I've been Released.

I've been released.  I have nothing prepared for Thursday, May 28, 2015.  Thank you.

Lessons 28-29: "The Vision"

Section 76 

 "Philo Dibble was an eyewitness to the reception of this revelation. He wrote that “the vision which is recorded in the Book of Doctrine and Covenants was given at the house of ‘Father Johnson,’ in Hiram, Ohio, and during the time that Joseph and Sidney were in the spirit and saw the heavens open, there were other men in the room, perhaps twelve, among whom I was one during a part of the time—probably two-thirds of the time,—I saw the glory and felt the power, but did not see the vision.
   “The events and conversation, while they were seeing what is written (and many things were seen and related that are not written,) I will relate as minutely as is necessary.
   “Joseph would, at intervals, say: ‘What do I see?’ as one might say while looking out the window and beholding what all in the room could not see. Then he would relate what he had seen or what he was looking at. Then Sidney replied, ‘I see the same.’ Presently Sidney would say ‘what do I see?’ and would repeat what he had seen or was seeing, and Joseph would reply, ‘I see the same.’
   “This manner of conversation was reported at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision.
   “Joseph sat firmly and calmly all the time in the midst of a magnificent glory, but Sidney sat limp and pale, apparently as limber as a rag, observing which, Joseph remarked, smilingly, ‘Sidney is not used to it as I am.’” (Juvenile Instructor, May 1892, pp. 303–4.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

While it is often called “the vision,” Doctrine and Covenants 76 is a series of visions combined into one grand revelation: a vision of the glory of the Son (vv. 20–24); a vision of the fall of Satan and the sufferings of those who follow him, who are sons of perdition (vv. 25–49); a vision of those who inherit the celestial glory and come forth in the resurrection of the just (vv. 50–70); a vision of those who inherit the terrestrial glory (vv. 71–80); and a vision of those who inherit the telestial glory (vv. 81–89). A comparison of the three degrees of glory is also given. (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

   "The Prophet Joseph Smith wrote: “Nothing could be more pleasing to the Saints upon the order of the kingdom of the Lord, than the light which burst upon the world through the foregoing vision.

Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world. The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that every honest man is constrained to exclaim: ‘It came from God.’” (History of the Church, 1:252–53.)

   "President Wilford Woodruff said of the vision that it “gives more light, more truth, and more principle than any revelation contained in any other book we ever read. It makes plain to our understanding our present condition, where we came from, why we are here, and where we are going to. Any man may know through that revelation what his part and condition will be. For all men know what laws they keep, and the laws which men keep here will determine their position hereafter; they will be preserved by those laws and receive the blessings which belong to them.” (In Journal of Discourses, 22:146–47.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

Vv 1-5: Titles

Vv. 1-5 identify the speaker by various titles.  Which title stands out to you?  Why?

From the Student Manual:

D&C 76:5–10. “I … Delight to Honor Those Who Serve Me in Righteousness”
   "In these verses the Lord indicates that if a person fears Him (that is, respects, reverences, and obeys Him) and serves Him to the end, He will be delighted to honor that person. The honors include:

1. A great reward (see D&C 76:6).
2. Eternal glory (see v. 6).
3. Revelation of all mysteries of God’s kingdom, both past and present (see v. 7; see also Notes and Commentary on D&C 6:7, 11 for the definition ofmystery).
4. Knowledge of His will concerning all things in the kingdom (see v. 7).
5. Knowledge of the wonders of eternity (see v. 8).
6. Knowledge of many generations (see v. 8).
7. Great wisdom (see v. 9).
8. Understanding that reaches to heaven and which the world cannot equal (see v. 9).
9. Enlightenment by the Spirit and power of God (see v. 10).

   "The mention of these promises at the beginning of this revelation is significant, for Joseph Smith and Sidney Rigdon indicated that they were not allowed to write all that they were shown (see vv. 113–15). Not only is it unlawful for man to reveal these things, but it is impossible for him to do so because they are so glorious that man is incapable of making them known (see vv. 115–16). The Savior states, however, that those who will “purify themselves before him” through the power of the Holy Spirit shall have the “privilege of seeing and knowing [these things] for themselves” (vv. 116–17)."  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

Vv 20-24: The Vision of the Son

In the testimony Joseph and Sidney bore of this vision, they used an exclamation mark (see v.22).  Why do you suppose they chose to punctuate their testimony in this way?

Vv 25-49: The Vision of the Fall of Satan and the fate of those who follow him

Gustav Dore: Satan Being Cast from Heaven

Why was Satan cast out?  (V.28)

What does Satan do? (V.29)

What is the fate of his followers? (V.38)

Vv. 39-43 break into the catalog of woes for Satan and his followers with a brief testimony of the power of Christ's atonement in bringing to pass the Salvation of all who choose Him.  What contrast do these verses offer to the verses that surround it?

Vv. 44-48 give us the narrowest glimpse of what it might be to experience outer darkness, but most of the details are withheld.  (See v.48)  This is in sharp contrast to the details outlined for the degrees of glory that will follow.    

"Elder Spencer W. Kimball wrote: “The sin against the Holy Ghost requires such knowledge that it is manifestly impossible for the rank and file to commit such a sin” (Miracle of Forgiveness, p. 123).

