Lesson 20: "To Every Man Is Given a Gift"

Lesson 20:

To Every Man Is Given a Gift

D&C Sections 46, 49, 50

Section 46

"On 8 March 1831 at Kirtland, Ohio, the Prophet received section 46, a revelation which would assist the Saints in dragging into daylight Satan’s plan by describing the true gifts of the Holy Spirit." (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-46-seek-ye-earnestly-the-best-gifts?lang=eng)

What is the role of the Holy Spirit?  (See John 14:26)

What are some of the Gifts of the Spirit?  (see Vv13-26)  Why are they given?  (See v.9)

Galatians 5: 22-23 lists the fruits of the Spirit.  (See also Ephesians 5:9).  How do fruits of the Spirit differ from gifts of the Spirit?  How do the fruits and the gifts complement each other?  Does developing one help us recognize the other?

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“John Whitmer records in his history that ‘in the beginning of the Church, while yet in her infancy, the disciples used to exclude unbelievers which caused some to marvel and converse of this matter because of the things written in the Book of Mormon. (3 Nephi 18:22–24.) Therefore, the Lord deigned to speak on this subject, that his people might come to an understanding, and he said that he had always given to his elders to conduct all meetings as they were led by the Spirit.’ After the Lord gave this revelation this practice of forbidding non-members to attend the sacrament services ceased.” (Smith, Church History and Modern Revelation, 1:199.)" (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-46-seek-ye-earnestly-the-best-gifts?lang=eng)

Why does the Lord speak to us in revelation?  (See D&C 46:1)

Verse 7 commands us to ask God in all things.  Why must we do that if there are other resources that may answer our questions?

Vv 2-6 discuss church meetings: who conducts them, how, and who may attend.  Why do you suppose the Lord feels it necessary to have our meetings run in a specific way?  Does the way our meetings run differ from how other denominations/congregations run their meetings?  What role do spiritual gifts play in how our meetings proceed?  What gifts of the Spirit do you feel most assist you to feel/recognize the fruits of the Spirit in Sacrament Meeting?  In Sunday School?  In Primary?  In Relief Society?  In Young Men's?  In Priesthood?  In Young Women's?  What can you do to improve your gift to contribute to cultivating an atmosphere where the fruits of the Spirit may be borne forth in our Sunday meetings?

Vv 11, 12, and 26 inform us that one person does not have all the gifts.  Why not?

V. 11 specifically says that "every man is given a gift by the Spirit of God."  Does this include persons are who are not members?  What about persons who are in/less-active?  Do we have an obligation to help them seek out, recognize, and develop their gifts even if it doesn't profit our Branch or Ward?

Vv 31-33 give us a commandment on how we are to treat our gifts.  How can practicing virtue and holiness help us to appreciate the gifts we share?  How can it help us develop them further?

The Student Manual has a discussion of the various gifts of the Spirit. (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-46-seek-ye-earnestly-the-best-gifts?lang=eng)

Section 49

Shaker Dance, Currier and Ives Engraving, 1830
https://history.lds.org/bc/content/images/revelations-in-context/780x390/3a15948u.jpg

"Not far from Kirtland, Ohio, the new headquarters of the Church, was a religious society known as the Shaking Quakers. Formerly members of the Society of Friends (Quakers), they were called Shaking Quakers or Shakers for two reasons: their dress and manners resembled in certain respects those of Quakers, and their manner of worship included shaking and physical contortions. The society seems to have had its beginning in England during the latter part of the 1700s. Ann Lee, founder of the Shakers, immigrated to America with her followers just before 1800. Settling in Ohio, they were in such close proximity to the Saints that it was only a matter of time until there was some intermingling between the two groups. One of the Shakers, Leman Copley, joined the Church but retained many of his former beliefs. Still, he wished to go and teach his former friends. Concerned, the Prophet inquired of the Lord and received the reply found in section 49." (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-49-preach-my-gospel-unto-the-shakers?lang=eng)

Leman Copley
https://history.lds.org/bc/content/images/revelations-in-context/Leman
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49:2 reads in part, "...they desire to know the truth in part, but not all..."  What does this mean?  Do we do this in our day?

Leman Copley was specifically suited to task of teaching the Shakers, but not because he was previously a member of that congregation.  Why, according to verse 4, was he chosen for this?  Who would be the ones to teach him? (See v 3)

"John Whitmer wrote that Sidney Rigdon, Parley P. Pratt, and Leman Copley “went and proclaimed [the Gospel] according to the revelation given them, but the Shakers hearkened not to their words and received not the Gospel at that time, for they are bound in tradition and priestcraft; and thus they are led away with foolish and vain imaginations” (in History of the Church, 1:169n).

