of these requirements, when they are in fact in a state of wickedness and rebellion. "The Church of the Firstborn is Christ's heavenly church, and its members are exalted beings who gain an inheritance in the highest heaven of the celestial world and for whom the family continues in eternity. In the scriptures Jesus Christ is called the Firstborn. He was the first spirit child born of God the Father in the premortal existence and was in the beginning with God (John 1:1-5, 14). Christ also became the Firstborn from the dead, the first person resurrected, "that in all things he might have the preeminence" (Col. 1:18; Acts 26:23; 1 Cor. 15:23; Rev. 1:5). Even as the first principles and ordinances, including baptism in water and the reception of the Holy Ghost, constitute the gate into the earthly Church of Jesus Christ, so higher ordinances of the priesthood constitute the gate into the Church of the Firstborn. To secure the blessings that pertain to the Church of the Firstborn, one must obey the gospel from the heart, receive all of the ordinances that pertain to the house of the Lord, and be sealed by the Holy Spirit of promise in the Celestial Kingdom of God (D&C 76:67, 71, 94;77:11;78:21;88:1-5; TPJS, p. 237). Revelations to the Prophet Joseph Smith supplement those of the New Testament to indicate that the Church of the Firstborn consists of those who have the inheritance of the Firstborn and become joint-heirs with Christ in receiving all that the Father has (Rom. 8:14-17; D&C 84:33-38; see Heirs: Heirs of God). The Lord said, "If you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; …I…am the Firstborn; …And all those who are begotten through me are partakers of the glory of the same, and are the Church of the Firstborn" (D&C 93:20-22). The Church of the Firstborn is the divine patriarchal order in its eternal form. Building the priesthood family order on this earth by receiving sealings in the temple is a preparation and foundation for this blessing in eternity (see Gospel of Abraham). When persons have proved themselves faithful in all things required by the Lord, it is their privilege to receive covenants and obligations that will enable them to be heirs of God as members of the Church of the Firstborn. They are "sealed by the Holy Spirit of promise" and are those "into whose hands the Father has given all things" (D&C 76:51-55). They will be priests and priestesses, kings and queens, receiving the Father's glory, having the fulness of knowledge, wisdom, power, and dominion (D&C 76:56-62; cf. 107:19). At the second coming of Jesus Christ, the "general assembly of the Church of the Firstborn" will descend with him (Heb. 12:22-23; JST Gen. 9:23; D&C 76:54, 63). Bibliography Smith, Joseph Fielding. DS, Vol. 2, pp. 8-9, 41-49. Salt Lake City, 1973." ]

55 They are they into whose hands the Father has given all things— [ The Savior is firstborn - In to his hands he has given all his power - This was the will of the Father from the beginning. If Heavenly Father gave you all of his power would the rest of us be safe? - think bigger. What is the one characteristic that we MUST have in order for God to give us such power? We must have charity, which is an eye single to the the glory of God only. ]

56  They are they who are priests and kings, [ And we could add "priests and priestess's and kings and queens". Today the Endowment puts us on a path to become such(it is a future promised blessing), the second anointing is like the endowment was anciently when they were anointed as Kings and Queens, not as it is today where we are given the opportunity of a future blessing. Here the tense is "are" suggesting that this has happened to them. ] who have received of his fulness, and of his glory; [ Where there is a king there is also a queen, so it is together that they will receive these things. Their calling and election is made sure. D&C 84:37-38. Therefore receiving a fulness of the priesthood necessarily involves the Father. “And the Father teacheth him of the covenant” (D&C 84:48). The fulness is obtained from the Father just as Alma testified (see Alma 13:1).. We will be like him, we will live with him, personally in his presence, we will be one with him. There is nothing more to be given than everything. ]

57 And are priests of the Most High, after the order of Melchizedek, [ Melchizedek was a man of faith like unto Enoch, “and his people wrought righteousness, and obtained heaven, and sought for the city of Enoch.” (see JST, Gen. 14:34.) Since his day the priesthood has been called after his name. King Melchizedek is a well-known ancient figure, all while very little is actually known about him. And indeed in this case, it’s actually his name and what he represents that is important to the symbol. “Melchizedek” comes from the Hebrew Malki Tzedik which means “My King (is) Righteous(ness).” Melchizedek also known as “Prince of Salem,” again from Hebrew meaning Prince of Peace. The name Melchizedek is therefore a foreshadowing or Christ. Likely, this Hebrew tradition was to avoid the too-frequent mention of the Lord’s name—a function that carries through to modern times as well. Therefore, in text, Hebrew and Christian tradition use of the name Melchizedek almost always indicates Christ, not the man Melchizedek. For example, the Melchizedek Priesthood is not the priesthood of the ancient king, but is actually the Priesthood of Christ. Therefore the Seal of Melchizedek can be interpreted as the Seal of Christ. ] which was after the order of Enoch, [ Because Enoch represented the highest manifestation of the order after the Son of God. The holy priesthood did more to perfect men in the days of Enoch than at any other time. Known then as the order of Enoch, it was the power by which he and his people were translated. And they were translated because they had faith and exercised the power of the priesthood. It was with Enoch that the Lord made an eternal covenant that all who received the priesthood would have power, through faith, to govern and control all things on earth, to put at defiance the armies of nations, and to stand in glory and exaltation before the Lord. Bruce R. McConkie, “The Doctrine of the Priesthood,” Ensign, May 1982. ] which was after the order of the Only Begotten son. [ Before Melchizedek it was called the Holy Priesthood, after the Order of the son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood. ]

58 Wherefore, as it is written, they are gods, even the sons of God— [ Again we could add "even the sons and daughters of God" This because of the priesthood which they hold, their office and the possession of all things that the Father has. ]

59 Wherefore, all things are theirs, [ Not some things, not many things, but ALL things. Wow that is beyond description. ] whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.

60 And they shall overcome all things. [ Is this because they have been changed? Translated? As Christ overcame all things, specifically sin and death, so will those whom Christ claims per v. 59. ]

61 Wherefore, let no man glory in man, but rather let him glory in God, [ Mankind is not exalted by their own actions or merits, they are exalted by the merit, mercy, and grace of Christ, who is God's. Thus, the glory is God's and we are to acknowledge it. ] who shall subdue all [ ALL. No enemies will be excluded. Including the enemy caused by our unworthiness, faults or inadequacies. ] enemies under his feet. [ Beneath his lowest parts, they are humbled before him. ]

62 These shall dwell in the presence of God and his Christ [ We will literally live with our Father in Heaven, we will rub shoulders with him on a daily basis. We will be with the Savior, we will interact with him. ] forever and ever.

63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people. [ They will attend the second coming with him. ]

64 These are they who shall have part in the first resurrection. [ Know as the resurrection of the just tied back to John 5:29 - So these are the only ones that will come forth in the first resurrection. ]

65 These are they [ Note in these previous and next few verses the tense here. It is present tense. It is "are" instead of "were". ] who shall come forth in the resurrection of the just.

66 These are they who are come unto Mount Zion, [ What is Mount Zion? It is the mountain of the Lord. They have cast their lot and chosen to be numbered with the saints of God. ] and unto the city of the living God, the heavenly place, the holiest of all.

67 These are they who have come to an innumerable company of angels, [ Gives hope - innumerable number of people in Celestial kingdom. ] to the general assembly and church of Enoch, [ What do we know about the church that Enoch established? And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, Zion is Fled. (Moses 7:69) ] and of the Firstborn.