   "...Such people have placed themselves outside the redemptive powers of Christ (see Hebrews 6:4–9;10:26–29; Matthew 12:31–32). They cannot partake of His mercy because they cannot incline themselves to repent, having totally lost the Spirit of God. Their sin “is an offense so heinous that the sinner is unable to repent; and this is what makes his case hopeless. If he could repent, he could be forgiven; but being incapable of repentance, he cannot be reached by the pardoning power.” (Orson F. Whitney, Improvement Era, Mar. 1920, p. 413.)" (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng) 

Vv 50-70: The Vision of the Celestial Glory

Sun Stone from the Nauvoo Temple

   "President Joseph Fielding Smith wrote about the resurrection of the just:
   “In modern revelation given to the Church, the Lord has made known more in relation to this glorious event. There shall be at least two classes which shall have the privilege of the resurrection at this time: ‘First, those who shall dwell in the presence of God and his Christ forever and ever’; and second, honorable men, those who belong to the terrestrial kingdom as well as those of the celestial kingdom.
   “At the time of the coming of Christ, ‘They who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven. They are Christ’s, the first fruits, they who shall descend with him first, and they who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God.’ These are the just, ‘whose names are written in heaven, where God and Christ are the judge of all. These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.’
   “Following this great event, and after the Lord and the righteous who are caught up to meet him have descended upon the earth, there will come to pass another resurrection. This may be considered as a part of the first, although it comes later. In this resurrection will come forth those of terrestrial order, who were not worthy to be caught up to meet him, but who are worthy to come forth to enjoy the millennial reign.” (Doctrines of Salvation, 2:296.)
   "This first resurrection will extend into the Millennium and include all those worthy of the celestial kingdom who live and die during the thousand years."  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

What are the characteristics of the inhabitants of the Celestial Kingdom that stand out most to you?

Vv 71-80: The Vision of the Terrestrial Glory

Much less is recorded of the conditions one must meet to enter the Terrestrial Kingdom.  Whereas the Celestial Kingdom's description spans 20 verses, the Terrestrial is summed in half that.  Why do you feel the Lord gave such explicit descriptions of the highest degree of glory but did not give equal time to the lower degrees?

V.79 indicates that those who inherit Terrestrial Glory are those who "are not valiant in the testimony of Jesus."  *Note that it says "are not," not "were not."  Do you find this wording significant?

From the Student Manual:

"D&C 76:79. What Does It Mean to Be Valiant in the Testimony of the Savior?
   "Elder Bruce R. McConkie asked:
   “What does it mean to be valiant in the testimony of Jesus?
   “It is to be courageous and bold; to use all our strength, energy, and ability in the warfare with the world; to fight the good fight of faith. … The great cornerstone of valiance in the cause of righteousness is obedience to the whole law of the whole gospel.
   “To be valiant in the testimony of Jesus is to ‘come unto Christ, and be perfected in him’; it is to deny ourselves ‘of all ungodliness,’ and ‘love God’ with all our ‘might, mind and strength.’ (Moro. 10:32.)
   “To be valiant in the testimony of Jesus is to believe in Christ and his gospel with unshakable conviction. It is to know of the verity and divinity of the Lord’s work on earth.
   “But this is not all. It is more than believing and knowing. We must be doers of the word and not hearers only. It is more than lip service; it is not simply confessing with the mouth the divine Sonship of the Savior. It is obedience and conformity and personal righteousness. ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.’ (Matt. 7:21.)
   “To be valiant in the testimony of Jesus is to ‘press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men.’ It is to ‘endure to the end.’ (2 Ne. 31:20.) It is to live our religion, to practice what we preach, to keep the commandments. It is the manifestation of ‘pure religion’ in the lives of men; it is visiting ‘the fatherless and widows in their affliction’ and keeping ourselves ‘unspotted from the world.’ (James 1:27.)
   “To be valiant in the testimony of Jesus is to bridle our passions, control our appetites, and rise above carnal and evil things. It is to overcome the world as did he who is our prototype and who himself was the most valiant of all our Father’s children. It is to be morally clean, to pay our tithes and offerings, to honor the Sabbath day, to pray with full purpose of heart, to lay our all upon the altar if called upon to do so.
   “To be valiant in the testimony of Jesus is to take the Lord’s side on every issue. It is to vote as he would vote. It is to think what he thinks, to believe what he believes, to say what he would say and do what he would do in the same situation. It is to have the mind of Christ and be one with him as he is one with his Father.” (In Conference Report, Oct. 1974, pp. 45–46; or Ensign, Nov. 1974, pp. 33–35.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

Vv 81-89: The Vision of the Telestial Glory

Star Stone, Salt Lake City Temple

From the Student Manual:

   "D&C 76:81–85. Those Who Inherit the Telestial Glory Will Pass through Hell
   "Elder Bruce R. McConkie explained:
   “That part of the spirit world inhabited by wicked spirits who are awaiting the eventual day of their resurrection is called hell. Between their death and resurrection, these souls of the wicked are cast out into outer darkness, into the gloomy depression of sheol, into the hades of waiting wicked spirits, into hell. There they suffer the torments of the damned; there they welter in the vengeance of eternal fire; there is found weeping and wailing and gnashing of teeth; there the fiery indignation of the wrath of God is poured out upon the wicked. (Alma 40:11–14; D. & C. 76:103–106.)
   “Hell will have an end. Viewing future events, John saw that ‘death and hell delivered up the dead which were in them: and they were judged every man according to their works.’ (Rev. 20:13.) Jacob taught that this escape from death and hell meant the bringing of the body out of the grave and the spirit out of hell. ‘And this death of which I have spoken, which is the spiritual death,’ he said, ‘shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other.’ (2 Ne. 9:10–12.) It was in keeping with this principle for David to receive the promise: ‘Thou wilt not leave my soul in hell.’ (Psalms 16:10; Acts 2:27.)
   “After their resurrection, the great majority of those who have suffered in hell will pass into the telestial kingdom; the balance, cursed as sons of perdition, will be consigned to partake of endless wo with the devil and his angels. …
   “Who will go to hell? This query is abundantly answered in the scriptures. Since those going to a telestial kingdom travel to their destination through the depths of hell and as a result of obedience to telestial law, it follows that all those who live a telestial law will go to hell.” (Mormon Doctrine, pp. 349–50.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

The statement "Hell will have an end" is vindicated by the fact that those who inherit the glory of the Telestial Kingdom are still inheriting a kingdom of glory.  At just nine verses, the description of the glory of the Telestial is brief, but it is still the gift of a loving Father in Heaven who wishes to bless us in any way possible.

