1 VERILY, thus saith the Lord unto you who have assembled yourselves together [ A conference of High Priests who gathered together in Kirkland. The minutes of the meeting said "to receive revelation and the blessings of heaven it is necessary to have our minds on God, to exercise faith and become of one heart and one mind. Therefore he (Joseph Smith) recommended that all present pray separately and vocally to the Lord for the upbuilding of Zion... " They went around the room, each man praying and expressing his feeling and commitment to God, and the they received this revelation. ] to receive his will concerning you:

2 Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers [ This is because they were individually offerring God something ( a gift of self sacrifice) that he truely desired of them. These offerrings were made by each of the high priests as they took turns praying vocally on this day. ] have come up into the ears of the Lord of Sabaoth, [ The Lord of Hosts, the Lord or armies. The same Lord that addressed them in section 87. He will be the Lord of Sabaoth until he he returns again and becomes the Lord of the Sabbath. ] , and are recorded in the book of the names of the sanctified, even them of the celestial world.

3 Wherefore, I now send upon you another Comforter, [ What Is the Other Comforter? The promises in these four verses were given to the ten men who had assembled in conference: Joseph Smith Sr., Sidney Rigdon, Orson Hyde, Joseph Smith Jr., Hyrum Smith, Samuel H. Smith, Newel K. Whitney, Frederick G. Williams, Ezra Thayer, and John Murdock. These ten men were promised “another Comforter” (v. 3). The Prophet Joseph Smith explained that “there are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence, . . . expanding the mind, enlightening the understanding, and storing the intellect with present knowledge. . . . “The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses. . . . “Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.” (Teachings, pp. 149–51.) some have thought that the phrase “another Comforter” in Doctrine and Covenants 88:3 refers to the Second Comforter, or a personal visit from the Savior. However, the Lord in this verse promised that this Comforter would “abide in your hearts.” The scriptures tell us elsewhere that “the appearing of the Father and the son ( referred to in John 14:23 ) is a personal appearance; and the idea that the Father and the son dwell in a man’s heart is an old sectarian notion, and is false” (D&C 130:3). The Comforter promised in Doctrine and Covenants 88 is “the Holy Spirit of promise” (v. 3), “the promise which I give unto you of eternal life” (v. 4). Elder Bruce R. McConkie said of this passage: “In a revelation to certain selected saints in this dispensation, the Lord said that the alms of their prayers were ‘recorded in the book of the names of the sanctified, even them of the celestial world’ (D. & C. 88:2-3), which is to say that they were among those who had ‘overcome by faith,’ and were ‘sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.’ (D. & C. 76:53.) . . . “These saints, like their Ephesian Brethren before them, had been called and chosen ‘before the foundation of the world’ that they ‘should be holy and without blame’ before the Lord, through baptism and obedience (Eph. 1:4–7), which is the sole course by which men can sanctify their souls (3 Ne. 27:19–20), thereby qualifying to have their names recorded ‘in the book of the names of the sanctified.’ (D. & C. 88:2.) They had then earned the right by faith and devotion to have the seal of divine acceptance placed on the conditional promises which they had theretofore made. They now had the sure ‘promise . . . of eternal life’ (D. & C. 88:4), which eternal life is the name of the kind of life which God our Heavenly and Eternal Father lives, and they were prepared to receive the Second Comforter.” (Doctrinal New Testament Commentary, 3:338–39.) The deep peace such a promise could bring alone justifies the title Olive Leaf. ] even upon you my friends, [ You are my friends and not my servants because servants do not need to know what their master is doing. But friends have a knowledge of what is on the mind and in the heart of their other friend. ] that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John. [ Compare JST on John 7:39, Acts 1:8. This other Comforter is that spoken of in John 14:26, John 15:26 and so on. The purpose of this ancient dispensation of the Holy Spirit was to spread the gospel to all nations, cf. Acts 10. Thus, the latter-day members are given the same promise of divine support via the Holy Spirit of Promise. ]

4  This Comforter [ Personal visitation of Jesus Christ D&C 131. ] is the promise [ cp. Luke 24:49, Acts 1:4, Acts 2:33 and 39. ] which I give unto you of eternal life, even the glory of the celestial kingdom; [ The Holy Spirit of promis that your calling and election is made sure. This is the ultimate significance of taking upon us the name of Jesus Christ. Taking upon Us the Name of Jesus Christ By Elder Dallin H. Oaks Apr 1985. ]

5 Which glory is that of the church of the Firstborn, [ See D&C 76:54 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." ]

] even of God, the holiest of all, through Jesus Christ his son— [ The promise of the Second Comforter, who is the Lord Jesus Christ (v. 6-13, cp. Isa. 51:12). The Lord gives the saints on earth, the members of the Church, a promise that they may join the heavenly ecclesia, the Church of the Firstborn, and inherit Celestial Glory (v. 1-5). This is not the same as having their calling and election made sure, as this promise is presented as being conditional in v. 69 and v. 74-75, also ct. D&C 130:2. ]

6 He [ Jesus Christ. ] that ascended up on high, as also he descended below all things, [ His great suffering in Gethsemane. ] in that he comprehended all things, [ he had to feel all of the pain and suffering of every kind in order that he might succor us, that he might understand us a,d be ab] that he might be in all and through all things, [ He is in all thing because he is the creator of all things, his hand was the instrument through which they were created, he is through all things as he is the salvation of all things through the atonement - for without it nothing would be saved, all would be lost, and it is through his glory that we may each become joint-heirs with him (Rom. 8:17). ] the light of truth;

7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.

8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;

9 As also the light of the stars, and the power thereof by which they were made;

10 And the earth also, and the power thereof, even the earth upon which you stand.

11 And the light which shineth, [ Speaking of the Light of Christ - the light does 4 things which we are taught here 1) it actually shines, you can see it. 2) quickeneth your understanding 3) gives life to everything 4) the Law by which all things are governed even the power of God. ] which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; [ We know that light is on a spectrum and we cannot see all of it - infrared light for example we know exists we cannot see it with the naked eye. Continuing down the spectrum it also provides understanding, learning, reasoning - knowledge, inspiration, revelation...]

12 Which light proceedeth forth from the presence of God to fill the immensity of space— [ So then that light is everywhere around us, but we can through choice hide in those places were the light does not shine so to speak - the darkness. Darkness is only the absence of light - it has no physical characteristics only that it is without or void of light. ]

13 The light which is in all things, which giveth life to all things, [ The light of Christ, which is not the same as the Holy Ghost - the Holy Ghost is an actual person whom through his calling is an administrator of power in his divinely appointed calling. The Holy Ghost uses the Light of Christ to persuade and influence men. So if the Light Of Christ ever went out, everything would come to a screeching halt. ] which is the law by which all things are governed, even the power of God [ Wait a minute - there is not a word here about priesthood, yet it says this is the power of God. If the Light of Christ referred to here is the power of God then what is the priesthood? link D&C 121:36; 3 Ne. 15:9 ] who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. [ Note the Lord is speaking in the 3rd person about His mortal aspect, cp. v. 41-42, D&C 49:5-6. ]

14 Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. [ v14-35 Degrees of Glory according to abidance of the laws of the respective kingdoms. Whatever law a person or thing abides, they are ultimately given the honor relative to it (v. 18-26), and live according to that law, because there is no point in giving people more than they are willing to accept or live by (v. 27- 35) Compare Hela. 14:15-17. The text follows a pattern of repetition based upon subject:
Intro (v. 14-17)
A - (v. 18-19) Sanctified body
B - (v. 20) Celestial glory
C - (v. 21-22) Terrestrial glory
D - (v. 23) Telestial
E - (v. 24) Perdition - no glory
F - (v. 25-26) “abideth the law...be sanctified”
A - (v. 27-28) Spiritual body
B - (v. 29) Celestial glory
C - (v. 30) Terrestrial glory
D - (v. 31) Telestial glory
E - (v. 32) Perdition - they who remain F - (v. 33-35) “breaketh a law...[not] sanctified” ]

15 And the spirit and the body are the soul of man.

16 And the resurrection from the dead is the redemption of the soul.

17 And the redemption of the soul is through him that quickeneth all things, [ Through Christ; who bring his work forth through hs light see verse 11; without that light we cannot be quickened or changed. Definition: To come or return to life: ] in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.