68 These are they whose names are written in heaven, [ Their names are included in the "Book of Life" or the "Book of God". ] where God and Christ are the judge of all. [ To insure absolute justice and perfection. ]

69 These are they who are just men made perfect through Jesus [ They are those who have applied the atonement in their lives. ] the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. [ "Just men made perfect through Jesus the mediator of the new covenant" (v. 69) is a reminder that even though someone learns to live in perfect harmony with the laws of God (i.e., becomes a just man) he must be absolved from his earlier mistakes before he is considered perfect. The blood of Christ remits those sins of which one has repented, and thus he is "made perfect.". ]

70 These are they whose bodies are celestial, whose glory is that of the sun, [ Comparison sun = Glory of God wattage - Four-hundred septillion watts! That's 400 trillion-trillion watts - moon just reflects light from sun. Interesting symbolism there as well. ] even the glory of God, [ So those who inherit Celestial bodies will be able to do the same things as the Father does. Create spirit children, control the Light of Christ - which fills all space and is in all things. D&C 88:13. ] the highest of all, whose glory the sun of the firmament is written of as being typical. [ The sun is in contrast to everything else a type for the son. ]

[ The Terrestrial Kingdom (vv. 71-80, 91, 97) Note that there is no explicit statement on when these persons are resurrected as is the case with celestial and telestial persons. This ambiguity may be because of dependency of their final status upon their reaction to post- mortal proselyting (v. 73). If they accept it then they end up with the celestial crowd, if they reject it then they end up staying in terrestrial glory and presumably participate in the Second Resurrection. ]

71 And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the Firstborn who have received the fulness of the Father, even as that of the moon differs from the sun in the firmament. [ Terrestrial glory is less than that of the celestial. The difference is as great as the difference between the sun and the moon. Would you say that is pretty big difference? ]

72 Behold, these are they who died without law; [ What does it mean died without the law? All who have died without a knowledge of this gospel D&C 137:7 They did not know about Jesus, and since they have to believe in Jesus in order to be saved then they were left without the law that applies to the gospel, they were left without a solution to their state. Who exactly does the law apply to? Those who accept the gospel, little children less than 8 years old, adults who are not accountable, So who are those that died without the law? They are those that The Law neither supports (i.e., they aren’t children less than 8, or adults who aren’t accountable) nor condemns (i.e., they aren’t deliberately rebellious) (v. 72). They were formerly in Spirit Prison and bound for Telestial Glory, but were ministered to in the Spirit world and accepted it (v. 73). While alive they did not listen to the gospel but were ministered to in the Spirit world and heard and accepted it (v. 74). They are good people who were not deliberately rebellious and not gross sinners, like those behaviors explicitly identified as Telestial behaviors in v. 103. They heard the gospel in the flesh but didn’t receive it until the Spirit world (v. 75)., If those who died without receiving the gospel and the except it in the spirit world are going to the terrestrial kingdom, Why then do we do temple work for them? A: D&C 137 Vision of the celestial kingdom JS Told that all who would have accept the gospel may still be heirs. ]

73 And also they who are the spirits of men kept in prison, [ So those in spirit prison, as opposed to spirit paradise. Who where they? Not only those who rejected the teachings of Noah and others before the flood, and included all those from the beginning to the time of Christ who refused the gospel message. ] whom the son visited, [ While they were in spirit prison. ] and preached the gospel unto them, that they might be judged according to men in the flesh; [ This concept is followed up on in section 138. ]

74 Who received not the testimony of Jesus in the flesh, but afterwards received it. [ Received not - as it was presented to them as we see in vers 75 as they were blinded and did not accept. The QB threw them the ball, they did not catch it. see D&C 138:32-35 D&C 138:32 makes the explicit distinction between those in spirit prison because they never had a chance to receive the gospel and those who rejected it. Those who hear the gospel in mortality and do not accept it but lead otherwise honorable lives will inherit the terrestrial kingdom. Those who do not have the opportunity to hear the gospel in mortality but accept it in the spirit world can inherit the celestial kingdom. Joseph Smith learned through another revelation that “all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God” (D&C 137:7). Those “who received not the testimony of Jesus in the flesh” (D&C 76:74) are those who heard the gospel in mortality and rejected it. If they “afterwards received it” (v. 74), that is, in the spirit world, they will go to the terrestrial kingdom. Elder Bruce R. McConkie taught the foolishness of believing that a person can reject the gospel in this life, accept it in the next, and still inherit celestial glory. “This life is the time and day of our probation. After this day of life, which is given us to prepare for eternity, then cometh the night of darkness wherein there can be no labor performed. “For those who do not have an opportunity to believe and obey the holy word in this life, the first chance to gain salvation will come in the spirit world. If those who hear the word for the first time in the realms ahead are the kind of people who would have accepted the gospel here, had the opportunity been afforded them, they will accept it there. . . . “. . . Those who reject the gospel in this life and then receive it in the spirit world go not to the celestial, but to the terrestrial kingdom.” (“The Seven Deadly Heresies,” in Speeches of the Year, 1980 [Provo: Brigham Young University Press, 1981], pp. 77–78.) Elder Theodore M. Burton said: “There are many in this world who lived and died without ever having an opportunity to hear the gospel of Jesus Christ. We know that there are many men and women who die unbaptized, because some teacher, missionary, or leader who should have taught them was so poorly trained, so lacking in faith, and so unprepared to bear personal witness of Jesus Christ that the hearer never understood the message as he should have done. Should such people be damned forever for lack of proper instruction, because of an accident of birth, or because of the inadequacies of others? I say: ‘No!’ God is a God of justice and love and mercy. Every man is entitled to a just chance to know and accept Jesus Christ or to reject him if he feels the price of acceptance is too high” (in Conference Report, Apr. 1964, 72). ]

75 These are they who are honorable men of the earth, who were blinded [ Most likely self imposed blindness per Isa. 6:9-10; they are those who went along with the crowd, they accepted and did that which was easy and convient - did not rock the boat so to speak but just fit in with what everyone else was doing. This doesn't apply to those people who simply never had the opportunity to accept the gospel. If we think about the children of Israel, God wanted to give them the higher priesthood, he wanted them to sanctify themselves to receive it. However, they choose not to because they did not want the burden imposed upon them by it, and so they were thus satisfied. ] by the craftiness of men.

76  These are they who receive of his glory, [ This is a degree of glory that they will get. However, it is not all of his glory. ] but not of his fulness. [ But not all that the Father hath. ]

77 These are they who receive of the presence of the son, [ The Savior will be with them, not living with them, but he will be among them. Now think about it, that is a degree of glory. ] but not of the fulness of the Father. [ This is limited to those in the Celestial kingdom. ]

78 Wherefore, they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. [ Would you say that is a small difference or a large difference? Again the Lord is using contrasts to teach us. ]

79 These are they who are not valiant [ What would that mean to us? Burden on those who have a testimony. Most likely the scariest scripture to me - Magnifying our callings See D&C Commentary Sjodahl p.462. What does this imply to theory that well he is a good person? Just being nice is not enough. Anything else involved in being valiant? Being "valiant in the testimony of Jesus" seems to be used to distinguish between those of Celestial and Terrestrial glory. As discussed previously for D&C 76:51, the "testimony of Jesus" is referred to as the "spirit of prophecy" and seems to relate to an ability to obtain and dispense gospel truth through inspiration. To be valiant in that testimony would imply being brave, strong, and mighty in that ability. Only those who obtain the gift of the Holy Ghost and cultivate an ability to feel, recognize, and follow the Spirit are able to become strong in that ability, or "valiant in the testimony of Jesus". Without that ability to be directed and act "as one" with the Spirit, one cannot obtain a Celestial glory. And how do we do that - learn to act as one with the Godhead? Again the answer is the temple What about the idea that the big difference between Terrestrial and Celestial kingdoms is the requirement to make covenants (which are made official through ordinances) and keep them - and have them radified. Valiant The English valiant is used over 20 times in the KJV Old Testament to translate the Hebrew chayil, which refers to power or might. In English, valiant is defined in Webster's 1828 dictionary as 1) strong; vigorous in body or 2) brave; courageous; intrepid in danger. The word comes to English from Latin via Old French, where it is the past participle of valēre "to be strong".] in the testimony of Jesus; wherefore, they obtain not the crown over the kingdom of our God.