   "Elder John A. Widtsoe wrote:
   “The [Doctrine and Covenants] explains clearly that the lowest glory to which man is assigned is so glorious as to be beyond the understanding of man. It is a doctrine fundamental in Mormonism that the meanest sinner, in the final judgment, will receive a glory which is beyond human understanding, which is so great that we are unable to describe it adequately. Those who do well will receive an even more glorious place. Those who dwell in the lower may look wistfully to the higher as we do here. The hell on the other side will be felt in some such way.
   “The Gospel is a gospel of tremendous love. Love is at the bottom of it. The meanest child is loved so dearly that his reward will be beyond the understanding of mortal man.” (Message of the Doctrine and Covenants,p. 167.)"
 (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)


"D&C 76:111. “Every Man Shall Receive According to His Own Works”

“We are not preaching the gospel with the idea of trying to save people in the terrestrial world. Ours is the salvation of exaltation. What we are trying to do with the gospel of Jesus Christ is to bring people back again, through the power of the priesthood and the ordinances of the Church, as sons and daughters of God, receiving a fulness of the Father’s kingdom. That is our endeavor.” (Smith, Doctrines of Salvation, 2:190–91.)   (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-76-the-vision-of-the-degrees-of-glory?lang=eng)

Lesson 27: "Plain and Precious Truths Restored"

Lesson 27: "Plain and Precious Truths Restored"

Sections 74, 77, 86, 91, and 113

Section 74

From the Student Manual:

"Historical Background

"This revelation was given as a result of Joseph Smith’s revisions in the Bible. As early as 7 March 1831 the Prophet was told to begin translating the New Testament (see D&C 45:60–61). He wrote of this period: “I recommenced the translation of the Scriptures, and labored diligently until just before the conference, which was to convene on the 25th of January. During this period, I also received the following [D&C 74], as an explanation of the First Epistle to the Corinthians, 7th chapter, 14th verse.” (History of the Church, 1:242.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-74-little-children-are-holy?lang=eng)

1 Cor 7:14                                            D&C 74:1
For the unbelieving husband is            For the unbelieving husband is
sanctified by the wife, and the             sanctified by the wife, and the
unbelieving wife is sanctified              unbelieving wife is sanctified
by the husband: else were your           by the husband: else were your
children unclean; but now are             children unclean; but now are
they holy.                                             they holy.                                  

Joseph Smith came across 1 Cor 7:14 while working on his Translation of the Bible.  Whereas often his questions were able to be answered by the revelation of how the text was originally recorded, in this instance it wasn't: an explanation was in order, which the Lord provided to him.  Vv 4-6 explain what this verse means.

From the Student Manual:
"“When the unbelieving husband had his way, which in that day would be usual, it would too often have the effect of causing the children to give heed to the Jewish tradition which their father followed (vs. 4), the result being that they, too, would not believe the Gospel of Christ. Hence the children became ‘unholy’—that is to say, they became unholy according to the false Jewish tradition which prevailed at the time, for the tradition of the Jews was that little children were unholy (vs. 6). It was for this cause, the Lord continues (vs. 5), that Paul wrote to the Corinthians giving them his own opinion, not the Lord’s, that a member of the Church (‘believer’) should not be united in marriage to an unbeliever, unless the Law of Moses was renounced or done away by them. Then the children of a given couple would not have to be circumcised as the Law of Moses required, and the false tradition of the Jews that little children are unholy could be gradually eliminated.” (Sperry,Compendium, p. 328.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-74-little-children-are-holy?lang=eng)

Section 77

Section 77 is a Question-and-Answer session with the Lord.  The word "Apocalypse" (Greek: ἀποκάλυψις ) means "unveiling."    Several members of the Church had questions about the Book of Revelation (also known as the Apocalypse of John).  Joseph Smith took these questions to the Lord and received answers, as recorded.  

From the Student Manual:

   “The Book of Revelation is one of the grandest books in sacred literature, and the Lord clearly designs that the Saints should become familiar with it. Else, why this Revelation in the Doctrine and Covenants?
   “But [section 77] is not a complete interpretation of the book. It is a key. A key is a very small part of the house. It unlocks the door through which an entrance may be gained, but after the key has been turned, the searcher for treasure must find it for himself. …
   “The Lord has, in this Section, given His people a key to the book. … As Champollion, by the key furnished in the brief test on the Rosetta stone, was able to open the secrets of Egyptian hieroglyphics, so the Bible student should be able to read the Apocalypse with a better understanding of it, by the aid of this key.” (Smith and Sjodahl, Commentary, p. 478.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-77-questions-and-answers-on-the-book-of-revelation?lang=eng)

Section 86

Section 86 contains further clarification on the Parable of the Wheat and the Tares.

From the Student Manual:

"D&C 86:1–7. The Parable of the Wheat and the Tares

   "When Jesus first gave the parable of the wheat and the tares (see Matthew 13:24–30, 36–43), He interpreted most the details in the parable.

1. The man sowing seed is the Son of Man (Jesus).
2. The field is the world.
3. The good seed are the children of the kingdom (followers of Jesus).
4. The tares are children of the wicked one (those who follow the enticements of Satan).
5. The enemy is the devil.
6. The harvest is the end of the world.
7. The reapers are the angels sent to reap the field.
8. The tares bound and burned are the evil ones separated out and cast into fire (punishment) at the Judgment.
9. The wheat gathered into the barn represents the righteous who are separated out and made to “shine forth” in the kingdom of the Father.

The Lord did not interpret the following details inMatthew 13:

1. The wheat springing forth and starting to bear fruit.
2. The men sleeping.
3. The wheat and tares being allowed to grow together until the harvest.
4. The wheat being uprooted in an attempt to weed out the tares.