18  Therefore, [ For this reason. ] it [ The world, the earth. ] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; [ This Celestial glory includes that fact that Jesus and Heavenly Father will be calling this home going forward. (Moses 7:64). Therefore if it is going to be the place for God's eternal residence then it will need to be suitable for him. The resurrected physical body, which is in a sanctified or “spiritual” state in that it is no longer natural and corrupt like our current mortal flesh, cp. 1 Cor. 15:44 see also vs 27-28. ]

19 For after it [ The world. ] hath filled the measure of its creation, [ See D&C 49:16-17. ] it shall be crowned with glory, [ The earth then will become a new celestial sphere. But first it must needs be sanctified by fire - see vs 18. ] even with the presence of God the Father;

20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. [ Degrees of Glory D&C 76. ]

21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.

22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. [ Examine these scriptures carefully. What do they say about the way we are assigned to the various kingdoms? Who is the operator? Notice that each of the clauses begins with the same structure: "he who is not able to abide the law. . ." In each case the individual is the person who is on the spot. It is the individual's ability to live a certain law that is in question. Notice that there is no indication that the Lord puts forth a shopping list of requirements and says "you passed 89 of 100, but you need 90 to get into this kingdom." This is not like grading at school where there is some objectivity. It is all based upon our ability to live a certain law. What are the consequences if we are unable to live the law? What if we can't live the celestial law, but would still like to go to the Celestial Kingdom? The scriptures again are very clear: "he who is not able to abide the law. . . cannot abide the glory." This does not say that the Lord stands with angels bearing flaming swords to bar our way. It says very simply that the individual cannot abide the glory. What does it mean to "abide the glory?" ]

23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.

24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory. [ Elder James E. Talmage explained the relationship between obedience and blessings: “The Lord has said that according to the laws we obey here shall we receive from Him. We speak of rewards just as we speak of punishments. But rewards and punishments will come through the operation of law. The Lord has spoken illustrating that great truth by reference to what He had already revealed respecting the kingdoms or orders of glory, to this effect—If a man cannot or will not obey celestial laws, that is, live in accordance with the celestial requirements, he must not think that he is discriminated against when he is excluded from the celestial kingdom, because he could not abide it, he could not live there. If a man cannot or will not obey the terrestrial law he cannot rationally hope for a place in the terrestrial kingdom. If he cannot live the yet lower law—the telestial law— he cannot abide the glory of a telestial kingdom, and he will have to be assigned therefore to a kingdom without glory. I rejoice in the consistency and order of the Lord’s plan and in His revelations to us.” (In Conference Report, Oct. 1929, p. 69.). ]

25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, [ The earth itself lives the Celestial law - hence it will receive celestial glory - a little comparison here between earth and man. By stating that the earth is fulfilling its law there is an undertone about so what about you? Are you filling the measure of your creation are you living the celestial law?] for it filleth the measure of its creation, and transgresseth not the law—

26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.

27 For notwithstanding they die, they also shall rise again, a spiritual body. [ The resurrected physical body, which is in a sanctified or “spiritual” state in that it is no longer natural and corrupt like our current mortal flesh, cp. 1 Cor. 15:44. ]

28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.

29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness. [ It will be because your spirit can endure a celestial glory. It all has to be done using agency. You have to choose to change your character by exercising your own agency. You have to choose to be exalted! In D&C 88:28-29, it says that if you become resurrected with a celestial body, it will be because you have developed that celestial spirit (or character) using your own agency (this is why it takes us so long). ]

30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.

31 And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness.

32 And they who remain [ These verses refer to those unworthy to receive a degree of glory, or the sons of perdition (see Notes and Commentary on D&C 76:26–31). ] shall also be quickened; nevertheless, they shall return again to their own place, [ Or those who will receive no degree of glory, the son's of Perdition. Same phrase as was used for Judas(Acts 1:25), by Zenos for the bad branches of the tree in his allegory (Jacob 5:77). See also Jacob 6:3. ] to enjoy that which they are willing to receive, [ They did not want to take advantage of what taking upon themselves the name of Christ had to offer. ] because [ Here is the reason. ] they were not willing to enjoy that which they might have received. [ They did not want to take upon themselves the name of Christ which would have entitled them to all that he has to offer, see the next verse. They do not receive the giver of the gift. This is the same place where Satan will be going see verse 114. ]

33 For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.

34 And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same.

35 That which breaketh a law, [ 3 Ne. 15:9 "I am the Law; and he that abideth the law shall have eternal life." ] and abideth not by law, but seeketh to become a law unto itself, [ When we do not follow the laws that God has established then we are essentially writing our own laws. ] and willeth to abide in sin, [ no remorse for sin - they want to abide their own law - without being subject to Gods laws ] and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. [ So since they fall outside of the laws which God has established, they are then outside of the mercy and the power available through the atonement. ] Therefore, they must remain filthy still. [ The atonement can have no effect to save them. ]

36 All kingdoms have a law given; [ So if each kingdom has a law given - it is up to us to live that law to obtain that kingdom. The choice is really ours. vs 38]

37 And there are many kingdoms; for there is no space in the which there is no kingdom; [ “We are told here that every part of space is occupied by some ‘kingdom’; that each kingdom is governed by law, and that the laws are adapted to the conditions that prevail. some laws are universal. Such is the law of gravitation, for instance; or the great fundamental moral law, ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Other laws are limited; they vary as the conditions vary. By kingdoms we understand the planets and orbs that circle in space. God is capable of governing them all, because He ‘comprehendeth all things, and all things are before Him’ (v. 41). God visits all these kingdoms in due time.” (Smith and Sjodahl, Commentary, pp. 548–49.)] and there is no kingdom in which there is no space, either a greater or a lesser kingdom.

38 And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. [ "Here, then, we have this part of our subject immediately before us for consideration: God has in reserve a time, or period appointed in His own bosom, when He will bring all His subjects, who have obeyed His voice and kept His commandments, into His celestial rest. This rest is of such perfection and glory, that man has need of a preparation before he can, according to the laws of that kingdom, enter it and enjoy its blessings. This being the fact, God has given certain laws to the human family, which, if observed, are sufficient to prepare them to inherit this rest. This, then, we conclude, was the purpose of God in giving His laws to us: If not, why, or for what were they given? If the whole family of man were as well off without them as they might be with them, for what purpose or intent were they ever given? Was it that God wanted to merely show that He could talk? It would be nonsense to suppose that He would condescend to talk in vain: for it would be in vain, and to no purpose whatever (if the law of God were of no benefit to man): because, all the commandments contained in the law of the Lord, have the sure promise reward to all who obey, predicated upon the fact that they are really the promises of a Being who cannot lie, One who is abundantly able to fulfill every tittle of His word: and if man were as well prepared, or could be as well prepared, to meet God without their ever having been given in the first instance, why were they ever given? for certainly, in that case they can now do him no good annexed of a" Teachings Of The Prophet Joseph Smith pg 51. ]

39 All beings who abide not in those conditions are not justified. [ Justified means: To free (a human) of the guilt and penalty attached to grievous sin; To demonstrate sufficient legal reason for (an action taken); To prove to be qualified as a bondsman. How do we then become justified? We apply the atonement - it is the only way. ]

40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things. [Known as the Law of restoration see Alma 41:10-14 - "Do ye suppose that man will be restored from sin to happiness"? ]

41 He comprehendeth all things, [ Who else can claim to know all things? How everything functions and works? Only the Creator the King of Kings, the lawgiver himself. The only one able to abide all of the laws. ] and all things are before him, [ there is an order for these thing, and he knows it because he established it. ] and all things are round about him; and he is above all things, and in all things, [ he is in the because they are his handiwork - they are his creation. ] and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever.

42 And again, verily I say unto you, he [ Jesus Christ. ] hath given a law unto all things, by which they move in their times and their seasons; [ And when did he do this? During the creation - they are controlled based upon the principals of faith. See Lectures On Faith 1:14]

43 And their courses are fixed, even the courses of the heavens and the earth, which comprehend the earth and all the planets. [ Moses 7:36 He knows each of the planets - they are the workmanship of his hands. ]

44 And they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years—all these are one year with God, but not with man.

45 The earth rolls upon her wings, [ Referring to the motion put into place for the earth as referenced in verse 47. Symbolic meaning of wings in D&C 77:4 - a representation of power, to move, to act. ] and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God.

46 Unto what shall I liken these kingdoms, that ye may understand? [ Parable of the twelve servants. The parable presents 12 servants in 12 hours, each receiving the countenance of the Lord in their appointed time. The interpretation of the parable is provided in v. 58–61. ]

47 Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.