"Sidney Rigdon had lived in close proximity to the Shakers at North Union for many years and had become well acquainted with their leaders and their doctrine. Parley P. Pratt had many relatives who were Shakers. He had also been one of the first missionaries to approach the group at North Union.

"The three missionaries arrived at North Union on a Saturday evening and were allowed to give to the group a long discussion of the gospel. They spent the night, and the next morning they spoke in the regular Sunday meeting. Sidney Rigdon read the revelation to them as a part of his comments, and it was instantly rejected by the leader of the group, Ashbel Kitchell. The rest of the group agreed with Kitchell, and the missionaries withdrew." (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-49-preach-my-gospel-unto-the-shakers?lang=eng)

Vv 12-14 give a pattern to us, commanding us to "believe (v12), "repent" (v13), and "be baptized," (v13).  What is the promised blessing in v14?  

What specific commandments does the Lord enumerate in verses 23 and 26?  Do you feel like any of these apply to you today?  How can you more fully heed this advice in your life this week?

Section 50

Verse 1 commands us to hearken, to give ear, and to attend to the voice of the living God.  Why should we do this?  (See v:1-4).  What is the blessing associated with this commandment to pay attention?  (See v.5)

Verse 10 begins a passage (vv 10-36 inclusive) of reasoning.  It could easily be classified as the elenctic method (or Socratic debate if you prefer).  Joseph Smith and his contemporaries would have been familiar with this type of reasoning in their post-Enlightenment culture.  Do you feel this demonstrates the Lord's desire to communicate with us in a manner we may understand, or do you feel it is coincidental?

Why is the Lord reasoning with us as one person reasons with another?  (See v.12)

Verse 22 informs us that "he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together."  How does this relate to giving a talk in Sacrament Meeting?  How does this relate to hearing a talk in Sacrament Meeting?  How can you make Sacrament talks an occasion for edification and rejoicing?

What does it mean to be purified?  (See v.29)  Does this differ from being perfected?  (See v.40)  If so, how?

Verse 36 is a beatitude format.  Does it fit with the stock beatitudes spoken by the Savior in the Sermon on the Mount, or is it substantially different?

Verse 37 commands that Joseph Wakefield and Parley P Pratt "go forth among the churches and strengthen them by the word of exhortation."  What is an example of a word of exhortation in our day?

Lesson 19: Looking Forth to the Great Day of the Lord

Lesson 19: Looking Forth to the Great Day of the Lord

D&C Sections 43 and 45

D&C 43

   "During the three months Joseph Smith was in Kirtland before the Saints from New York began to arrive, he faced many challenges arising from the rapid growth of the Church there. The first problem was the manifestation of “strange notions and false spirits” among the members of the branch.10Because they lacked the guidance of Church authorities in northern Ohio, some new members entertained “wild enthusiastic notions” about the effects of the Holy Spirit upon the converted. John Corrill, an early Ohio convert, was disturbed by the bizarre actions of some of the young people who claimed they saw visions: “They conducted themselves in a strange manner, sometimes imitating Indians in their maneuvers, sometimes running out into the fields, getting on stumps of trees and there preaching as though surrounded by a congregation,—all the while so completely absorbed in visions as to be apparently insensible to all that was passing around them.”11Satan’s inroads in the Church were due to the credulity and gullibility of these new Saints who brought some of their previous ways with them and were without priesthood direction for a few months.
   "Only a few members behaved in this manner, however. “The more substantial minded looked upon it with astonishment, and were suspicious that it was from an evil source.”12Distressed by what he saw, Joseph felt that these excesses were “calculated to bring disgrace upon the church of God; to cause the spirit of God to be withdrawn; and to uproot and destroy those glorious principles which had been developed for the salvation of the human family.”13“With a little caution and some wisdom” and the guidance of several revelations, he succeeded in overcoming these problems.14

   "Still, in late February 1831, some individuals continued to claim they had received revelations. This was not a new problem; Hiram Page had done the same thing in Fayette the previous fall (see D&C 28). One of these so-called “revelators” was a professed prophetess named Hubble, who claimed she should be allowed to become a teacher in the Church. According to John Whitmer, she “appeared to be very sanctimonious and deceived some who were not able to detect her in her hypocrisy.” Many saw through her false claims, however, and “her follies and abominations were made manifest.”15The Prophet inquired of the Lord about her stratagems. In a revelation directed to the elders of the Church, the Lord declared “that there is none other appointed unto you to receive commandments and revelations until [Joseph Smith] be taken, if he abide in me” (D&C 43:3). So-called revelations through others for the guidance of the Church were not of God (see D&C 43:4–6)." (https://www.lds.org/manual/church-history-in-the-fulness-of-times-student-manual/chapter-eight-gathering-to-ohio?lang=eng)
D&C 43 was received at Kirtland in February, 1831. The Church was approximately 10-11 months old at this time. The revelation was addressed to the Elders (see v.1). Why specifically to the Elders? What are the duties of an Elder? (See D&C 20:45, 60, 61, 63, 66.)