80 And now this is the end of the vision which we saw of the terrestrial, [Think of the experience that they are having and the Lord stops and says I’ll wait while you make notes. Can you imagine. No where else in scripture. Is there an example here for us - do we take notes often enough of spiritual things, meetings? Should we? ] that the Lord commanded us to write while we were yet in the Spirit.

[ The Telestial Kingdom (vv. 81-90, 98-112). ]

81 And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. [ Another big difference, you cannot even see most of the stars when the moon is out. ]

82 These are they who received not the gospel of Christ, neither the testimony of Jesus. [ Either in this life or on the other side of the veil. So here again - somewhat like the sons’s of perdition who cannot ever be saved - these cannot have the atonement applied and cannot be redeemed of their own free will because they don’t accept the savior as having that ability. Since while they are in spirit prison everyone will have the chance to receive the gospel - we can assume then that these are those who still rejected it. How in the world is someone in the spirit world going to reject the gospel? How would you respond to that? - We’ll we all have a testimony of the gospel but are we living and doing everything that we should - or do we still keep a few personal vices for ourselves. ]

83 These are they who deny not the Holy Spirit. [ Why? Well most likely because they have never tasted of it - they for whatever reason were not willing to commit - So they were never "enlightened" by baptism in water and spirit. ]

84 These are they who are thrust down to hell. [ These are part of the resurrection of the unjust. This is however a degree of glory, however for comparison purposes it is the difference between the glory of the sun verses the glory of the stars. This is only for a period - until the last resurrection vs 85. Elder Bruce R. McConkie explained: “That part of the spirit world inhabited by wicked spirits who are awaiting the eventual day of their resurrection is called hell. Between their death and resurrection, these souls of the wicked are cast out into outer darkness, into the gloomy depression of sheol, into the hades of waiting wicked spirits, into hell. There they suffer the torments of the damned; there they welter in the vengeance of eternal fire; there is found weeping and wailing and gnashing of teeth; there the fiery indignation of the wrath of God is poured out upon the wicked. (Alma 40:11–14; D. & C. 76:103–106.) “Hell will have an end. Viewing future events, John saw that ‘death and hell delivered up the dead which were in them: and they were judged every man according to their works.’ (Rev. 20:13.) Jacob taught that this escape from death and hell meant the bringing of the body out of the grave and the spirit out of hell. ‘And this death of which I have spoken, which is the spiritual death,’ he said, ‘shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other.’ (2 Ne. 9:10–12.) It was in keeping with this principle for David to receive the promise: ‘Thou wilt not leave my soul in hell.’ (Psalms 16:10; Acts 2:27.) “After their resurrection, the great majority of those who have suffered in hell will pass into the telestial kingdom; the balance, cursed as sons of perdition, will be consigned to partake of endless wo with the devil and his angels. . . . “Who will go to hell? This query is abundantly answered in the scriptures. Since those going to a telestial kingdom travel to their destination through the depths of hell and as a result of obedience to telestial law, it follows that all those who live a telestial law will go to hell.” (Mormon Doctrine, pp. 349–50.) ]

85 These are they who shall not be redeemed from the devil until the last resurrection, [ Note but in the end they will not be in hell - which it definitely is not as it is beyond all comprehension vs 89. so then is it good enough? This is why the Lord is teaching using comparisons - that if this is that good then how much better are the others. ] until the Lord, even Christ the Lamb, shall have finished his work. [ Which is at the very end of the millenium. So we have those celestial resurrected at the beginning of the first resurrection - on the morning of the millenium, then the terrestial sometime later that after noon (sometime during the millenium), and then those telestial at the end of the millenium. ]

86 These are they who receive not of his fulness in the eternal world, but of the Holy Spirit [ Are governed by and receive the influence of the Holy Ghost but not visited or in the presence of Heaven Father or Jesus Christ. ] through the ministration of the terrestrial; [ Telestial is cut off from the Father and the son(does that not make sense as well, because they never chose to believe in the Savior in the first place.) - but have access to ministration from other kingdoms. On the Lords errand on the Lords task. Presided over by the Holy Ghost - a lot like our current world - which is influenced by the Holy Ghost. If we relate these beings to those who will be translated beings D&C 88:95-97 we understand the duties of those who are translated better. Here we see that they are responsible to be ministers vs 88. ]

87 And the terrestrial through the ministration of the celestial. [ Ministration of the celestial to the terrestrial would presumably be by those angels described in D&C 132:16-17. ]

88 And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them; for they shall be heirs of salvation. [ Note that salvation comes in various degrees - all of the kingdoms of glory come with the fact that the recipients are free from the bondage of Satan - they get a crown of glory but not one of exhalation. ]

89 And thus we saw, in the heavenly vision, the glory of the telestial, which surpasses all understanding; [ So the glories are so great that even the lowest cannot be comprehended.- How great then is the Celestial? Why Will Those Who Inherit the Telestial Kingdom Receive a Glory That “Surpasses All Understanding”? All who receive the telestial kingdom will have paid a price for this glory. The fact that after they pay this price they inherit a telestial glory is evidence of the Father’s love and mercy. Elder John A. Widtsoe wrote: “The [Doctrine and Covenants] explains clearly that the lowest glory to which man is assigned is so glorious as to be beyond the understanding of man. It is a doctrine fundamental in Mormonism that the meanest sinner, in the final judgment, will receive a glory which is beyond human understanding, which is so great that we are unable to describe it adequately. Those who do well will receive an even more glorious place. Those who dwell in the lower may look wistfully to the higher as we do here. The hell on the other side will be felt in some such way. “The Gospel is a gospel of tremendous love. Love is at the bottom of it. The meanest child is loved so dearly that his reward will be beyond the understanding of mortal man.” (Message of the Doctrine and Covenants, p. 167.) Only the sons of perdition, who deny the truth and openly defy God (see D&C 76:31), will be denied a kingdom of glory (see Notes and Commentary on D&C 76:31–49). ]

90 And no man knows it except him to whom God has revealed it.

91 And thus we saw the glory of the terrestrial which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion.

92  And thus we saw the glory of the celestial, which excels in all things [ It is like Joseph and Sidney stop and say that they cannot comprehend even the Telestial kingdom, but the Terrestial is greater still, and the celestial wow it is even greater. Think about that if you cannot explain or comprehend the lowests how are you going to be able to describe the greatest. You can't - right? ] —where God, even the Father, reigns upon his throne forever and ever;

93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.