48 I say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended.

49 The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him.

50 Then shall ye know that ye have seen me, that I am, and that I am the true light that is in you, and that you are in me; otherwise ye could not abound.

51 Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field. [ Moses saw in vision that the Savior had created many worlds like this earth that were also inhabited (see Moses 1:27–29). The inhabitants of these worlds are sons and daughters of God and are precious in His sight. The Savior is responsible for these creations and visits them in their times and seasons. Elder Orson Pratt explained: “The Lord wanted to represent these kingdoms so that we could understand what he desired to impart, and he gave it as a parable, in order to assist our weak comprehensions. . . . Says the interrogator—‘I do not comprehend this idea of the Lord’s withdrawing from one and going to another.’ In order to comprehend this let us come back to our own globe. Do we not expect that the Lord will, by and by, come and visit us and stay a little while, about a thousand years. Yes, and then we shall be made glad with the joy of the countenance of our Lord. He will be among us, and will be our King, and he will reign as a King of kings and Lord of lords. He will have a throne in Zion, and another in the Temple at Jerusalem, and he will have with him the twelve disciples who were with him during his ministry at Jerusalem; and they will eat and drink with him at his table; and all the people of this globe who are counted worthy to be called Zion, the pure in heart, will be made glad by the countenance of their Lord for a thousand years, during which the earth will rest. Then what? He withdraws. What for? To fulfill other purposes; for he has other worlds or creations and other sons and daughters, perhaps just as good as those dwelling on this planet, and they, as well as we, will be visited, and they will be made glad with the countenance of their Lord. Thus he will go, in the time and in the season thereof, from kingdom to kingdom or from world to world, causing the pure in heart, the Zion that is taken from these creations, to rejoice in his presence. “But there is another thing I want you to understand. This will not be kept up to all eternity, it is merely a preparation for something still greater. And what is that? By and by, when each of these creations has fulfilled the measure and bounds set and the times given for its continuance in a temporal state, it and its inhabitants who are worthy will be made celestial and glorified together. Then, from that time henceforth and for ever, there will be no intervening veil between God and his people who are sanctified and glorified, and he will not be under the necessity of withdrawing from one to go and visit another, because they will all be in his presence.” (In Journal of Discourses, 17:331–32.). ]

52 And he said unto the first: Go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance.

53 And he said unto the second: Go ye also into the field, and in the second hour I will visit you with the joy of my countenance.

54 And also unto the third, saying: I will visit you;

55 And unto the fourth, and so on unto the twelfth. [ There are 12 servants and 12 hours most likely has to do with the number of hours in the day rather than anything else, cf. Matt. 20:6 ]

56 And the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord.

57 And then he withdrew from the first that he might visit the second also, and the third, and the fourth, and so on unto the twelfth.

58 And thus they all received the light of the countenance of their lord, every man in his hour, and in his time, and in his season—

59 Beginning at the first, [ So it would appear that they are visited based on a manner of favor or relationship with the Lord. Matt. 20:8, 16. Thus, those of the first order would be those most favored and those of the 12 hour would be those least favored. ] and so on unto the last, and from the last unto the first, and from the first unto the last;

60 Every man in his own order, [ So in the end each becomes a servant to the Lord no matter which kingdom they inherit. D&C 76:109-112] until his hour was finished, even according as his lord had commanded him, that his lord might be glorified in him, and he in his lord, that they all might be glorified. [ Each has become subject to the will of the Lord as they have. Bowed their knees and confessed that the Lord is their God, they are become His servants post-mortally if not in mortality. ]

61 Therefore, unto this parable I will liken all these kingdoms, and the inhabitants thereof—every kingdom in its hour, and in its time, and in its season, even according to the decree which God hath made. [ Also note that in this parable all 12 of them receive some glory of the Lord, so none of these are Perdition, cf. v. 24, 35.]

62 And again, verily I say unto you, my friends, I leave these sayings with you to ponder in your hearts, [ What is the setting for the parable? Determining the setting of the parable is somewhat problematic. Does it refer to mortality or post-mortality? Given the preceding text was talking about post-mortality one would initially favor that it is post mortality. However, in v. 70 and 74 we have the contemporary audience of the revelation being called the “first laborers in this last kingdom”, which might connect with v. 52. This parable also bears some similarity to that of Matt. 20:1-16, which has its setting in mortality, but wait a minute; if we turn to the internal evidence we can get a better idea maybe as to setting. What is that evidence? First is the introduction of the parable found in verses 46-50, with v. 48c-50 being a parenthesis. The parenthesis presents two antithetical strophes: one addressing the Lord’s mortal ministry where he came and was rejected by those who are spiritually blind (v. 48c-49b, cp. John 1:5); one addressing His post-mortal activities (v. 49c-50, cp. v. 104). In the second strophe it states all are perceiving the light of the Lord and it is in them. The parable at hand has all of the servants receiving the light of the Lord in their respective times. Thus, it is safe to conclude the parable is referring to a post-mortal setting. ] with this commandment which I give unto you, that ye shall call upon me while I am near—

63 Draw near unto me and I will draw near unto you; [ Smith and Sjodahl wrote: “There are too many who call upon the Lord only in their expediency when they, in desperation need His help. To these he may not be near, but may be slow to hearken to their pleadings. (Doc. and Cov. 101:7–8.) . . . “Prayer is the most wonderful institution in the kingdom of God, and none was more familiar with it than the Prophet Joseph. But there are many who have no higher conception of it than to regard it as only a means whereby to obtain gifts from God, most often of a material character. Is the gift bestowed? Then the prayer is answered. Is it withheld? Then God did not hear. ‘Such theory,’ as one has said, ‘is obviously too simple and superficial to be true. Prayer is more subtle than this doctrine implies. It may be described as the soul speaking to God and hearing God speak to it. It is, therefore, the deepest and the most wonderful act of which a man is capable, for in it the whole universe is, as it were, concentrated.’ . . . “‘Whatsoever ye ask the Father in my name.’ That is the prayer that is acceptable to God. To pray in the name of the Lord is to ask as one belonging to Him—one accepted by Him. It is to pray according to the dictation of His Spirit. Such prayers God will hear and grant, if ‘expedient for you.’ There is quite a difference between the mechanical petition of a street beggar and the request of one who is a friend of the son in the house. The latter is treated as the son. What is good for him he will receive. Bishop Hall well says: “‘What God requires and looks at, is neither the arithmetic of our prayers—how many they are; not the rhetoric of our prayers—how eloquent they be; nor the geometry of our prayers—how long they be; nor the music of our prayers—how sweet our voice may be; nor the logic, nor the, method, nor even the orthodoxy of our prayers.’ “God looks to our welfare, even when He does not give us that for which we ask. If we were to pray for, and receive what is not good for us, it would be for our condemnation.” (Commentary, pp. 551–52.) ] seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you.

64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you;

65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation.

66 Behold, that which you hear is as the voice of one crying in the wilderness— in the wilderness, because you cannot see him—my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it [ My Spirit is truth. ] be in you it shall abound. [ This is a promise of obedience. ] ]

67 And if your eye be single to my glory, [ How do we do or show that our eye is single to his glory? By doing his will - if we do here is the promise that follows:] your whole bodies shall be filled with light, and there shall be no darkness in you; [ you will overcome all despair; depression; desire to sin - you will have all hope. ] and that body which is filled with light comprehendeth all things. [ To the point that you will receive all of the revelation that you need, to understand all of the mysteries of God. This is another promise. ]

68 Therefore, sanctify yourselves [ Or you will need to meet certain conditions. It is the right of all members of the house of Israel to see their King and enjoy His presence. This is a specific promise to those who will sanctify themselves. In several places in the Doctrine and Covenants the promise is given that one can see God (see D&C 50:45–46; 67:10; 93:1). However, since no unclean thing can dwell in God’s presence, we must be sanctified to see Him and come into His presence. “The meaning of ‘sanctification’ is explained in the words that follow, ‘That your minds become single to God.’ Our Lord had regard only to the glory of the Father, when he undertook the salvation of man. To follow in His footsteps and to be able to say at all times, truthfully, ‘Thine be the honor,’ is to be sanctified; that is to be a Saint.” (Smith and Sjodahl, Commentary, p. 552.)] that your minds become single to God, [ Charity - that your actions are about doing the things that God would do to bring to pass the immortality and eternal life of man. ] and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will.

69 Remember the great and last promise which I have made unto you; [ Which is what? see verse 74 to sanctify themselves and if they will he will fulfill his promise that they can and will be cleansed from the blood and sins of this generation vs 75.] cast away your idle thoughts and your excess of laughter far from you.