In Doctrine and Covenants 86, the Lord explains these additional details and gives more information on the first details:

1. The field is the world (see v. 2).
2. The Apostles are the sowers of the seed (see v. 2). President Joseph Fielding Smith explained: “In Matthew’s account the Lord declares that he is the sower of the good seed, and in the Doctrine and Covenants it is stated that the apostles were the sowers of the seed. There is no contradiction here. Christ is the author of our salvation and he it was who instructed the apostles, and under him they were sent to preach the Gospel unto all the world, or to sow the seed, and as the seed is his and it is sown under his command, he states but the fact in this revelation and also in the parable.” (Church History and Modern Revelation, 1:353.)
3. Falling asleep implies the death of the original Apostles (see D&C 86:3).
4. The enemy is Babylon (see v. 3), the great whore, which is elsewhere called the great and abominable church (see 1 Nephi 13:4–8). Babylon is a symbol of worldliness and evil, and therefore may be said to represent the devil’s power in this world. Those who remain in Babylon are those who follow the practices of the world and who do not accept the word of the Lord. Sometimes Satan’s persecution of the Church takes the form of aggressive persecution, such as killing the prophets or physically abusing the Saints. More often the persecution consists of social pressure against the humble followers of Christ. Those in the “great and spacious building” in Lehi’s dream mocked those who were pressing forward to partake of the fruit of the tree of life, and many became ashamed and fell away (see 1 Nephi 8:27–33).
5. The tares (see D&C 86:4) represent evil doctrines and those who spread them. “Traditionally,
   
   tares have been identified with the darnel weed, a species of bearded rye-grass which closely resembles wheat in the early growth period and which is found in modern Palestine. This weed has a bitter taste; if eaten in any appreciable amount, either separately or when mixed with bread, it causes dizziness and often acts as a violent emetic.” (McConkie, Doctrinal New Testament Commentary, 1:296.)  President Joseph Fielding Smith pointed out that “even in the Church the tares are to be found. It is the tares which are to be gathered up and burned from all over the world, but those in the Church will also be gathered out and find their place in the fire. [See D&C 112:23–26.] The Savior also bore witness of [this. When] speaking to the Nephites he said: ‘For it shall come to pass, saith the Father, that at that day whosoever will not repent and come unto my Beloved Son, them will I cut off from my people, O house of Israel.’ (3 Nephi 21:20.)” (Church History and Modern Revelation, 1:354.)  False doctrines or individuals who present themselves as faithful members of the Church but are in reality servants of Satan are a source of temptation to the faithful and tend to choke or corrupt the word of God, or the good seed that is sown.
6. The Church being driven into the wilderness (seeD&C 86:3) represents the time of the Apostasy. When the tares (the evil in the Church) grew to maturity, the result was apostasy. The wilderness represents the period of time when the Church and the priesthood were taken from the earth (see Revelation 12:12–17).
7. The tenderness of the wheat is explained in Doctrine and Covenants 86:6 as weakness, or
   
   newness, in the faith. When this revelation was given in December 1832, the Church was not yet three years old and was, therefore, still very “tender.” At that time many of the tares were not yet identifiable, and attempts to systematically root out those who would eventually prove themselves to be tares would have been very destructive.
8. As in Matthew, the reapers are identified as the angels of God (see D&C 86:5). But the Lord also indicates that at the time this revelation was given, the angels were anxiously awaiting permission to carry out their mission. (Notes and Commentary onD&C 86:5 discusses the time when that permission was given.)
9. The harvest and the burning of the tares (see v. 7) was explained by the Prophet Joseph Smith: “The harvest and the end of the world have an allusion directly to the human family in the last days. … As, therefore, the tares are gathered and burned in the fire, so shall it be in the end of the world; that is, as the servants of God go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of truth—these first being delivered over to the buffetings of Satan, and the law and the testimony being closed up, as it was in the case of the Jews—they are left in darkness, and delivered over unto the day of burning; thus, being bound up by their creeds, and their bands being made strong by their priests, [they] are prepared for the fulfillment of the saying of the Savior—‘The Son of Man shall send forth His angels, and gather out of His Kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.’ We understand that the work of gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, [in preparation] for the day of burning, that after the day of burnings, the righteous shall shine forth like the sun, in the Kingdom of their Father.” (Teachings, p. 101.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-81-89/section-86-the-parable-of-the-wheat-and-the-tares?lang=eng)

Section 91

Apocrypha, apocrypha, and deuterocanonical books exist in abundance.  (See http://www.sacred-texts.com/chr/apo/)  In Joseph Smith's time, there was (and there still is in our day) controversy over the inclusion of the Apocrypha in the Canon.  During his translation of the Bible, Joseph inquired of the Lord to find out whether or not the Apocrypha were to be included with his translation of the Bible.  The Lord responded by revealing Section 91.  Elder Bruce R. McConkie informed us, "Speaking of the Apocrypha the Lord says: ‘There are many things contained therein that are true, and it is mostly translated correctly; There are many things contained therein that are not true, which are interpolations by the hands of men. Verily, I say unto you, that it is not needful that the Apocrypha should be translated. Therefore, whoso readeth it, let him understand, for the Spirit manifesteth truth; And whoso is enlightened by the Spirit shall obtain benefit therefrom; And whoso receiveth not by the Spirit, cannot be benefited. Therefore it is not needful that it should be translated.’ (D. & C. 91.) …
   "Obviously, to gain any real value from a study of apocryphal writings, the student must first have an extended background of gospel knowledge, a comprehensive understanding of the standard works of the Church, plus the guidance of the Spirit.” (Mormon Doctrine,pp. 41–42.)" (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-90-100/section-91-the-apocrypha?lang=eng)

Section 113

Like Section 77 (and 86), Section 113 is a Question-and-Answer session with the Lord.  This time, it's parts of Isaiah's writings (Chapters 11 and 52) that are being clarified.  Undoubtedly Isaiah, like Revelation, is a difficult book to understand unless you have the Spirit of Prophecy (see 2 Nephi 25:4), but there is hope.  "The Prophet Joseph Smith said: “I make this broad declaration, that

whenever God gives a vision of an image, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don’t be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject.” (Teachings,p. 291.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-77-questions-and-answers-on-the-book-of-revelation?lang=eng)  Does Joseph Smith's statement release us from a responsibility to seek further understanding of difficult passages of scripture, or does it put more heavily the onus of asking for an explanatory revelation or interpretation?