94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, [ Who has been seeing them? God. With perfect insight. ] and know as they are known, [ Who knows us better than we know ourselves? Our Heavenly Parents. So the question asked is do I see myself the way that God see's me? What do I need to do to do that? God is a fulfilliing personage, meaning that what God see's, can become. Can we begin to see the same things. God saw the creating and made them happen, what about what he see's for us, our potential. If we allow him to work the way that the elements allowed him to work we will become as he wants us to become. It has been attributed to President Marion G. Romney in a testimony meeting held in the Salt Lake Temple for members of the quorum of the Twelve, First Presidency and the Seventies at the time. At this meeting President Romney gave this simple statment of testimony "My testimony is simple. I know God as God knows me."] having received of his fulness and of his grace; [ Talking about the members of the Godhead certainly the Savior and the Holy Ghost will inherit the celestial kingdom, but they have assignments “having received the fullness of the Father” - in the celestial kingdom, earlier in talking about the Terrestrial kingdom who receive the visitation of the son, Telestial kingdom receives the ministration by means of the Terrestrial. ]

95 And he makes them equal in power, and in might, and in dominion. [ This is in essence what it means to become a God. ]

96 And the glory of the celestial is one, even as the glory of the sun is one. [ Again with the comparison between the degrees. I think that Joseph is trying to make us aware of how great the difference is. He sees the Telestial and is overcome, but he also does not want us to settle because there is so much more for us. ]

97 And the glory of the terrestrial is one, even as the glory of the moon is one.

98 And the glory of the telestial is one, even as the glory of the stars is one; for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; [ Or to put it another way - even though they are all part of the Telestial kingdom there is still a wide range of glory. Just as some stars shine far brighter than other stars so to it will be in the kingdoms of Glory. While one may belong to a particular kingdom; there still will be a lot of range within that kingdom. ]

99 For these are they who are of Paul, and of Apollos, and of Cephas. [ The Greek way of saying "Peter". The comparison is rather than being of The Savior or of the Father, they are of the original apostles. ]

100 These are they who say they are some of one and some of another—[ Remember in the early days of the church after the death of the Savior that the people who kind of find an apostle that they really liked his style, or because they felt that he understood them and so they would become more loyal to one than the others. Of them it was said that they are of Paul or Peter... Well I guess it is not much different today. There are those who are of President Uchdorf, or of President Oaks, Or of Elder Holland, same thing here. Is this where the lying part comes in? They say they are children of God - but are not willing to do what he asks who are they really kidding? Those who cannot make up there mind and decide what they want to be or who they want to follow. ] some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; [ It is interesting that it starts out - "They Say" Or in other words they want to pick and choose what they will follow, and they say they are following them - but in reality they are not - where is their heart. A little from each, just the parts that they like from what they have said, and all of nothing. ]

101  But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant. [ Follow up of the previous verse by saying that they say they are living the gospel, but in reality they are not. They are kidding themselves. In a way we could say that these of the Telestial kingdom are those who reject the testimony of Jesus. Compared to those of the Terrestial Kingdom who relent to the testimony of Jesus. Finally those of the Celestial kingdom are those who receive the testimony of Jesus. ]

102 Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the Firstborn, and received into the cloud. [ The first resurrection. ]

103 These [ Those who will inherit the telestial glory. ] are they who are liars, and sorcerers, and adulterers, and whoremongers, [ One who practices lewdness. ] , and whosoever loves and makes a lie. [ Look at the list - pretty bad dudes yet they get a kingdom of glory. Remember that they can repent and not go to the Telestial kingdom. So we might add that these are the liars, and sorcerers, and adulterers, and whoremongers that choose not to repent. Does that give you any sense of the power of the atonement? Also notice that this list includes such thing as lying, so we need to be aware. As a matter of fact it starts with liars and ends with liars. Might it be that they have become so good at lying that they are lying to themselves, they are justifying whatever they want. I believe that you can justify anything that you would like to do. ]

104 These are they who suffer the wrath of God on earth.

105 These are they who suffer the vengeance of eternal fire. [ As Joseph Smith once said it is the feeling of regret. The feeling that just keeps knawing at you, it will not go away. You get an idea of what you could have had with a little more effort and yet you did not, and this feeling is one of eternal nature. ]

106 These are they who are cast down to hell and suffer the wrath of Almighty God, [ Will be required to suffer for their actions. ] until the fulness of times, [ During the Millennium until the Second Resurrection when they will be redeemed. ] when Christ shall have subdued all enemies under his feet, [ Which is at the end of the millenium. Section 19 here is that you will have to suffer for those sins that you did not repent of; however it is the quality or how bad the suffering is because it will not last forever as Christ will bring all things to and end as he subdues all things before perfecting his work. ] and shall have perfected his work; [ At which time the Savior has completed his work and turns the kingdom back over to the Father, as he has finished what the Father asked him to do. ]

107 When he [ The Savior. ] shall deliver up the kingdom, and present it unto the Father, spotless, saying: I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God.

108 Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign forever and ever.

109 But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, [ This is most likely the most populous kingdom then as the reference to "innumerable as the stars in the firmament of heaven, or as the sand upon the seashore;" This is not said of the other two kingdoms. However; similar verbage is used for those in the celestial kingdom as will they "have come to an innumerable company of angels". ] or as the sand upon the seashore;

110 And heard the voice of the Lord saying: These all shall bow the knee, and every tongue shall confess to him who sits upon the throne forever and ever; [ The candidates, by the time they are resurrected, will have reached a degree of perfection consistent with that kingdom, will acknowledge Jesus as their Savior, and will be recipients of his mercy and grace. Elder Maxwell once gave a talk that suggested that if this is going eventually happen, Why not now? ]

111 For they shall be judged [ Perhaps the hardest mission that the Savior will have. The one that involves weighting justice with mercy. As we can see he wants to extend to us every mercy but as bad as he might want to overextend he is limited to justice. That will be hard. ] according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared;

112 And they shall be servants of the Most High; but where God and Christ dwell they cannot come, [ Where God and Christ are is reserved for the Celestial glory precipitants. ] worlds without end. [ Or and it will be that way for the rest of eternity. An archaic English term used in the KJV, cf. Isa. 45:17, Eph. 3:21. It might be better rendered "to all generations forever and ever", cp. D&C 97:28. The general meaning intended to convey is “without end” or “forever and ever”. ]

113 This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit. [ The vision ends and they are commanded to write it down right now, not later. Do it while the spirit is here to direct what parts he would like you to include. ]

114 But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, [ Takes us back to vs 7 - one of the mysteries has just been revealed. ] which surpass all understanding in glory, and in might, and in dominion;

115 Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; [ They were commanded not to write some things - Not only that, but they are incapable of writing some things as they could only be perceived by the Spirit of revelation. Some things God wants to keep private so to speak or at least only make them available for those that ask and are of the right fram eof mind to comprehend them. ]

116  Neither is man capable to make them known, [ The reason is given here as to why they should not write some things down, they would be of no use because they are best understood by revelation from the spirit - there is no other way. Have you ever been taught something by the spirit and then tried to teach that same thing and the people just look at you like what are you even talking about, have you lost your mind? ] for they are only to be seen and understood by the power of the Holy Spirit, [ The Prophet Joseph Smith wrote: “Could we read and comprehend all that has been written from the days of Adam, on the relation of man to God and angels in a future state, we should know very little about it. Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose. Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject.” (History of the Church, 6:50.) ] which God bestows on those who love him, and purify themselves before him; [ These other truths here cannot be explained they can only be experienced, and they can be experienced by those who love him enough to do his will, and work to sanctify themselves before him. If God wanted to give everything to the children of Israel why would he not want to give it all to us. So we like them have to sanctify ourselves to be ready. ]

117  To whom he grants this privilege of seeing and knowing for themselves; [ So you can see and understand for yourself. He gives us in this section what we need to do - we need to follow the example of Joseph and Sidney. We need to meditate and ponder on these things, if we do the Lord will teach us. That will come a little here and a little there until we can see and know all things for ourselves, as he says. ]

118 That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory.

119 And to God and the Lamb be glory, [ Because he over came the world - he did as he was commanded see vs 61. ] and honor, and dominion forever and ever. Amen.