70 Tarry ye, tarry ye in this place, and call a solemn assembly, even of those who are the first laborers in this last kingdom.

71 And let those whom they have warned in their traveling call on the Lord, and ponder the warning in their hearts which they have received, for a little season.

72 Behold, and lo, I will take care of your flocks, and will raise up elders and send unto them.

73 Behold, I will hasten my work in its time. [ After the missionary age was lowered to 18 in October Conference 2012; the brethren made the comment more than once that this was a direct fulfillment of this scripture. Hasten= hurry - speed - accelerate - hurry up - quicken - rush - To move or act swiftly. v.tr. 1. To cause to hurry. 2. To speed up; accelerate. Note that the work is hastened in its time - meaning that it is not rushed, it is not a panic but a planned and deliberate acceleration of the work. This is usually accomplished by adding more resources to the process. Notice that it is "my work" that he will hasten which is "to bring to pass the immortality and eternal life of man" Moses 1:39 ]

74 And I give unto you, who are the first laborers in this last kingdom, a commandment [ What does he command them to do? ] that [1] you assemble yourselves together, and [2] organize yourselves, and [3] prepare yourselves, and [4] sanctify yourselves; yea, [5] purify your hearts, and cleanse your hands and your feet before me, [ Washing with water symbolically cleanses us that we may be worthy and clean to enter God’s presence. In the Old Testament we read how priests prepared themselves to enter God’s presence anciently. Before they formally entered the temple, a three-step ritual or ordinance was performed to cleanse and make them worthy. “And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office” (Ex. 40:12-13). Thus, ancient priests were washed, anointed, and clothed to symbolically prepare themselves to enter the holy presence of God. These same initiatory rites and ordinances are performed in temples today for the same purposes.] that I may make you clean; [ On verse 73 the Lord talks about hastening his work - but look where he begins. He begins with us. In order for the work to move forward at a faster pace we have to be better vessels; we have to be more prepared. ]

75 That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, [ The promise to unveil his face. This is the reason that they need to sanctify themselves from the previous verse. Just like the children of Israel. The Lord expounds further on what they need to do in verse 121- 125: "Pray always, cease lustful desires, remove pride from your life, light-mindedness, idleness, fault finding, covetousness, and from all wickedness. They are to love and minister to one another and to clothe themselves in charity " ] which I have made unto you, when I will.

76 Also, I give unto you a commandment that ye shall continue in prayer and fasting from this time forth.

77 And I give unto you a commandment that you shall teach one another the doctrine of the kingdom. [ Jesus is giving them the command to teach each other the doctrine - there is a difference between doctrine and theories. ]

78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, [ What is a theory? It is not a perfect understanding of something, but rather your idea of how something is or works, while you are trying to prove it either to be correct or incorrect. This is kind of where we start the process if we are sincere. Laman and Lemuel had a different theory about how God worked. In their opinion if they wanted to know something they needed to ask their dad the prophet, Nephi on the other hand had an opinion that is he wanted to know something he would just ask God himself. So how can we know if a theory is true if we cannot discuss it, probe it, poke it, test it, both with ourselves as well as with others. Theory is the first step. It requires one to put forth at least in their own mind how something is to work. Their hypothesis so to speak. It is a working explanation of how a given phenomenon is produced, obtained or replicated. Or how ro apply what you know or have learned into your personal life. Many times these cannot be shared as they are sacred and to share them with another - well they would just not understand anyway. The theory that Laman and Lemuel worked on was differ from the theory that Nephi worked with. Laman and Lemuel's theory was that if they heard something and they were not sure they needed to go ask dad. Whereas Nephi's theory was if I do not understan something I need to ask God. Two different theories, both were true to the individual belief, and both yielded different results. Recall how Nephi, son of the prophet Lehi, desired to see, hear, and know for himself by the power of the Holy Ghost the things his father had learned in the vision of the tree of life. Nephi clearly needed and was blessed in his youth by the example and teachings of his "goodly parents." Yet, just like Joseph Smith, he yearned to learn and know for himself. If all you or I know about Jesus Christ and His restored gospel is what other people teach or tell us, then the foundation of our testimony of Him and His glorious latter-day work is built upon sand... We should not expect the Church as an organization to teach or tell us everything we need to know and do to become devoted disciples and endure valiantly to the end. Rather, our personal responsibility is to learn what we should learn... ( Elder Bednar; Prepare to Obtain Every Needful Thing)] in principle, [ Step two; which a the proven truth upon which action is produced, obtained or replicated. ] in doctrine, [ Step three; which combines all restored knowledge, principles and laws. ] in the law [ The rules prescribed by God for the regulation of the behavior of all things physical, spiritual which pertain to the application of free will. All four of these concepts opperate independently of personal belief. ] of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;

79 Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; [ Reference to the second coming of Christ. ] things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms—

80 That ye may be prepared [ Of use, if we are to be of the most us to our father in heaven then we must learn and do the thing in verses 78-80. ] in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you.

81 Behold, I sent you out to testify and warn the people, [Their mission is to proclaim the gospel. ] and it becometh every man who hath been warned to warn his neighbor.

82 Therefore, they are left without excuse, and their sins are upon their own heads.

83 He that seeketh me early shall find me, and shall not be forsaken.

84  Therefore, tarry ye, and labor diligently, [ Could we also say this as hasten your work? ] , that you may be perfected in your ministry to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come;

85 That their souls may escape the wrath of God, the desolation of abomination [ Is a broader term and covers every thought, deed, and attitude that is offensive to a God who “cannot look upon sin with the least degree of allowance” (Alma 45:16; D&C 1:31). All mankind is guilty of abominations. Whether we call it sin, iniquity, wickedness, evil, or what have you, it is all abomination; it is all reflective of a carnal mind and, therefore, of ungodliness. ] which awaits the wicked, both in this world and in the world to come. Verily, I say unto you, let those who are not the first elders continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation.

86 Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord comes.

87 For not many days hence [ About a year after this revelation was given, the Saints were driven from their homes in Jackson County, Missouri. The Lord told His prophet at that time that the affliction came upon them “in consequence of their transgressions” (D&C 101:2). President Joseph Fielding Smith explained why so many severe judgments are being poured out upon the world in the last days: “It is not the will of the Lord that there should come upon the people disaster, trouble, calamity, and depression, . . . but because man himself will violate the commandments of God and will not walk in righteousness, the Lord permits all of these evils to come upon him. . . . “The Lord has made the declaration in our own day that it was his good pleasure to give to men the fulness of the earth, and the Lord is pleased to have them use it, and he would pour out upon them his blessings in abundance if they would only hearken and be obedient to the laws which he has given them for their guidance. But, men are rebellious; they are not willing to live in that law and profit thereby; they are not willing to receive the good things of the earth as the Lord would give to them in abundance; but in their narrow-mindedness, shortsightedness, and in their greed and selfishness, they think they know better than the Lord does. And so, they pursue another course, and the result is that the blessings of the Lord are withdrawn, and in the place thereof come calamity, destruction, plagues, and violence. Men have themselves to blame. . . . “. . . the Lord decreed that he would withhold his spirit from the inhabitants of the earth. . . . This spirit he was withdrawing from them because of their wickedness, and the withdrawal of his spirit would bring upon them these calamities.” (Doctrines of Salvation, 3:27–29.) ] and the earth shall tremble [ Earthquakes see vs 89 ] and reel to and fro as a drunken man; and the sun shall hide his face, [ For a literal reading see Isa. 13:9-10, for a figurative reading see D&C 133:49. ] and shall refuse to give light; and the moon shall be bathed in blood; [ Apparently a figurative reference to the Abomination of Desolation with the “moon” being a reference to the lunar festival calendar, cf. Amos 8:2-10, Joel 2:1-2 and 30-31. See also the JST on Matt 24. It is important to note blood is equated with crime, corruption, and suffering in the scriptures, cp. Isa. 1:15, Hab. 2:12, Rev. 6:10, Rev. 16:6. ] and the stars shall become exceedingly angry, and shall cast themselves down [ For a literal reading see Rev. 6:14, for a figurative reading see Dan. 8:10. ] as a fig that falleth from off a fig-tree.

88 And after your testimony [ do you think we have part in the work? yes it is after we have done our part Alma 13. ] cometh wrath and indignation upon the people.