Lesson 26: "Laborers in the Vineyard"

Laborers in the Vineyard

Sections 71, 73, and 75

Section 71

From the Student Manual:

Historical Background
   "At the date of this revelation, 1 December 1831, the Saints did not yet have means of publicly defending the Church when it was under attack from critics and apostates. Those who were willing to listen needed to hear viewpoints other than those of the unbelievers.
   "Ezra Booth, a former Methodist minister who joined the Church when he witnessed a healing, turned apostate and wrote nine letters against the Church. The letters, published in the Ohio Star at Ravenna, Ohio, were highly critical, and the Prophet Joseph Smith wrote that they, “by their coloring, falsity, and vain calculations to overthrow the work of the Lord, exposed [Booth’s] weakness, wickedness and folly, and left him a monument of his own shame, for the world to wonder at” (History of the Church, 1:217). Booth was not the first to apostatize, but he was the first Church member to write anti-Mormon literature and publish it.

http://chroniclingamerica.loc.gov/lccn/sn83035044/

   "A Church conference was held 1 November 1831, during which it was decided to print and publish revelations given through Joseph Smith to strengthen the Saints against the attacks of critics and apostates. Once the arrangements were made for publishing the revelations, Joseph Smith and Sidney Rigdon resumed work on the Joseph Smith Translation of the Bible. Meanwhile, the agitation caused by Ezra Booth had grown so serious that on the first day of December the Lord called Joseph and Sidney from their work of translation to proclaim the gospel to the world. They left in haste for Kirtland, Ohio. As Smith and Sjodahl observed, “Sometimes it is wise to ignore the attacks of the wicked; at other times it is necessary to meet them, fearlessly and with ability” (Commentary, p. 423; see also History of the Church, 1:238–39)."  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-71-if-any-man-lift-his-voice-against-you?lang=eng)

In V.1, Joseph Smith and Sidney Rigdon are told that "it is necessary and expedient" for them to put off the translation they had been working on and preach the gospel.  What does necessary mean?  What does expedient mean? 

In V.1, they are told that among the preaching activities they were to engage in, they needed to include "expounding the mysteries...out of the scriptures."  What is a mystery?  How can it be expounded?  (See v.1)

From the Student Manual:

“A mystery is a truth that cannot be known except through divine revelation—a sacred secret. … In our day such great truths as those pertaining to the restoration of the priesthood, the work for the dead, and the re-establishment of the Church are ‘mysteries,’ because they could not have been discovered except by revelation.” (Smith and Sjodahl, Commentary, p. 141.)  (https://www.lds.org/0manual/doctrine-and-covenants-student-manual/section-69-80/section-71-if-any-man-lift-his-voice-against-you?lang=eng)

V.2 seems to indicate that they are not only to preach among the non-members, but also to proclaim "in the church also."  Why do you feel that the Lord asked them to proclaim the gospel to persons who had already received it?

In v.7, Joseph and Sidney are promised that as long as they were faithful, the shame of their enemies would be made manifest when meeting to discuss the points of the restoration that had been attacked by the church's enemies.  Does that promise extend to us today?  How do we engage detractors to the church?

From the Student Manual:

"President Joseph Fielding Smith explained: “Quite generally the Lord counsels his servants not to engage in debates and arguments, but to preach in power the fundamental principles of the Gospel. This was a condition that required some action of this kind, and the Spirit of the Lord directed these brethren to go forth and confound their enemies which they proceeded immediately to do, as their enemies were unable to substantiate their falsehoods and were surprised by this sudden challenge so boldly given. Much of the prejudice was allayed and some friends made through this action.” (Church History and Modern Revelation, 1:269.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-71-if-any-man-lift-his-voice-against-you?lang=eng)

What do vv 8-11 promise will be the outcome of any attempt to prove the Lord's restoration wrong?

Section 73

After receiving Section 71, Joseph Smith, Jun. and Sidney Rigdon set out to labor as missionaries.

From the Student Manual:

" The Prophet Joseph Smith recorded: “From this time until the 8th or 10th of January, 1832, myself and Elder Rigdon continued to preach in Shalersville, Ravenna, and other places, setting forth the truth, vindicating the cause of our Redeemer; showing that the day of vengeance was coming upon this generation like a thief in the night; that prejudice, blindness and darkness filled the minds of many, and caused them to persecute the true Church, and reject the true light; by which means we did much towards allaying the excited feelings which were growing out of the scandalous letters then being published in the Ohio Star, at Ravenna, by the before-mentioned apostate, Ezra Booth. On the 10th of January, I received the following revelation [D&C 73] making known the will of the Lord concerning the Elders of the Church until the convening of the next conference.” (History of the Church, 1:241.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-73-revision-of-the-bible?lang=eng)

In V.3, we encounter the word "expedient" again.  What is the Lord telling them is expedient?  Does the Lord tell us things that are expedient?  If so, what are they?  How may we fulfill His commandments expeditiously?

Section 75

Vv 1-2 identify the several parties concerned with this address at this conference.  Who is speaking?  What are His titles?  (V1)  Whom is he addressing?  What have they done to qualify to be addressed?  (V2)

V.16 makes a 2-part promise to those who are faithful?  What is it?  Is being lifted up at the last day the same as overcoming all things?  Why or why not?

V.22 indicates that "heathens" (synonyms include "pagan," "idolater," "heretic," "unbeliever," etc.) will find the day of judgment more tolerable than some professed believers.  If God is just, how can heathens be given a pass?

"Elder James E. Talmage noted that “man will be accounted blameless or guilty, according to his deeds as interpreted in the light of the law under which he is required to live. It is inconsistent with our conception of a just God, to believe Him capable of inflicting condemnation upon any one for noncompliance with a requirement of which the person had no knowledge. Nevertheless, the laws of the Church will not be suspended even in the case of those who have sinned in darkness and ignorance; but it is reasonable to believe that the plan of redemption will afford such benighted ones an opportunity of learning the laws of God; and surely, as fast as they so learn, will obedience be required on pain of the penalty.” (Articles of Faith,p. 519.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-75-neither-be-idle-but-labor-with-your-might?lang=eng)
V.29 warns that those who idle won't have place in the Church unless they repent.  How may we be more diligent and escape this fate?