 

[ Wilford Woodruff exclaimed, “When I read these solemn, these eternal declarations made through the mouth of Joseph Smith, my heart swells with gratitude and praise to God, my heavenly Father. I consider that the Doctrine and Covenants, our Testament, contains a code of the most solemn, the most Godlike proclamations ever made to the human family. I will refer to the ‘Vision’ alone, as a revelation which gives more light, more truth, and more principle than any revelation contained in any other book we ever read. It makes plain to our understanding our present condition, where we came from, why we are here, and where we are going to. Any man may know through that revelation what his part and condition will be. For all men know what laws they keep, and the laws which men keep here will determine their position hereafter; they will be preserved by those laws and receive the blessings which belong to them.” ]

[ Historical Material Pertaining to Doctrine & Covenants 76 Smith and Rigdon were presently staying at John Johnson’s home in an effort to have some peace and quiet so they could continue to translate the Bible. There were apparently about a dozen men present during this process. Of these men the only one we are certain of is Philo Dibble, although we might safely assume some of them were Johnson himself or his sons Luke or Lyman. The others may have been local believers or in the area as a result of the conference held some two weeks earlier at Amherst, Ohio. The first excerpts are Smith’s comments on the revelation. The second is the testimony of Philo Dibble who witnessed first- hand the revelation to Smith and Rigdon. Third are some comments from Brigham Young, first on his own reaction to the revelation and then a comment on the general reaction of the Church. Excerpts from History of the Church Upon my return from Amherst conference, I resumed the translation of the Scriptures. From sundry revelations which had been received, it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left, that if God rewarded every one according to the deeds done in the body the term "Heaven," as intended for the Saints' eternal home must include more kingdoms than one. Accordingly, on the 16th of February, 1832, while translating St. John's Gospel, myself and Elder Rigdon saw the following vision: [text of D&C 76 quoted] Nothing could be more pleasing to the Saints upon the order of the kingdom of the Lord, than the light which burst upon the world through the foregoing vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world. The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that every honest man is constrained to exclaim: "It came from God." (Joseph Smith, History of the Church, Vol. 1, pages 245-253) Paul ascended into the third heavens, and he could understand the three principal rounds of Jacob's ladder-the telestial, the terrestrial, and the celestial glories or kingdoms, where Paul saw and heard things which were not lawful for him to utter. I could explain a hundred fold more than I ever have of the glories of the kingdoms manifested to me in the vision, were I permitted, and were the people prepared to receive them. (Joseph Smith, History of the Church, Vol. 5, page 402) Excerpts from The Juvenile Instructor On a subsequent visit to Hiram, I arrived at Father Johnson's just as Joseph and Sidney were coming out of the vision alluded to in the book of Doctrine and Covenants, in which mention is made of the three glories. Joseph wore black clothes, but at this time seemed to be dressed in an element of glorious white, and his face shone as if it were transparent, but I did not see the same glory attending Sidney. Joseph appeared as strong as a lion, but Sidney seemed as weak as water, and Joseph noticing his condition smiled and said, "Brother Sidney is not as used to it as I am." (Philo Dibble’s Narrative, 1882, published by the office of The Juvenile Instructor) Joseph and Sidney were in the spirit and saw the heavens open, there were other men in the room, perhaps twelve, among whom I was one during a part of the time--probably two-thirds of the time,--I saw the glory and felt the power, but did not see the vision. The events and conversation, while they were seeing what is written (and many things were seen and related that are not written), I will relate as minutely as is necessary. Joseph would, at intervals, say: 'What do I see?' as one might say while looking out the window and beholding what all in the room could not see. Then he would relate what he had seen or what he was looking at. Then Sidney replied, 'I see the same.' Presently Sidney would say 'what do I see?' and would repeat what he had seen or was seeing, and Joseph would reply, 'I see the same.' This manner of conversation was repeated at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision. Joseph sat firmly and calmly all the time in the midst of a magnificent glory, but Sidney sat limp and pale, apparently as limber as a rag, observing which, Joseph remarked, smilingly, 'Sidney is not used to it as I am'. (Quotation of Philo Dibble, The Juvenile Instructor, May 15, 1892, pages 303-304) Excerpt from Journal of Discourses You can understand, from the few remarks I make with regard to the Gospel, that many things which were revealed through Joseph came in contact with our own prejudices: we did not know how to understand them. I refer to myself for an instance: I never could be persuaded that God would send every person to a lake of fire and brimstone, to be tormented by the Devil, to all eternity, for any little sin he might commit,--which was the doctrine handed down. After all, my traditions were such, that when the Vision came first to me, it was directly contrary and opposed to my former education. I said, Wait a little. I did not reject it; but I could not understand it. I then could feel what incorrect tradition had done for me. Suppose all that I have ever heard from my priest and parents--the way they taught me to read the Bible--had been true, my understanding would be diametrically opposed to the doctrine revealed in the Vision. I used to think and pray, to read and think, until I knew and fully understood it for myself, by the visions of the Holy Spirit. At first it actually came in contact with my own feelings, though I never could believe like the mass of the Christian world around me; but I did not know how nigh I believed, as they did. I found, however, that I was so nigh, I could shake hands with them any time I wished. (Brigham Young, Journal of Discourses, Vol. 6, page 281) The Latter-day Saints need talking to a great deal--they need continual preaching and instruction upon almost everything. I am happy to say there is an improvement, still I hear of strife, brother going to law with brother, contention in families and in the community. This should not be. Have we not learned yet to be meek and lowly? Are we not willing to receive and abide the providences of God with patience? How many are willing to do this as they should? But very few. That disposition that came from the fall is planted in our hearts, and will occasionally arise in the bosom. Will we ever get experience enough so that we can overcome these temptations that arise in the heart, so that we can say good-bye to the fashions and follies of the world, and instead of them imbibe good and wholesome principles? Certainly we will; this is what we are after. The Latter-day Saints must learn to be one in Christ. We are one in the ordinances and doctrines; one in the ordinances of baptism, the laying on of hands, the administration of the sacrament, the blessing of children, the ordinations of the Priesthood, the endowment; also in the baptism for the dead, though this was a trial for some at the first. When God revealed to Joseph Smith and Sidney Rigdon that there was a place prepared for all, according to the light they had received and their rejection of evil and practice of good, it was a great trial to many, and some apostatized because God was not going to send to everlasting punishment heathens and infants, but had a place of salvation, in due time, for all and would bless the honest and virtuous and truthful, whether they ever belonged to any church or not. It was a new doctrine to this generation, and many stumbled at it, but Joseph continued to receive revelation upon revelation, ordinance upon ordinance, truth upon truth, until he obtained all that was necessary for the salvation of the human family. (Brigham Young, Journal of Discourses, Vol. 16, page 44) Etymological Comments On the Word “Telestial” Regarding the origin of the word "telestial", it is not entirely clear where Smith obtained the term. He never comments on the origin of the word, he simply starts using it. We are left to guess at where the word came from and where its meaning was derived. Below is an entry from the New English Dictionary (i.e., this 1919 printing is the 1st edition and predecessor of the Oxford Dictionary of English). The syntax is reproduced reasonably well, but some cannot be adequately reproduced. Odd characters are transliterated, with non-alphabetical symbols being indicated by tildes. The "c" before a number means "circa" and the number is the Anno Domini date of the text. In Volume 9 under the "T" section on page 146 are the noun and verb forms of “tele”: Tele, tel, sb. Obs. Forms: 1 tael, 4 tel, teyl, 5 tele. [OE. tael fem. (also tal: see TOLE) allurement. OTeut. taela str. fem., had app. some such general sense as ‘hostile or malevolent attack, persecution’, which the specialized senses in the various langs. See also TELE v. 1. Evil speaking, detraction, calumny, blame. c 897 K. AELFRED Gregory's Past. C. xxxiii. 