89 For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand. [ Compare with D&C 49:23-25 be not deceived for these are signs. ]

90 And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. [ The symbolic depiction here is that nature is out of control, nature has been infused with supernatural powers that will bring ever-increasing destruction upon a wicked and unrepentant world. ]

91 And all things shall be in commotion; [ See also D&C 29:13-28 "We are living in the prophesied time “when peace shall be taken from the earth” (D&C 1:35), when “all things shall be in commotion” and “men’s hearts shall fail them” (D&C 88:91). There are many temporal causes of commotion, including wars and natural disasters, but an even greater cause of current “commotion” is spiritual." Preparation for the Second Coming Elder Dallin H. Oaks May 2004 Ensign. Yes, the righteous will be “caught up” off the earth while it is cleansed by fire at Jesus’ Second Coming (1 Thes. 4:16–17; D&C 88:95–98). But this protection is only after the terrible wars and natural disasters that will have severely wracked the earth and its inhabitants, only after “fear shall [have] come upon all people” ] and surely, men’s hearts shall fail them; for fear shall come upon all people. [ In a previous revelation the Lord said, “If ye are prepared ye shall not fear” (D&C 38:30). The people of the world will not be prepared when the Lord pours out His judgments. Sin will abound as in the days of Noah, and people will be left without excuse because they did not heed the warning to repent. Knowing that the judgments are just and that they have no excuse and no escape, the people of the world will greatly fear. The Nephites experienced the same warnings and judgments, as recorded in Mormon 1–6. ]

92 And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, [ What is the meaning or reason for sounding the trump? Trumpets were used anciently to herald or announce something or to draw attention to something. The seven angels who sound trumpets in Revelation 8–10 will signal events that will take place in the beginning of the seventh thousand years (after the seventh seal is opened; see Revelation 8:1), before the Lord comes in His glory.] saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him.

93 And immediately there shall appear a great sign in heaven, [“Immediately after the testimony of these messengers [mentioned in D&C 88:92] a great sign will appear in heaven, which, like the sun, will be seen all round the world. Our Lord calls it the ‘Sign of the son of Man’ (Matt. 24:30). . . .
“. . . when the sign appears, God will make its meaning known to the Prophet, Seer and Revelator who at that time may be at the head of the Church, and through him to His people and the world in general.” (Smith and Sjodahl, Commentary, p. 560.) The Prophet Joseph Smith said: “There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the son of Man in heaven. But what will the world do? They will say it is a planet, a comet, etc. But the son of Man will come as the sign of the coming of the son of Man, which will be as the light of the morning cometh out of the east.” (Teachings, pp. 286–87.)] and all people shall see it together. [ referring to the subject of Isa. 30:26, Zech. 14:6-7? ]

94 And another angel shall sound his trump, saying: That great church, the mother of abominations, that made all nations drink of the wine of the wrath of her fornication, that persecuteth the saints of God, that shed their blood—she who sitteth upon many waters, and upon the islands of the sea—behold, she is the tares [ D&C 86:7 The first of seven angels to sound trumps after the warning to prepare for the coming of the Bridegroom will announce the binding of “that great church, the mother of abominations.” This “church” is the “church of the devil,” often called “the great and abominable church”—terms used to designate groups that lead people away from Christ and His gospel and kingdom. The fall of this “church,” which is the “tares of the earth,” is discussed in Notes and Commentary on Doctrine and Covenants 86:1–7.] of the earth; she is bound in bundles; her bands are made strong, no man can loose them; therefore, she is ready to be burned. [ Babylon is ready to be burned. If the Palmyra Temple dedication is a sign that God is going to start to burn Babylon, then what is the sign that shows he has started it? IS there any sign of the burning of Babylon shortly thereafter? 9/11 so if 9/11 is the sign then it needs to match the pattern given to John The Revelator who was given to know as to how Babylon will fall. See Rev 18. ] And he shall sound his trump both long and loud, and all nations shall hear it.

95 And there shall be silence [ Footnote refers us to D&C 38:8-12; In essence it is a period of time when the angels are waiting for the command that they can reap down the earth. Rev 8:1 - After the angel sounds a trump “loud and long” (D&C 88:94), there will be “silence in heaven for the space of half an hour” (v. 95). “Whether the half hour here spoken of,” said Elder Orson Pratt, “is according to our reckoning—thirty minutes, or whether it be according to the reckoning of the Lord we do not know. We know that the word hour is used in some portions of the Scriptures to represent quite a lengthy period of time. For instance, we, the Latter-day Saints, are living in the eleventh hour, that is in the eleventh period of time; and for aught we know the half hour during which silence is to prevail in heavens may be quite an extensive period of time.” If this measurement refers strictly to the Lord’s time—one thousand of man’s years to one day for the Lord—the ‘half hour’ would be exactly 21 years if you went exactly 1/2 hour to 27 years 9 months if you used 40 minutes as about 1/2 hour. So if it is based off of the Palmyra Temple Dedication in General Conference was held April 1-2 in 2000 that would mean that we are in the ballpark of time now in 2025. (for more detail see Second_Coming.txt) Elder Pratt continued: “During the period of silence all things are perfectly still; no angels flying during that half hour; no trumpets sounding; no noise in the heavens above; but immediately after this great silence the curtain of heaven shall be unfolded as a scroll is unfolded. School children, who are in the habit of seeing maps hung up on the wall, know that they have rollers upon which they are rolled up, and that to expose the face of the maps they are let down. So will the curtain of heaven be unrolled so that the people may gaze upon those celestial beings who will make their appearance in the clouds. The face of the Lord will be unveiled, and those who are alive will be quickened, and they will be caught up; and the Saints who are in their graves, will come forth and be caught up, together with those who are quickened, and they will be taken into the heavens into the midst of those celestial beings who will make their appearance at that time. These are the ones who are the first fruits, that is, the first fruits at the time of his coming.” (In Journal of Discourses, 16:328.) At this time the resurrection of those who are celestial will take place (see Notes and Commentary on D&C 88:28). Mortals at the time of the Lord’s coming who are living celestial law will be quickened and caught up to meet Him and those who are already resurrected. President Joseph Fielding Smith taught, “This does not mean that those who are living in mortality at that time will be changed and pass through the resurrection, for mortals must remain on the earth until after the thousand years are ended” (Way to Perfection, 298). Rather their bodies will be prepared to dwell on earth during the Lord’s millennial reign, when “the earth will be renewed and receive its paradisiacal glory” (Articles of Faith 1:10). After this event they will return to the earth and continue to live as mortals. ] in heaven for the space of half an hour; [ See Rev. 8:1 as well. This is after the 7th seal has been opened. Jewish custom that an ancient Jewish wedding procession would require that the bride and the wedding party would wait and wait for the bridegroom to make the call. At that point one person would run to the house and say something to the effect "The Brides groom is coming, you have 30 minutes." So they were give a very short window to prepare, a 30 minute warning which is about a half an hour. See Matthew 25 Parable of the Ten Virgins. Elder Bruce R McConkie says on page 382 of "The Millenial Messiah" "Could this be interpreted to mean that such a period of 1/2 hour of the Lord's time (20.8 earth years - ) will elapse after the commencement of the seventh thousand-year period and before the outpouring of the woes (last 3.5 years of the tribulation) about to be named?" Why is there suddenly “silence in heaven” when the SEVENTH seal is opened? "Apparently there is a great deal of furious activity in heaven right up to the time the seventh seal is opened. The Priesthood of this dispensation are required to work at a tremendous pace to get ready for the Second Coming. This was explained to Wilford Woodruff the last time he was allowed to see Joseph Smith in the spirit world. He says: “Joseph Smith continued visiting myself and others up to a certain time and then it stopped. The last time I saw him was in heaven. In the night vision I saw him at the door of the temple in heaven. He came and spoke to me. He said he could not stop to talk with me because he was in a hurry. The next man I met was Father Smith; he could not talk with me because he was in a hurry. I met a half a dozen brethren who had held high positions on earth and none of them could stop to talk with me because they were in a hurry. I was much astonished. By and by I saw the Prophet again, and I got the privilege to ask him a question. ‘Now,’ said I, ‘I want to know why you’re in a hurry. I have been in a hurry all through my life but I expected my hurry would be over when I got into the kingdom of heaven, if I ever did.’ Joseph said, ‘I will tell you, Brother Woodruff, every dispensation that has had the Priesthood on the earth and has gone into the celestial kingdom, has had a certain amount of work to do to prepare to go to the earth with the Savior when He goes to reign on the earth. Each dispensation has had ample time to do this work. We have not. We are the last dispensation, and so much work has to be done and we need to be in a hurry in order to accomplish it.’ Of course, that was satisfactory with me, but it was a new doctrine to me.” Joseph Smith made it plain to Wilford Woodruff that the Priesthood of this dispensation are working under a fantastic deadline to teach everyone who has died without the gospel since the apostolic times. This task has to be completed by the time of ‘the opening of the seventh seal when the hosts of heaven will have a new task connected with the final preparation and cleansing of the earth for the Second Coming." What we might Expect in the Next Twenty-Five Years by W. Cleon Skousen. ] ; and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, [ In Isa. 34:4 there is a scroll being rolled up (which would represent the closing out of the spirit world at the Day of the Lord cf. v. 96-101), but here a scroll is being unrolled and revealing the Lord to all the inhabitants of the earth. Hence the warning in Matt. 24:26-27. ] and the face of the Lord shall be unveiled; [ So some will see the face of God just after the 1/2 hour of silence in heaven. See D&C 38:8-12. ]