From the Student Manual:

   "Elder Franklin D. Richards taught: “President McKay has said, ‘Let us realize that the privilege to work is a gift, that the power to work is a blessing, that love of work is success.’
   “How true this is! Yet today as in earlier times many misguided individuals embrace the philosophy of idleness, feeling that the world owes them a living. Many have a desire to destroy the establishment that has been built upon productive effort.
   “In this dispensation the Lord has many times confirmed the eternal principle of work. We have been told that there is no place in the Church for the idler ‘except he repent and mend his ways,’ and ‘he that is idle shall not eat the bread nor wear the garments of the laborer.’ (D&C 75:29; 42:42.)” (In Conference Report, Oct. 1969, p. 121.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-69-80/section-75-neither-be-idle-but-labor-with-your-might?lang=eng)

Lesson 25: "The Everlasting Covenant: The Fulness of the Gospel"

Lesson 25: "The Everlasting Covenant: The Fulness of the Gospel"

Sections 66, 67, and 68

Section 66

William Earl McLellin

In the September 2014 Ensign, there was an article on the stories behind some of the revelations included in the Doctrine and Covenants.  Written by a member of the Church History Department, it provides some interesting backstories.  One of the sections featured is 66. Link:  https://www.lds.org/ensign/2014/09/stories-behind-the-revelations?lang=eng

Verse 1 of Section 66 seems to indicate that salvation is conditional.  Under what conditions may we be saved?

We hear often of the (or a) "New and Everlasting Covenant."  In V.2, however, the Lord does not refer to the covenant as "new," merely as "everlasting."  Why do you think the Lord does not call it His "new and everlasting covenant" but rather designates it only as "everlasting?"  What is the everlasting covenant?  

Verse 9 counsels Brother McLellin (and us) to be patient in affliction.  How may we obey this counsel?

In V.10, Brother McLellin receives a commandment to "[s]eek not to be cumbered."  What cumbers us?  How can we seek to avoid the things that cumber us?  Is seeking not to be cumbered the same as seeking to avoid responsibility or performing work?  What is the difference?

In Verse 11, Brother McLellin is told that he will be instrumental in "pushing many people to Zion with songs of everlasting joy upon their heads."  How do we push people to Zion?  What does it mean to have a song of everlasting joy upon one's head?  

Section 67

From the Student Manual:

   “On the first day of the conference, November 1, 1831, the Lord approved the publication of the revelations by giving what is commonly referred to as the Lord’s own preface to the Book of Commandments. (D&C 1.) Its purpose was to serve as an introduction to the contents of the entire book. In this revelation the Lord proclaimed to the whole world his message of repentance and the fact that through his servant Joseph Smith, Jr., the gospel for the salvation of mankind was restored. ‘Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled.’ (D&C 1:11, 37.)
   “At the conference the elders decided that ten thousand copies of the sixty-five revelations should be printed under the title, ‘Book of Commandments.’ Oliver Cowdery read the Lord’s preface, and several brethren arose and bore witness to its truth and the truth of all the revelations received by the Prophet. The Prophet expressed his deep gratitude for the Lord’s commandments. He entertained no doubts concerning the divine inspiration of the revelation he received for the guidance of the Church. …
   “Not all those present at the conference fully approved the revelations. One at least, questioned the language of them: William E. McLellin. The challenge was answered in a revelation: [D&C 67:5–8].
   “McLellin, who, in the words of the Prophet, had ‘more learning than sense, endeavored to write a commandment like unto one of the least of the Lord’s.’ [History of the Church, 1:226.] McLellin had taught school rather successfully in five states of the Union and had acquired considerable learning. His attempt to write a revelation was a miserable failure. Joseph Smith said: ‘… It was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the Gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality. …’ [History of the Church, 1:226]
   “After the conference adjourned, Joseph arranged the revelations, and Oliver Cowdery and John Whitmer carried them to Independence for William W. Phelps to print.” (Barrett, Joseph Smith, pp. 200–202.)



An original copy of the Book of Commandments

https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-67-i-give-you-a-testimony-of-the-truth-of-these-commandments?lang=eng

In vv 6-9 of Section 67, the Lord challenges all comers to write a revelation.  Brother McLellin, a recent convert and well-educated man, took Him up on that and ended up being unsuccessful in his attempt.  Why do you feel he failed?

   "Elder Orson F. Whitney stated:
   “Well, one of them, who thought himself the wisest, and who possessed some learning, took up the challenge and actually attempted to frame a revelation; but it was a flat failure. He could utter, of course, certain words, and roll out a mass of rhetoric; but the divine spirit was lacking, and he had to acknowledge himself beaten.
   “It is not so easy to put the spirit of life into things. Man can make the body, but God alone can create the spirit.” (In Conference Report, Apr. 1917, p. 42.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-67-i-give-you-a-testimony-of-the-truth-of-these-commandments?lang=eng)

Verse 13 informs us that we "are not able to abide the presence of God now," but tells us how we may prepare to be able to abide His presence.  What must we do?

Section 68

According to verse 4, when does "scripture" occur?  What qualifies something as scripture?  How can you know if it really is scripture?

From the Student Manual:
D&C 68:3–5. What Is Scripture?
   Scripture is the mind and will of God revealed through His servants. Peter declared, “Prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). Such scripture has been written and preserved in the standard works as priceless gems of eternal truth. The standard works are not the only source of scripture, however. As President Joseph Fielding Smith taught: “When one of the brethren stands before a congregation of the people today, and the inspiration of the Lord is upon him, he speaks that which the Lord would have him speak. It is just as much scripture as anything you will find written in any of these records, and yet we call these the standard works of the Church. We depend, of course, upon the guidance of the brethren who are entitled to inspiration.