222 AElc dweora, & aelc ierre..& tael sie anumem fram eow. a 1000 Gloss. in Wr. Wulker 196/16 Blasphemia, uituperatio, tael. Ibid. 220/23. 1303 R. BRUNNE Handl. Synne 2042 But bogh a man sey neuer so weyl Vunto hys sawys men fynden teyl. 2. Deceit; enticement, allurement. c 1300 Havelok 191 he sholde yemen hire wel With-uten lac, with-uten tel Til bat she were tuelf winter hold. a 1450 MYRC Par. Pr. 368 so with cha[r]mes & wyth tele, He ys I-brozte azeyn to hele. Tele, v. Obs. Forms: 1 taelan (telan), 2-3 taelen (3 (Orm.) taelenn, 3-5 tellen), 2-4 telen, 3-4 tele. [OE. (WSax.) taelan (Angl. telan) = ON. taela to deceive, betray, entice : - Oteaut. taeljan, f. taela: see TELE sb. Cf. OHG. Zalon ( : - taelojan) to rob, pillage.] 1. trans. To speak evil of, or to; to revile, calumniate; to mock, scorn, deride. c 888 K. AELFRED Boeth. xxxviii. ~s~ 3 1c wolde undeawas taelen & goode herian. c 890 Laws K. AElfred c. 37 Netael du dunne Drhyten. a 900 Kentish Gloss. in Wr.-Wulker 55/19 Et detraxerunt, and his teldan. Ibid 76/31 Detrahent telad. c 950 Lindsif. Gosp. John xii. 48 Sede mec telles [c 975 Rushw. teled]. 10.. Glosses (Cott. Cleop.) in Wr. Wulker 373/26 Carpere, telan. c 1160 Hatton Gosp. Luke xiv. 29 Ealle be hit zeseod aginned hine taelen [Ags. Gosp. taelen]. c 1200 ORMIN 2039-40 Ziff batt tu will taelen me be birrd ec hire taelenn. a 1250 Prov, AElfred 237 in O.E. Misc. 116 Byfore he be meneb by-hynde he be teleb. c 1490 Promp. Parv. 488/1 (MS. K.) Tellynge, or grochynge, murmuracio. 2. To deceive, entrap [cf. ON. taela to betray]. c 1325 Metr. Hom. (1862) 12 His [Christ's] godhed in fleis was felid Als hok in bait, quare thoru he telid The fend, that telid our fadir Adam. Ibid. 152 That he no haf miht us to tele With gastly dranc and wit darnele. 13.. Metr, Hom. (Vernon MS.) in Herrig's Archiv LVII. 276 But faste he fondeb mon to tele. Vre lord vs schilde from his teolyng. Hence Teling vbl. sb. teolunge, 4-yng, teliinge, 4-5 telyng, teeling), deception, sorcery, withcraft. a 1225 Ancr. R. 208 Sigaldren, & false teolunges, leuunge swefness & alle wichchecreftes. c 1315 SHOREHAM iii. 178 By-lef bou wychecraft, Ne ine none teliinge. 13.. [see TELE v. 2]. 1387 TREVISA (Rolls) iii. 343 He triste on his endynge [v.r. enditynge] and tellynges [v.rr. teelingis, telyngs. tellyngys] as olde wifes used. a 1450 MYRC Par. Pr. 360 Wychcrafte and telynge. c 1480 [see TELE v. 1]. Note the two scripture quotes above are John 12:48, using a judgement to condemnation theme, and Luke 14:29, using a mockery theme. Both of these themes fall in closely with Smith’s usage of the term “telestial”. Also note the rhyme from the circa 1450 MYRC where the word “tele” is placed in parallel with hell: so with cha[r]mes & wyth tele, He ys I-brozte azeyn to hele. Regarding the celestial/terrestrial/telestial triplet, a very similar heavenly/earthly/hellish is found throughout the Bible. The original triplet occurs in the Genesis Creation account of Gen. 1:6-10. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. Each time God gives a name to the creations He has made. They are "Heaven", "Earth", "Seas", the “seas” being below the earth. (As a side note, the sun, moon, stars triplet employed by Paul in 1 Cor. 15 also has its origin in the Creation account, cf. Gen. 1:16.) The heaven/earth/seas triplet is subsequently used elsewhere in the Scriptures, as in Exod. 20:4. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: It appears in Isa. 44:23. Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O (also 3 on ore & in no Higden forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. And it also appears in Psalms 148. 1 Praise the LORD! Praise the LORD from the heavens, praise him in the heights! 2 Praise him, all his angels, praise him, all his host! 3 Praise him, sun and moon, praise him, all you shining stars! 4 Praise him, you highest heavens, and you waters above the heavens! 5 Let them praise the name of the LORD! For he commanded and they were created. 6 And he established them for ever and ever; he fixed their bounds which cannot be passed. 7 Praise the LORD from the earth, you sea monsters and all deeps, 8 fire and hail, snow and frost, stormy wind fulfilling his command! 9 Mountains and all hills, fruit trees and all cedars! 10 Beasts and all cattle, creeping things and flying birds! 11 Kings of the earth and all peoples, princes and all rulers of the earth! 12 Young men and maidens together, old men and children! All of creation is addressed from the heavenly heights (v. 2-6), to the lowest depths (v. 7) and the all things on the land (v. 8- 12) as well. Paul uses the triplet as well in Philipp. 2:10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; Given the repeated appearances it is plain the triplet of heavenly/earthly/hellish is one that is not a novelty by Smith. Thus, we can see that while Smith’s term “telestial” is something of a novelty, the root “tele” preceded him and the triplet he forms with it is eminently Biblical. Poetical Commentary on Substance of Doctrine & Covenants 76 The text below is a quotation of text from Times and Seasons, Vol. 4, No. 6, published Feb. 1, 1843. The second section of poetry is commentary by Joseph Smith on a number of subjects treated in D&C 76 (cf. stanzas 11-15). As Smith is commenting on the substance of D&C 76, a number of the comments he makes shed additional light on that text. Of particular note is stanza 15 wherein Smith explicitly identifies John 5:29 as the initial springboard of the revelation. ANCIENT POETRY. The following very curious poetic composition, is at once both novel and interesting; for while the common landmarks of modern poetry are entirely disregarded; there is something so dignified and exalted conveyed in the ideas of this production, that it cannot fail to strike the attention of every superficial observer. Uncontrolled by the narrow limits of this earth, and raised above all sublunary objects, his mind soars aloft unto other kingdoms, unravels the secrets of eternity, and contemplates the organization of worlds, in other spheres: the destiny of the living, the dying, and the dead are developed; together with the laws that govern other worlds, and the state of their inhabitants; the "heavens of heavens," open before his gaze, and the celestial kingdom; the habitation of the great "I Am," with all its resplendent, brilliant, and dazzling glory, bursts upon his sight. The Celestial, the Terrestrial and the Telestial worlds, with all their magnificence and beauty are open to his view; whilst the various states of their respective inhabitants, are presented before his vision. The dark and gloomy abodes of the departed lost, are also unlocked, and their confusion, and misery developed. Our poet seems to be perfectly at home among heavenly worlds, and converses about their proceedings with as much familiarity as one could do about his domestic economy. He unlocked great, and important principles which were indeed made known to the ancients; but which have been hid for ages: and when we contemplate the things that are unfolded we shall be led to say with Paul, "great is the mystery of godliness." Concerning the style of the poetry, there seems to be a native simplicity, a brilliance of thought, and an originality in the composition, that can only be equalled in the oracles of truth; and by those who profess the same spirit; and when the muse of those ancient poets was fired by the spirit of God, and they spake as they were moved by the Holy Ghost, there was a richness a dignity and a brilliancy of ideas; and an exuberance of thought that ran through all their productions, as in the fascinating beauties of poesy they rolled forth the words of eternal life, with all their richness, and dignity, and glory; while at the same time they paid little or no attention to the rules of poetic composition. Let the curtains of heaven be withdrawn, and the purposes and glories of the eternal world burst upon his view and the dry forms, and simple jingling of poetry, alone, will be very dry and insipid to the enlarged and enlightened understanding of a man of God. On this subject we quote the following from the learned Rev. John Brown: "The songs of Moses, Deborah, and Hannah, the prayer of Hezekiah, and Habakkuk, if not also of Mary and Zacharias, Exod. xv., Judg. v., 1 Sam. ii., Isaiah, xxxviii., Hab. iii., Luke i., and the Psalms, most of Job, Proverbs, Ecclesiastes, song of solomon, and Lamentations, appear to be of the poetic kind. But after all the pains of the learned, we cannot understand the rules of their metre; nor can we say if they attended to any fixed rules; and the truth is, no rules in the world will render a man a true poet, who has not a proper stock of imagery and fire in his own mind. Besides the unequalled fire and bold strokes of imagery in scripture poems, their principal excellency is their being calculated to promote the honor of God, and the everlasting happiness of mankind."