96 And the saints that are upon the earth, who are alive, shall be quickened and be caught up to meet him. [ The so-called Rapture, cp. 1 Thes. 4:16-17, D&C 109:75. Mortals on the earth at the time will be caught up to the Lord as He descends. They will be “quickened”, presumably sanctified or transfigured in some way, but not resurrected (v. 96). Parley P. Pratt said "Ordinary human beings are said to have a telestial body, people who are translated are said to have a terrestrial body; and people who are resurrected are said to have a celestial body..." Those of celestial quality who are dead will be resurrected (v. 97) as part of the First Resurrection. The definition of "quicken" on the church website is:"to change a person so that he can be in the presence of God. The scripture that it references is D&C 76:11 No man hath seen God,except quickened, by the spirit." The footnote for quickened takes you to D&C 101:31 "...changed in the twinkling of an eye..." ]

97 And they who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven—

98 They are Christ’s, the first fruits, they who shall descend with him first, [ So those mortals who are going to descend with him must have first been taken up - otherwise you cannot descend unless you are from a higher place - a previous ascension. ] and they who are on the earth and in their graves, who are first caught up to meet him; [ There are two groups that will be there those who have died and are in their graces, and those who are living (or on the earth) shall be translated. This event happens before hi final coming. So in essence the first one it to teach those who have been sanctified what they will need to do in the final steps before Christ returns the final time. See 3 Ne 28:13-14 to get an idea of what was taught the three nephites when they were translated. ] and all this by the voice of the sounding of the trump of the angel of God.

99 And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ’s at his coming; [ The second coming, when Christ begins to reign on the earth. ] who have received their part in that prison which is prepared for them, [ the resurrection of those who accepted the gospel after the had died. This passage is a reference to the resurrection of terrestrial beings. After the celestial resurrection, “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 the 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. . . . “This other class, which will also have right to the first resurrection, are those who are not members of the Church of the Firstborn, but who have led honorable lives, although they refused to accept the fulness of the gospel. “Also in this class will be numbered those who died without law and hence are not under condemnation for a violation of the commandments of the Lord.” (Smith, Doctrines of Salvation, 2:296–97.)] that they might receive the gospel, and be judged according to men in the flesh.

100 And again, another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation; [“All liars, and sorcerers, and adulterers and all who love and make a lie,” President Joseph Fielding Smith wrote, “shall not receive the resurrection at this time, but for a thousand years shall be thrust down into hell where they shall suffer the wrath of God until they pay the price of their sinning, if it is possible, by the things which they shall suffer” (Doctrines of Salvation, 2:297). After they have satisfied the demands of justice by paying for their own sins in hell, they will then be brought forth and resurrected (see D&C 76:103–6). “These do not live during the millennial reign, but during that time are spending their time in torment, or anguish of soul, because of their transgressions. . . . “This suffering will be a means of cleansing, or purifying, and through it the wicked shall be brought to a condition whereby they may, through the redemption of Jesus Christ, obtain immortality. Their spirits and bodies shall be again united, and they shall dwell in the telestial kingdom. But this resurrection will not come until the end of the world.” (Smith, Doctrines of Salvation, 2:298.)]

101 And these are the rest of the dead; and they live not again until the thousand years are ended, neither again, until the end of the earth.

102 And another trump shall sound, which is the fourth trump, saying: There are found among those who are to remain until that great and last day, even the end, who shall remain filthy still. [ The son's of perdition - though they will be resurrected (see Alma 11:41; 2 Nephi 9:22; 1 Corinthians 15:22), will be the last to be brought forth. Like those who are telestial, they will suffer in hell before their resurrection. Unlike telestial individuals, they will be cast back into hell after their resurrection (see D&C 76:31–39, 43–49).]

103 And another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting gospel—flying through the midst of heaven, unto all nations, kindreds, tongues, and people; [ From before the Creation of the earth, Satan has made war with God and His children. Satan has sought to overthrow and destroy the plan of God in an effort to usurp God’s kingdom and glory (see Isaiah 14:12–13; D&C 29:36; 76:28–29; Moses 4:1–4). He will not succeed. All of God’s children, including those who choose to follow Satan, will eventually confess the supremacy of God and submit to Him. The kingdom of Satan will fall, and the kingdom of God and Christ will triumph. ]

104 And this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth—for every ear shall hear it, and every knee shall bow, and every tongue shall confess, while they hear the sound of the trump, saying: Fear God, and give glory to him who sitteth upon the throne, forever and ever; for the hour of his judgment is come. [ In other words everyone who is left on the earth will accept the Savior see also 4 Ne. 1:1-3, D&C 84:96-98]

105 And again, another angel shall sound his trump, which is the sixth angel, saying: She is fallen who made all nations drink of the wine of the wrath of her fornication; she is fallen, is fallen!

106 And again, another angel shall sound his trump, which is the seventh angel, saying: It is finished; it is finished! The Lamb of God hath overcome and trodden the wine-press alone, [ See 133:48 for additional commentary on the wine press; equated with the annihilation of Babylon, Babylon is overcome see also Rev. 14:8, Isa. 47 As comments from Isa. 63:3 ] even the wine-press of the fierceness of the wrath of Almighty God.

107 And then shall the angels be crowned with the glory of his might, and the saints shall be filled with his glory, and receive their inheritance and be made equal with him. [ What exactly is their inheritance? From verse 4 - it is that we we are equal - joint heirs with Christ. 1 Peter 1:1; 2 Peter 1:11; Alma 13:6; Eph 1:18; Heb 2:10; Jam 1:4; jer 31:33; John 16:23; Morm 7:7; Rev 3:21]

108 And then shall the first angel again sound his trump in the ears of all living, and reveal the secret acts of men, and the mighty works of God in the first thousand years. [ Since Satan is now bound; the Lord can reveal everything to his children. 2 Ne. 30:16-18. These verses teach that ultimately nothing can be hidden. God, who said, “all things are present with me, for I know them all” (Moses 1:6), has power to reveal all things. Those in any age of the world who have performed works of darkness, thinking their deeds could be covered, will have their hopes blasted. When the trumps of God are sounded, all things will be made known—even the thoughts and intents of our hearts. For some this will be dreadful. For others, who have labored and served in purity and have performed secretly acts of love, kindness, and sacrifice, this will be a time of great joy. All will know at that time that God is just. He and His servants will be vindicated, and all will acknowledge that the only desire of God and His people is for the welfare and happiness of all His children.]

109 And then shall the second angel sound his trump, and reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God in the second thousand years—

110 And so on, until the seventh angel shall sound his trump; and he shall stand forth upon the land and upon the sea, and swear in the name of him who sitteth upon the throne, that there shall be time no longer; and Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years. [ See D&C 43:31]

111 And then he [ Satan. There will be two battles both called the battles of Gog and Magog. One is a pre-millennial battle which contains the scriptures contain a great deal of information on. Then there is the post-millennial the scriptures that deal with this battle are found in Revelation 20:7-9 and Doctrine & Covenants 88 111-115. Thats a total of eight verses. So it becomes apparent that the Savior was not too interested at this point to give us much information on the post-millennial battle. Maybe because it is such a ways off and that instruction will come ata time that we need it. However; the pre-millennial battle should concern us. ] shall be loosed for a little season, [ Satan gets his final chance at the children of God. Can you image that battle when Satan comes to the realization that it is the end for him, that after this short season he will have no more influence or power over God's children... Elder Orson Pratt said that “there will be a great division of the people” at the end of the Millennium, when the battle against Gog and Magog commences. “The Saints then, will have become very numerous, probably more numerous than ever before; and they will be obliged to gather together in one place, as we now do from the four quarters of the earth. . . . Satan will gather his army. . . . He with his army will come against the Saints, and the beloved city, and encompass them round about. His army will be so great that it will be able to come upon the Saints on all sides: he is to encompass their camp. Because of the favorable position he is to hold, in that great last battle, and because of the vast number of his army, he doubtless believes that he will get the mastery and subdue the earth and possess it. I do not think he fully understands all about the designs of God.” (In Journal of Discourses, 18:346.)
Those who join Satan and his host will “not rebel in ignorance or dwindle in unbelief, as the Lamanites did; but they will sin willfully against the law of heaven, and so great will the power of Satan be over them, that he will gather them together against the Saints and against the beloved city, and fire will come down out of heaven and consume them.” (Orson Pratt, in Journal of Discourses, 16:322.)] that he may gather together his armies.