   “There is only one man in the Church at a time who has the right to give revelation for the Church, and that is the President of the Church. But that does not bar any other member in this Church from speaking the word of the Lord, as indicated here in this revelation, section 68, but a revelation that is to be given as these revelations are given in this book, to the Church, will come through the presiding officer of the Church; yet, the word of the Lord, as spoken by other servants at the general conferences and stake conferences, or wherever they may be when they speak that which the Lord has put into their mouths, is just as much the word of the Lord as the writings and the words of other prophets in other dispensations.” (Doctrines of Salvation, 1:186.) 

Elder Harold B. Lee further defined scripture when he said: “It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they read and write. Now you keep that in mind. I don’t care what his position is, if he writes something or speaks something that goes beyond anything that you can find in the standard church works, unless that one be the prophet, seer, and revelator—please note that one exception—you may immediately say, ‘Well, that is his own idea.’ And if he says something that contradicts what is found in the standard church works (I think that is why we call them ‘standard’—it is the standard measure of all that men teach), you may know by that same token that it is false, regardless of the position of the man who says it.” (The Place of the Living Prophet, Seer, and Revelator [address delivered to seminary and institute of religion faculty, 8 July 1964], p. 14.)

   President J. Reuben Clark Jr. said:
  “How shall we know when the things they have spoken were said as they were ‘moved upon by the Holy Ghost?’
   “I have given some thought to this question, and the answer thereto so far as I can determine, is: We can tell when the speakers are ‘moved upon by the Holy Ghost’ only when we, ourselves, are ‘moved upon by the Holy Ghost.’
   “In a way, this completely shifts the responsibility from them to us to determine when they so speak.” (When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture? [address delivered to seminary and institute of religion personnel, 7 July 1954], p. 7.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-68-scripture-is-the-will-mind-word-voice-and-power-of-god-unto-salvation?lang=eng)

Verse 6 counsels us to "be of good cheer, and do not fear."  Is it possible to be cheerful and fearful at the same time?  

Verse 24 indicates that if a person repents, "he shall be forgiven."  Does this mean that he shall be forgiven of the Lord, or that we should forgive those who repent?  When is our forgiveness required?  How can we demonstrate that we are forgiving?  How does the Lord demonstrate that He is forgiving?

Vv 25-28 inform us of what the Lord feels are the responsibilities of parents.  What are they?

"President N. Eldon Tanner noted: “Children who are taught obedience, to honor and obey the law, to have faith in God and to keep his commandments, will, as they grow up, honor their parents and be a credit to them; and they will be able to meet and solve their problems, find greater success and joy in life, and contribute greatly to the solution of the problems now causing the world such great concern. It is up to the parents to see to it that their children are prepared through obedience to law for the positions of leadership they will occupy in the future, where their responsibility will be to bring peace and righteousness to the world.” (In Conference Report, Apr. 1970, p. 65.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-68-scripture-is-the-will-mind-word-voice-and-power-of-god-unto-salvation?lang=eng)

Is it guaranteed that children taught in this manner will not turn away?

   "Regarding rebellious children of righteous parents, President Spencer W. Kimball observe
   “I have sometimes seen children of good families rebel, resist, stray, sin, and even actually fight d:God. In this they bring sorrow to their parents, who have done their best to set in movement a current and to teach and live as examples. But I have repeatedly seen many of these same children, after years of wandering, mellow, realize what they have been missing, repent, and make great contribution to the spiritual life of their community. The reason I believe this can take place is that, despite all the adverse winds to which these people have been subjected, they have been influenced still more, and much more than they realized, by the current of life in the homes in which they were reared. When, in later years, they feel a longing to recreate in their own families the same atmosphere they enjoyed as children, they are likely to turn to the faith that gave meaning to their parents’ lives.
   “There is no guarantee, of course, that righteous parents will succeed always in holding their children, and certainly they may lose them if they do not do all in their power. The children have their free agency.

   “But if we as parents fail to influence our families and set them on the ‘strait and narrow way,’ then certainly the waves, the winds of temptation and evil will carry the posterity away from the path.
   “‘Train up a child in the way he should go; and when he is old, he will not depart from it.’ (Prov. 22:6.) What we do know is that righteous parents who strive to develop wholesome influences for their children will be held blameless at the last day, and that they will succeed in saving most of their children, if not all.” (In Conference Report, Oct. 1974, p. 160; or Ensign, Nov. 1974, pp. 111–12.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-68-scripture-is-the-will-mind-word-voice-and-power-of-god-unto-salvation?lang=eng)

Vv 29-30 enumerate the responsibilities of Zion's inhabitants.  What are these?  How do the Commandments help us to uphold these responsibilities?

The Lord ends this revelation in verse 35 by identifying Himself as Alpha and Omega.  What is the significance of this designation?

Lesson 24: "The Lord Requireth the Heart and a Willing Mind"

Lesson 24: "The Lord Requireth the Heart and a Willing Mind"

Doctrine & Covenants, Sections 63, 64, and 65

Section 63

'Joseph Smith’s history describes this revelation: “In these infant days of the Church, there was a great anxiety to obtain the word of the Lord upon every subject that in any way concerned our salvation; and as the land of Zion was now the most important temporal object in view, I enquired of the Lord for further information upon the gathering of the Saints, and the purchase of the land, and other matters.”'  (https://www.lds.org/scriptures/dc-testament/dc/63?lang=eng)

The Prophet Joseph Smith further stated, "“We know not what we shall be called to pass through before Zion is delivered and established; therefore, we have great need to live near to God, and always be in strict obedience to all His commandments, that we may have a conscience void of offense toward God and man” (Teachings, p. 32)." (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-63-for-this-is-a-day-of-warning-and-not-a-day-of-many-words?lang=eng)

Why, do you suppose, in response to Joseph's inquiry for information about Zion, did he receive instruction on the link between faith and signs?  (See vv 9-11)  What is the link between faith and signs?  Why does that order hold instead of the other way around?

What is the reward for enduring in faith?  (See v. 20)  What is faithful endurance?  How may we endure more faithfully?

In v.24 the Lord counsels against a hasty gathering which would lead to confusion which would bring pestilence.  What sort of pestilence might this be?