-(Dic. of the Bible. The last principle mentioned by Mr. Brown is certainly very clearly developed in the poetry of Mr. Smith; and whatever may have been the preconceived opinion of Justin Butterfield Esq., we are persuaded that he will now be convinced that the modern Prophets can prophecy in poetry, as well as the ancient prophets and that no difference, even of that kind any longer exists.-[ED. FROM W. W. PHELPS TO JOSEPH SMITH: THE PROPHET. VADE MECUM, (TRANSLATED.) GO WITH ME. Go with me, will you go to the saints that have died,- To the next, better world, where the righteous reside; Where the angels and spirits in harmony be In the joys of a vast paradise? Go with me. Go with me where the truth and the virtues prevail; Where the union is one, and the years never fail; Not a heart can conceive, nor a nat'ral eye see What the Lord has prepar'd for the just. Go with me. Go with me where there is no destruction or war; Neither tyrants, or sland'rers, or nations ajar; Where the system is perfect, and happiness free, And the life is eternal with God. Go with me. Go with me, will you go to the mansions above, Where the bliss, and the knowledge, the light, and the love, And the glory of God do eternally be?- Death, the wages of sin, is not there. Go with me. Nauvoo, January, 1843. THE ANSWER. TO W. W. PHELPS, ESQ. A Vision. 1. I will go, I will go, to the home of the Saints, Where the virtue's the value, and life the reward; But before I return to my former estate I must fulfil the mission I had from the Lord. 2. Wherefore, hear, O ye heavens, and give ear O ye earth; And rejoice ye inhabitants truly again; For the Lord he is God, and his life never ends, And besides him there ne'er was a Saviour of men. 3. His ways are a wonder; his wisdom is great; The extent of his doings, there's none can unveil; His purposes fail not; from age unto age He still is the same, and his years never fail. 4. His throne is the heavens, his life time is all Of eternity now, and eternity then; His union is power, and none stays his hand,- The Alpha, Omega, for ever: Amen. 5. For thus saith the Lord, in the spirit of truth, I am merciful, gracious, and good unto those that fear me, and life for the life that's to come; My delight is to honor the saints with repose; 6. That serve me in righteousness true to the end; Eternal's their glory, and great their reward; I'll surely reveal all my myst'ries to them,- Tho great hidden myst'ries in my kingdom stor'd- 7. From the council in Kolob, to time on the earth. And for ages to come unto them I will show My pleasure & will, what my kingdom will do: Eternity's wonders they truly shall know. 8. Great things of the future I'll show unto them, Yea, things of the vast generations to rise; for their wisdom and glory shall be very great, And their pure understanding extend to the skies: 9. And before them the wisdom of wise men shall cease, And the nice understanding of prudent ones fail! For the light of my spirit shall light mine elect, And the truth is so mighty 't will ever prevail. 10. And the secrets and plans of my will I'll reveal; The sanctified pleasures when earth is renew'd, What the eye hath not seen, nor the earth hath yet heard; Nor the heart of the natural man ever hath view'd. 11. I, Joseph, the prophet, in spirit beheld, And the eyes of the inner man truly did see Eternity sketch'd in a vision from God, Of what was, and now is, and yet is to be. 12. Those things which the Father ordained of old, Before the world was, or a system had run,- Through Jesus the Maker and Savior of all; The only begotten, (Messiah) his son. 13. Of whom I bear record, as all prophets have, And the record I bear is the fulness,-yea even The truth of the gospel of Jesus-the Christ, With whom I convers'd, in the vision of heav'n. 14. For while in the act of translating his word, Which the Lord in his grace had appointed to me, I came to the gospel recorded by John, Chapter fifth and the twenty ninth verse, which you'll see. Which was given as follows: "Speaking of the resurrection of the dead,- "Concerning those who shall hear the voice of "the son of man- "And shall come forth:- "They who have done good in the resurrection of the just. "And they who have done evil in the resurrection of the just. "And they who have done evil in the resurrection of the unjust." marvel'd at these resurrections, indeed! 15. I For it came unto me by the spirit direct:- And while I did meditate what it all meant, The Lord touch'd the eyes of my own intellect:- 16. Hosanna forever! they open'd anon, And the glory of God shone around where I was; And there was the son, at the Father's right hand, In a fulness of glory, and holy applause. beheld round the throne, holy angels and hosts, And sanctified beings from worlds that have been, In holiness worshipping God and the Lamb, Forever and ever, amen and amen! 18. And now after all of the proofs made of him, By witnesses truly, by whom he was known, This is mine, last of all, that he lives; yea he lives! And sits at the right hand of God, on his throne. 19. And I heard a great voice, bearing record from heav'n, He's the Saviour, and only begotten of God- By him, of him, and through him, the worlds were all made, Even all that career in the heavens so broad, 20. Whose inhabitants, too, from the first to the last, Are sav'd by the very same Saviour of ours; And, of course, are begotten God's daughters and sons, By the very same truths, and the very same pow'rs. 21. And I saw and bear record of warfare in heav'n; For an angel of light, in authority great, Rebell'd against Jesus, and sought for his pow'r, But was thrust down to woe from his Godified state. 22. And the heavens all wept, and the tears drop'd like dew, That Lucifer, son of the morning had fell! Yea, is fallen! is fall'n, and become, Oh, alas! The sons of Perdition; the devil of hell! 23. And while I was yet in the spirit of truth, The commandment was: write ye the vision all out; For Satan, old serpent, the devil's for war,- And yet will encompass the saints round about. 24. And I saw, too, the suff'ring and mis'ry of those, (Overcome by the devil, in warfare and fight,) In hell fire, and vengeance, the doom of the damn'd; For the Lord said, the vision is further: so write. 25. For thus saith the Lord, now concerning all those Who know of my power and partake of the same; And suffer themselves, that they be overcome By the power of Satan; despising my name:- 26. Defying my power, and denying the truth;- They are they-of the world, or of men, most forlorn, The sons of Perdition, of whom, ah! I say, 'T were better for them had they never been born! 27. They're vessels of wrath, and dishonor to God, Doom'd to suffer his wrath, in the regions of woe, Through the terrific night of eternity's round, With the devil and all of his angels below: 28. Of whom it is said, no forgiveness is giv'n, In this world, alas! nor the world that's to come; for they have denied the spirit of God. After having receiv'd it: and mis'ry's their doom. 29. And denying the only begotten of God,- And crucify him to themselves, as they do, 17. I And openly put him to shame in their flesh, By gospel they cannot repentance renew. 30. They are they, who must go to the great lake of fire, Which burneth with brimstone, yet never consumes, And dwell with the devil, and angels of his, While eternity goes and eternity comes. 31. They are they, who must groan through the great second death, And are not redeemed in the time of the Lord; While all the rest are, through the triumph of Christ, Made partakers of grace, by the power of his word. 32. The myst'ry of Godliness truly is great;- The past, and the present, and what is to be; And this is the gospel-glad tidings to all, Which the voice from the heavens bore record to me: 33. That he came to the world in the middle of time, To lay down his life for his friends and his foes, And bear away sin as a mission of love; And sanctify earth for a blessed repose. 