112 And Michael, the seventh angel, even the archangel,(Arch means chief) shall gather together his armies, even the hosts of heaven.

113 And the devil shall gather together his armies; even the hosts of hell, and shall come up to battle against Michael and his armies.

114 And then cometh the battle of the great God; and the devil and his armies shall be cast away into their own place, [ This is the exact phrase used for Judas Acts 1:25, We also read in Jacob 5:77 that the bad branches in the allegory were burned because they would not do or become as the Lord had commanded them. Jacob followed up with commentary in Jacob 6:3. And finally we are taught in D&C 88:32-33 that those who are sent to their own place are really the son's of Perdition. ] that they shall not have power over the saints any more at all.

115 For Michael shall fight their battles, and shall overcome him who seeketh the throne of him who sitteth upon the throne, even the Lamb.

116 This is the glory of God, and the sanctified; and they shall not any more see death. [ The earth will have concluded its mission. There will be nothing left for man to be tried with - as is done and hence it will return from when it came. Sanctified and proven, and all of those who are living the celestial law will be no longer subject to spiritual or physical death. ]

117 Therefore, verily I say unto you, my friends, call your solemn assembly, as I have commanded you. [ Picking up from verse 86; v117-126 This block of text reiterates a lot of the admonitions from v. 62-86, which is predictable given the considerable overlap between the two missions. Verse 118 reiterates v. 77-79, v. 121 reiterates v. 69. ]

118 And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.

119 Organize yourselves; [ The School of the Prophets founded by the Lord (see D&C 86:127) was organized in February 1833. The Prophet and the Apostles and other elders were to “teach one another words of wisdom . . . out of the best books . . . by study and also by faith” (v. 118). Those who attended “had many manifestations of the presence of the Spirit of the Lord,” including speaking in foreign tongues (Smith and Sjodahl, Commentary, p. 567). President Brigham Young said that “the members of that school were but few at first, and the Prophet commenced to teach them in doctrine to prepare them to go out into the world to preach the gospel unto all people, and gather the select from the four quarters of the Earth, as the prophets anciently have spoken. While this instruction prepared the Elders to administer in word and doctrine, it did not supply the teachings necessary to govern their private, or temporal, lives; it did not say whether they should be merchants, farmers, mechanics, or money-changers. The Prophet began to instruct them how to live, that they might be better prepared to perform the great work they were called to accomplish.” (In Smith and Sjodahl, Commentary, p. 567.) A “school in Zion” was organized in Independence, Missouri, in August 1833 with Parley P. Pratt as its instructor (see Notes and Commentary on D&C 97:3–5), and Brigham Young patterned a school of elders after these early schools when the Church moved to Utah. In the later verses of Doctrine and Covenants 88, wrote Smith and Sjodahl, “rules are given for the conduct of the School of the Prophets. This school was to be established for the benefit of all who were called to the ministry of the Church (v. 127). Note the order and etiquette to be observed in everything pertaining to the school. It was to be a house of God and to be respected as such.” (Commentary, p. 567.) Though the rules of order and conduct in these verses were given specifically for the School of the Prophets, many have universal application. ] prepare every needful thing; and establish a house,[ Life. ], even a house [ Life. ] of prayer, a house [ Life. ] of fasting, a house [ Life. ] of faith, a house [ Life. ] of learning, a house [ Life. ] of glory, a house [ Life. ] of order, a house [ Life. ] of God; [ At this specific time it was referencing the school of the prophets; However it certainly has reference to the temple which would come later. (D&C 109:8)]

120 That your incomings may be in the name of the Lord; that your outgoings may be in the name of the Lord; that all your salutations may be in the name of the Lord, [ Further referenced in vs 132-135 ] with uplifted hands unto the Most High.

121 Therefore, cease from all your light speeches, from all laughter, [ “Joyful laughter meets with divine approval, and when properly engaged in, it is wholesome and edifying. Incident to the normal experiences of mortality, there is ‘A time to weep, and a time to laugh.’ (Eccles. 3:4.) . . . “Our Lord’s ministers, however, are commanded: ‘Cast away your idle thoughts and your excess of laughter far from you.’ (D. & C. 88:69.) Their main concerns should be centered around ‘the solemnities of eternity’ (D. & C. 43:34), with laughter being reserved for occasional needed diversion. Laughter on the sabbath day is expressly curtailed (D. & C. 59:15), and while worshiping and studying in the school of the prophets, the elders were commanded to abstain ‘from all laughter’ (D. & C. 88:121.) This same abstinence should prevail in sacrament meetings and in all solemn assemblies.” (McConkie, Mormon Doctrine, p. 432.) Though laughter at the appropriate time is not sin, it must be governed. President Brigham Young said: “I like to be pleased myself; I like to be filled with joy, but if I cannot be filled with joy and gladness that is full of meat and marrow, or, in other words, full of meaning and sense, I would rather retain my gravity. “There is but one step between life and death, between faithfulness and apostasy, between the sublime and the ridiculous. . . . “Never give way to vain laughter.” (In Journal of Discourses, 9:290.) President Joseph F. Smith taught: “The Lord has called upon us to be a sober-minded people, not given to much laughter, frivolity and light-mindedness, but to consider thoughtfully and thoroughly the things of his kingdom that we may be prepared in all things to understand the glorious truths of the gospel, and be prepared for blessings to come. . . . “. . . I believe that it is necessary for the Saints to have amusement, but it must be of the proper kind. I do not believe the Lord intends and desires that we should pull a long face and look sanctimonious and hypocritical. I think he expects us to be happy and of a cheerful countenance, but he does not expect of us the indulgence in boisterous and unseemly conduct and the seeking after the vain and foolish things which amuse and entertain the world. He has commanded us to the contrary for our own good and eternal welfare.” (In Conference Report, Oct. 1916, p. 70.) The Prophet Joseph Smith said: “The things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search unto and contemplate the darkest abyss, and the broad expanse of eternity— thou must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men. “How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations—too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of his will, from before the foundation of the world!” (Teachings, p. 137.) The Prophet instructed the elders to “walk before the Lord in soberness and righteousness,” and “do away with light mindedness” (Teachings, p. 326). ] from all your lustful desires, from all your pride and light-mindedness, and from all your wicked doings.

122 Appoint among yourselves a teacher, [ expanded upon in verse 128-129 ] and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken that all may be edified of all, and that every man may have an equal privilege.

123 See that ye love one another; cease to be covetous; learn to impart one to another as the gospel requires.

124 Cease to be idle; [ D&C 42:42 - those who are idle should not eat the bread - the little red hen...] cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, [The old proverb “Early to bed, early to rise; makes a man healthy, wealthy, and wise” is made scripture.] that ye may not be weary; arise early, that your bodies and your minds may be invigorated.

125 And above all things, clothe yourselves with the bond of charity, [ True power from God is safeguarded by one attribute alone and that is charity. This is one of the foremost attribues of Heavenly Father and His son Jesus Christ. So when we talk about charity what God is saying is in order to wield my power I need to know that you have an eye single to the glory of God - the immortality and eternal life of man. ] as with a mantle, which is the bond of perfectness and peace.

126 Pray always, that ye may not faint, until I come. Behold, and lo, I will come quickly, and receive you unto myself. Amen.

127 And again, the order of the house prepared for the presidency of the school of the prophets, established for their instruction in all things that are expedient for them, even for all the officers of the church, or in other words, those who are called to the ministry in the church, beginning at the high priests, even down to the deacons—

128 And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place, in the house which shall be prepared for him.

129 Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words carefully and distinctly, not with loud speech.