From the Student Manual:

"President Joseph Fielding Smith explained that land in Zion was to be purchased. “This fact was taught the early members. They were warned against creating antagonism among their neighbors, many of whom were extremely bitter towards the members of the Church. The Lord said the land could not be obtained by the shedding of blood. Those who had the privilege of assembling there should not go up to Zion in haste, but gradually. The reason for this advice is apparent, for haste would lead to confusion, unsatisfactory conditions and pestilence, and then, also, it creates consternation and fear in the hearts of their enemies and arouses greater opposition. Satan desired to destroy them and in his anger endeavored to stir them up to strife and contention as well as the older settlers in Missouri.” (Church History and Modern Revelation,1:232.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-63-for-this-is-a-day-of-warning-and-not-a-day-of-many-words?lang=eng)

What is the promise guaranteed to the faithful endurer in v.47?

William Barclay opined that "Endurance is not just the ability to bear a hard thing, but to turn it into glory."  How can faithful endurance assist in that transformation?  

In verse 54, we are informed that until the hour of the second coming, there will be "foolish virgins among the wise."  What does it mean to have foolish virgins among the wise?  What may we do to ensure we are counted among the wise rather than the foolish?

James E. Talmage

What advice for how we may recognize and should treat sacred things is given in v.64?

From the Student Manual:
D&C 63:61–64. “Let All Men Beware How They Take My Name in Their Lips”
   "To take the name of the Lord in vain is often thought of only as profanity. Elder James E. Talmage offered a broader definition:
   “1. We may take the name of God in vain by profane speech.
   “2. We take it in vain when we swear falsely, not being true to our oaths and promises.
   “3. We take it in vain in a blasphemous sense when we presume to speak in that name without authority.
   “4. And we take his name in vain whenever we wilfully do aught that is in defiance of his commandments, since we have taken his name upon ourselves.” (In Conference Report, Oct. 1931, pp. 53.) (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-63-for-this-is-a-day-of-warning-and-not-a-day-of-many-words?lang=eng)

Section 64

What correlation may be drawn between D&C 64:3 and Moses 1:39?

Verses 9-11 are included within the Scripture Mastery list for Seminary students.  Why do you feel it might be important for the Youth to know this particular section of scripture?  What stands out to you?

Elder Marion D. Hanks

From the Student Manual:

"Elder Marion D. Hanks spoke about the importance of forgiving others:
   “Someone has written: ‘… the withholding of love is the negation of the spirit of Christ, the proof that we never knew him, that for us he lived in vain. It means that he suggested nothing in all our thoughts, that we were not once near enough to him to be seized with the spell of his compassion for the world.’ …
   “What is our response when we are offended, misunderstood, unfairly or unkindly treated, or sinned against, made an offender for a word, falsely accused, passed over, hurt by those we love, our offerings rejected? Do we resent, become bitter, hold a grudge? Or do we resolve the problem if we can, forgive, and rid ourselves of the burden?
   “The nature of our response to such situations may well determine the nature and quality of our lives, here and eternally. …
   “But not only our eternal salvation depends upon our willingness and capacity to forgive wrongs committed against us. Our joy and satisfaction in this life, and our true freedom, depend upon our doing so. When Christ bade us turn the other cheek, walk the second mile, give our cloak to him who takes our coat, was it to be chiefly out of consideration for the bully, the brute, the thief? Or was it to relieve the one aggrieved of the destructive burden that resentment and anger lay upon us?
   “Paul wrote to the Romans that nothing ‘shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’ (Rom. 8:39.)
   “I am sure this is true. I bear testimony that this is true. But it is also true that we can separate ourselves from his spirit. …
   “In every case of sin this is true. Envy, arrogance, unrighteous dominion—these canker the soul of one who is guilty of them. It is true also if we fail to forgive. Even if it appears that another may be deserving of our resentment or hatred, none of us can afford to pay the price of resenting or hating, because of what it does to us. If we have felt the gnawing, mordant inroads of these emotions, we know the harm we suffer. …
   “It is reported that President Brigham Young once said that he who takes offense when no

Brigham Young

offense was intended is a fool, and he who takes offense when offense was intended is usually a fool. It was then explained that there are two courses of action to follow when one is bitten by a rattlesnake. One may, in anger, fear, or vengefulness, pursue the creature and kill it. Or he may make full haste to get the venom out of his system. If we pursue the latter course we will likely survive, but if we attempt to follow the former, we may not be around long enough to finish it.” (In Conference Report, Oct. 1973, pp. 15–16; Ensign, Jan. 1974, pp. 20–21.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-64-of-you-it-is-required-to-forgive-all-men?lang=eng)

D&C 64:23 used to be a Scripture Mastery Scripture as well.

From the Student Manual:

   “So near is the consummation that the intervening period is called ‘today’; and, in applying this time designation in the year 1831, the Lord said: [D&C 64:23–25].
   “… Only through watchfulness and prayer may the signs of the times be correctly interpreted and the imminence of the Lord’s appearing be apprehended. To the unwatchful and the wicked the event will be as sudden and unexpected as the coming of a thief in the night. But we are not left without definite information as to precedent signs.” (Talmage, Jesus the Christ,pp. 785–86.)  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-60-68/section-64-of-you-it-is-required-to-forgive-all-men?lang=eng)

Does faith require action?  (See v.25)

V.33 enjoins us to "be not weary in well-doing."  What may we do to do well without becoming weary?

V.34 lists the requirements to secure entry into Zion. What are these?  What do they mean?

What onus comes upon those who then dwell in/as Zion?  (See v.42)

Section 65

How did Joseph Smith designate this particular section?  (See section heading)  Why do you suppose he used that particular descriptor?

Vv 4-5 appear somewhat psalmic in their structure.  We get the word Psalm from the Greek ψαλμοί (psalmoi), meaning music or to sing.  In Hebrew, the Psalms are תהילים (Tehillim), meaning praises.  Do you know of any hymns that might relate to the content of Section 65?  What might those be?  How do they relate?  Are prayer and song linked?  If so, when and how?