34. 'Tis decreed, that he'll save all the work of his hands, And sanctify them by his own precious blood; And purify earth for the Sabbath of rest, By the agent of fire, as it was by the flood. 35. The Savior will save all his Father did give, Even all that he gave in the regions abroad, Save the sons of Perdition: They're lost; ever lost, And can never return to the presence of God. 36. They are they, who must reign with the devil in hell, In eternity now, and eternity then, Where the worm dieth not, and the fire is not quench'd;- And the punishment still, is eternal. Amen. 37. And which is the torment apostates receive, But the end, or the place where the torment began, Save to them who are made to partake of the same, Was never, nor will be, revealed unto man. 38. Yet God shows by vision a glimpse of their fate, And straightway he closes the scene that was shown: so the width, or the depth, or the misery thereof, Save to those that partake, is forever unknown. 39. And while I was pondering, the vision was closed; And the voice said to me, write the vision: for lo! 'Tis the end of the scene of the sufferings of those, Who remain filthy still in their anguish and woe. 40. And again I bear record of heavenly things, Where virtue's the value, above all that's pric'd Of the truth of the gospel concerning the just, That rise in the first resurrection of Christ. 41. Who receiv'd and believ'd, and repented likewise, And then were baptiz'd, as a man always was, Who ask'd and receiv'd a remission of sin, And honored the kingdom by keeping its laws. 42. Being buried in water, as Jesus had been, And keeping the whole of his holy commands, They received the gift of the spirit of truth, by the ordinance truly of laying on hands. 43. For these overcome, by their faith and their works, Being tried in their life time, as purified gold, And seal'd by the spirit of promise, to life, By men called of God, as was Aaron of old. 44. They are they, of the church of the firstborn of God,- And unto whose hands he committeth all things; For they hold the keys of the kingdom of heav'n, And reign with the Savior, as priests, and as kings. 45. They're priests of the order of Melchisedek, Like Jesus, (from whom is this highest reward,) Receiving a fulness of glory and light; As written: They're Gods; even sons of the Lord. 46. So all things are theirs; yea, of life, or of death; Yea, whether things now, or to come, all are theirs, And they are the Savior's, and he is the Lord's, Having overcome all, as eternity's heirs. 47. 'Tis wisdom that man never glory in man, but give God the glory for all that he hath; For the righteous will walk in the presence of God, While the wicked are trod under foot in his wrath. 48. Yea, the righteous shall dwell in the presence of God, And of Jesus, forever, from earth's second birth- For when he comes down in the splendor of heav'n, All these he'll bring with him, to reign on the earth. 49. These are they that arise in their bodies of flesh, When the trump of the first resurrection shall sound; These are they that come up to Mount Zion, in life, Where the blessings and gifts of the spirit abound. 50. These are they that have come to the heavenly place; To the numberless courses of angels above: To the cif God; e'en the holiest of all, And the home of the blessed, the fountain of love: 51. To the church of old Enoch, and of the first born: And gen'ral assembly of ancient renown'd. Whose names are all kept in the archives of heav'n, As chosen and faithful, and fit to be crown'd. 52. These are they that are perfect through Jesus' own blood, Whose bodies celestial are mention'd by Paul, Where the sun is the typical glory thereof, And God, and his Christ, are the true judge of all. 53. Again I beheld the terrestrial world, In the order and glory of Jesus, go on; 'Twas not as the church of the first born of God, But shone in its place, as the moon to the sun. 54. Behold, these are they that have died without law; The heathen of ages that never had hope, And those of the region and shadow of death, The spirits in prison, that light has brought up. 55. To spirits in prison the Savior once preach'd, And taught them the gospel, with powers afresh; And then were the living baptiz'd for their dead, That they might be judg'd as if men in the flesh. 56. These are they that are hon'rable men of the earth; Who were blinded and dup'd by the cunning of men: They receiv'd not the truth of the Savior at first; But did, when they heard it in prison, again. 57. Not valiant for truth, they obtain'd not the crown, But are of that glory that's typ'd by the moon: They are they, that come into the presence of Christ, But not to the fulness of God, on his throne. 58. Again I beheld the telestial, as third, The lesser, or starry world, next in its place. For the leaven must leaven three measures of meal, And every knee bow that is subject to grace. 59. These are they that receiv'd not the gospel of Christ, Or evidence, either, that he ever was; As the stars are all diff'rent in glory and light. So differs the glory of these by the laws. 60. These are they that deny not the spirit of God, But are thrust down to hell, with the devil, for sins, As hypocrites, liars, whoremongers, and thieves, And stay 'till the last resurrection begins. 61. 'Till the Lamb shall have finish'd the work he begun; Shall have trodden the wine press, in fury alone, And overcome all by the pow'r of his might: He conquers to conquer, and save all his own. 62. These are they that receive not a fulness of light, From Christ, in eternity's world, where they are, The terrestrial sends them the Comforter, though; And minist'ring angels, to happify there. 63. And so the telestial is minister'd to, By ministers from the terrestrial one, As terrestrial is, from the celestial throne; And the great, greater, greatest, seem's stars, moon, and sun. 64. And thus I beheld, in the vision of heav'n, The telestial glory, dominion and bliss, Surpassing the great understanding of men,- Unknown, save reveal'd, in a world vain as this. 65. And lo, I beheld the terrestrial, too, Which excels the telestial in glory and light, In splendor, and knowledge, and wisdom, and joy, In blessings, and graces, dominion and might. beheld the celestial, in glory sublime; Which is the most excellent kingdom that is,- Where God, e'en the Father, in harmony reigns; Almighty, supreme, and eternal, in bliss. 67. Where the church of the first born in union reside, And they see as they're seen, and they know as they're known; Being equal in power, dominion and might, With a fulness of glory and grace, round his throne. 68. The glory celestial is one like the sun; The glory terrestr'al is one like the moon; The glory telestial is one like the stars, And all harmonize like the parts of a tune. 69. As the stars are all different in lustre and size, so the telestial region, is mingled in bliss; From least unto greatest, and greatest to least, The reward is exactly as promis'd in this. 70. These are they that came out for Apollos and Paul for Cephas and Jesus, in all kinds of hope; For Enoch and Moses, and Peter, and John; For Luther and Calvin, and even the Pope. 71. For they never received the gospel of Christ, Nor the prophetic spirit that came from the Lord; Nor the covenant neither, which Jacob once had; They went their own way, and they have their reward. 66. I 72. By the order of God, last of all, these are they, That will not be gather'd with saints here below, To be caught up to Jesus, and meet in the cloud:- In darkness they worshipp'd; to darkness they go. 73. These are they that are sinful, the wicked at large, That glutted their passion by meanness or worth; All liars, adulterers, sorc'rers, and proud; And suffer, as promis'd, God's wrath on the earth. 74. These are they that must suffer the vengeance of hell, 'Till Christ shall have trodden all enemies down, And perfected his work, in the fulness of times: And is crown'd on his throne with his glorious crown. 75. The vast multitude of the telestial world- As the stars of the skies, or the sands of the sea;- The voice of Jehovah echo'd far and wide, Ev'ry tongue shall confess, and they all bow the knee. 76. Ev'ry man shall be judg'd by the works of his life, And receive a reward in the mansions prepar'd; For his judgments are just, and his works never end, As his prophets and servants have always declar'd. 77. But the great things of God, which he show'd unto me, Unlawful to utter, I dare not declare; They surpass all the wisdom and greatness of men, And only are seen, as has Paul, where they are. will go, I will go, while the secret of life, Is blooming in heaven, and blasting in hell; Is leaving on earth, and a budding in space:- I will go, I will god, with you, brother, farewell. JOSEPH SMITH. Nauvoo, Feb. 1843.]