130 And when he cometh into the house of God, for he should be first in the house—behold, this is beautiful, that he may be an example—

131 Let him offer himself in prayer upon his knees before God, in token or remembrance of the everlasting covenant. [ So not only is getting on our knees a symbol of humility and submission; (Luke 22:41, Isa. 45:23, D&C 76:110) but also a token (a sign) of the everlasting covenant - which is? 1 Ne 14:7 everlasting because it was brought by he who is everlasting, it is everlastingly the same, it is an eternal covenant it will last forever.]

132 And when any shall come in after him, let the teacher arise, and, with uplifted hands to heaven, yea, even directly, salute his brother or brethren with these words:

133 Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen.

134 And he that is found unworthy of this salutation [ in other words, anyone not fitting the description of the hypothetical character in v. 134 is not to be attending the school. ] shall not have place among you; for ye shall not suffer that mine house shall be polluted by him.

135 And he that cometh in and is faithful before me, and is a brother, or if they be brethren, they shall salute the president or teacher with uplifted hands to heaven, with this same prayer and covenant, or by saying Amen, in token of the same.

136 Behold, verily, I say unto you, this is an ensample unto you for a salutation to one another in the house of God, in the school of the prophets.

137 And ye are called to do this by prayer and thanksgiving, as the Spirit shall give utterance in all your doings in the house of the Lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification.

138 And ye shall not receive any among you into this school save he is clean from the blood of this generation;

139 And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.

140 And again, the ordinance of washing feet is to be administered by the president, or presiding elder of the church.

141 It is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of John’s testimony concerning me. Amen.

[ On 27 December 1832 a conference of ten high priests, including the Prophet, met in Kirtland to find out the Lord’s will concerning the building of Zion and the duty of the elders of the Church. Their questions seem to have stemmed from a great desire to know what the Church should do “in view of the critical times that had been predicted” (Smith and Sjodahl, Commentary, p. 540). The conference lasted two days, during which Joseph instructed the nine other brethren on how to receive the blessings of heaven and the mind of the Lord. That the Lord was pleased with their desires is evident from the introduction to the revelation (see D&C 88:2). In consequence His spirit was poured out upon them, and most of section 88 (vv. 1–126) was given in segments over the two days of the conference. The final part was received by Joseph Smith on 3 January 1833 and was then added to the first 126 verses for publication in the 1835 edition of the Doctrine and Covenants. (See “Kirtland Revelation Book,” Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, pp. 47–48.) In a letter written to William W. Phelps, the Prophet Joseph Smith called this revelation “the ‘Olive Leaf’ which we have plucked from the Tree of Paradise, the Lord’s message of peace to us” (History of the Church, 1:316). The name is appropriate, because the olive tree is a well-known symbol of peace, and the revelation contains numerous keys for achieving spiritual peace. Historical Material Pertaining to Doctrine & Covenants 88 Verses 1-126 were received December 27-28, and v. 127-141 were received January 3. Excerpt from Doctrine and Covenants Commentary This Revelation is known as The Olive Leaf. The Prophet Joseph, in a letter to Elder Wm. W. Phelps, dated Kirtland, January 14th, 1833, referred to it under that name. “I send you,” he wrote, “the ‘Olive Leaf’ which we have plucked from the tree of Paradise, the Lord’s message of peace to us.” At that time some of the Saints in Zion did not strictly obey the commandments of the Lord, and their feelings towards the Prophet Joseph were not those of perfect harmony. But the Prophet had only one desire, that the Saints in Zion and in Kirtland would merit the approbation of God. In this spirit he sent a copy of this Revelation to Elder Phelps, who was the editor of the Evening and Morning Star, and accompanied it by a letter in which the Saints were admonished to repent. He wrote: “For if Zion will not purify herself, so as to be approved in all things, in His sight, He will seek another people; for His work will go on until Israel is gathered, and they who will not hear His voice, must expect to feel His wrath.” A copy of the Revelation was sent to Zion, by the Prophet, as a message of peace, as “oil upon troubled waters”; hence, it was called the “Olive Leaf.” (Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, page 540) Excerpts from History of the Church Two days after the preceding prophecy, on the 27th of December, I received the following: [text of D&C 88 quoted] (Joseph Smith, History of the Church, volume 1, page 302) IMPORTANT CORRESPONDENCE WITH THE BRETHREN IN ZION KIRTLAND, January 14, 1833. I send you the “olive leaf” which we have plucked from the Tree of Paradise, the Lord’s message of peace to us; for though our brethren in Zion indulge in feelings towards us, which are not according to the requirements of the new covenant, yet, we have the satisfaction of knowing that the Lord approves of us, and has accepted us, and established His name in Kirtland for the salvation of the nations; for the Lord will have a place whence His word will go forth, in these last days, in purity; for if Zion will not purify herself, so as to be approved of in all things, in His sight, He will seek another people; for His work will go on until Israel is gathered, and they who will not hear His voice, must expect to feel His wrath. Let me say unto you, seek to purify yourselves, and also all the inhabitants of Zion, lest the Lord’s anger be kindled to fierceness. Repent, repent, is the voice of God to Zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you I say to all,) hear the warning voice of God, lest Zion fall, and the Lord sware in His wrath the inhabitants of Zion shall not enter into His rest. The brethren in Kirtland pray for you unceasingly, for, knowing the terrors of the Lord, they greatly fear for you. You will see that the Lord commanded us, in Kirtland, to build a house of God, and establish a school for the Prophets, this is the word of the Lord to us, and we must, yea, the Lord helping us, we will obey: as on conditions of our obedience He has promised us great things; yea, even a visit from the heavens to honor us with His own presence. We greatly fear before the Lord lest we should fail of this great honor, which our Master proposes to confer on us; we are seeking for humility and great faith lest we be ashamed in His presence. Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother Gilbert’s, the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. Remember God sees the secret springs of human action, and knows the hearts of all living. Brother, suffer us to speak plainly, for God has respect to the feelings of His Saints, and He will not suffer them to be tantalized with impunity. Tell Brother Gilbert that low insinuations God hates; but He rejoices in an honest heart, and knows better who is guilty than he does. We send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears be not dried up, we will still weep for Zion. This from your brother who trembles for Zion, and for the wrath of heaven, which awaits her if she repent not. [Signed] JOSEPH SMITH, JUN. P. S.-I am not in the habit of crying peace, when there is no peace; and, knowing the threatened judgments of God, I say, Wo unto them who are at ease in Zion; fearfulness will speedily lay hold of the hypocrite. I did not suspect you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did. It is in vain to try to hide a bad spirit from the eyes of them who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. It is also needless to make great pretensions when the heart is not right; the Lord will expose it to the view of His faithful Saints. We wish you to render the Star as interesting as possible, by setting forth the rise, progress, and faith of the Church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and the Church suffer a great loss thereby. [Signed] J.S. JUN. (Joseph Smith, History of the Church, volume 1, page 316-317) Excerpt from The Revelations of the Prophet Joseph Smith ...this revelation was received in the Prophet’s translating room in the Whitney Store. Present were Joseph Smith, Jr., Joseph Smith, Sr., Sidney Rigdon, Orson Hyde, Hyrum Smith, Samuel H. Smith, Newel K. Whitney, Frederick C. Williams, Ezra Thayer, and John Murdock. Frederick G. Williams, who took minutes on this occasion, recorded the following: Bro Joseph arose and said, to receive revelation and the blessing of heaven it was necessary to have our minds on god and exercise faith and become of one heart and of one mind. therefore he recommended all present to pray separately and vocally to the Lord for to reveal his will unto us concerning the upbuilding of Zion & for the benefit of the saints and for the duty and employment of the Elders. Accordingly we all bowed down before the Lord, after which each one arose and spoke in his turn his feelings, and determination to keep the commandments of God. And then proceeded to receive a revelation concerning the duty [of the Elders as] above stated. 9 o'clock P.M. the revelation not being finished the conference adjourned till tomorrow morning 9 o'clock A.M. [28th] met according to adjournment and commenced by Prayer thus proceded to receive the residue of the above revelation and it being finished and there being no further business before the conference closed the meeting by prayer in harmony with the brethren and gratitude to our heavenly Father for the great manifestation of his holy Spirit during the setting of the conference. In addition to the items of doctrine contained in this revelation, there are references to a number of topics which would have great significance to the church at Kirtland: a solemn assembly, the construction of a house of worship, and the organization of the School of the Prophets. (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith)]