In the fifth Article of Faith, we avow that "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof."  (Granted, at the time that the 43rd section was received the Articles of Faith [as canonized today] had not yet been authored [they were published in 1842].)  How/does the fifth Article of Faith relate to 43:4?

In verse 7, the Lord reminds Joseph and the Elders that he has reviewed this information before (see Section 20).  Why, in a church as un-formulaic as this one, would the Lord insist on such a strictly formulaic approach?

From the Student Manual:

"D&C 43:9. How Does “Binding” Oneself by Covenants Help One Become Holy?

   "There is tremendous value in making commitments to one another and to the Lord. By entering into covenants or making commitments with others, we bind ourself by our own integrity to act in a certain way. This arrangement becomes a fortification against the powers of opposition. In other words, covenants bring a sense of responsibility, which in turn becomes a power of reinforcement for positive action and a deterrent to slothfulness. Covenant making can help us break away from routines or habits of the past as we clearly identify a course to pursue and then establish a means of accountability by making the commitment known to others. There are always positive consequences for keeping divine covenants and negative consequences for breaking them. When we make commitments based on a correct understanding of consequences, we then unify the forces within us and secure the blessings of heaven. The Lord, seeing our willingness to make commitments, gives us His Spirit, which strengthens us to do what we have committed to do."  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-43-the-lord-shall-utter-his-voice-out-of-heaven?lang=eng)

Is binding restrictive?  Consider the Student Manual's commentary on verse 31:

"D&C 43:31. How Will Satan Be Bound During the Millennium?
   "In speaking of the millennial era, Nephi said that “because of the righteousness of his [the Lord’s] people, Satan has no power; wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the people, for they dwell in righteousness, and the Holy One of Israel reigneth” (1 Nephi 22:26).
   "President Joseph Fielding Smith taught concerning the binding of Satan: “There are many among us who teach that the binding of Satan will be merely the binding which those dwelling on the earth will place upon him by their refusal to hear his enticings. This is not so. He will not have the privilege during that period of time to tempt any man. (D. & C. 101:28.)” (Church History and Modern Revelation, 1:192.)
   "These two statements at first may seem to be at variance, but in reality they are not. It is true that the result of the righteousness of the Saints is that Satan cannot exert power over them. The restrictions that will come upon Satan will be a result of two important actions by the Lord: (1) He will destroy telestial wickedness from the earth at His Second Coming; and (2) He will reward the righteous by pouring out His Spirit on them to such an extent that Satan’s power will be overwhelmed. Satan will not have the power to tempt or negatively influence the Lord’s people. Both the righteousness of the Saints and the operation of the Lord’s power are necessary to bind Satan: if the Saints do not give heed to God’s word, He will not give them His Spirit. And without the Spirit, they on their own cannot withstand the force of the adversary.

"   ""President George Q. Cannon explained:
   "“We talk about Satan being bound. Satan will be bound by the power of God; but he will be bound also by the determination of the people of God not to listen to him, not to be governed by him. The Lord will not bind him and take his power from the earth while there are men and women willing to be governed by him. That is contrary to the plan of salvation. To deprive men of their agency is contrary to the purposes of our God. …
   "“Satan only gains power over man through man’s exercise of his own agency; and when Satan shall be bound, as the Lord says he will be for a thousand years, one of the great powers that will help bring this to pass will be man’s agency. The Lord has never forced men against their will to obey Him. He never will do so. If Satan, therefore, has power with man, it is because man yields to his influence. …
   "“The time is not far distant when great judgments will be poured out upon the wicked inhabitants of the earth. Every Prophet who has looked forward to our day has seen and predicted that the wicked would be destroyed. Their destruction means the destruction of Satan’s power. The righteous will be left, and because of their righteousness the Lord will have mercy upon them; they, exercising their agency in the right direction, will bring down His blessings upon them to such an extent that Satan will be bound.” (Gospel Truth,1:86–87; see also 2 Nephi 30:18; Ether 8:26.)"  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-43-the-lord-shall-utter-his-voice-out-of-heaven?lang=eng)

Is being bound restrictive?  In what way?  If we bind ourselves to the Lord, how can we be free?

Verse 11 instructs us to purge iniquity from among us and to sanctify ourselves.  How can we purge iniquity in ourselves?  What does it mean to be sanctified?

Verses 12-13 instruct us on how we are to care for/sustain those whom the Lord calls.  Why are we to do this in this manner?  (See v.14)  If we sustain our Prophet and we sustain our Nursery worker in the same manner (they having been called of God in the same manner), how/does/should this inform our behavior to those who have less publicly visible callings than the Prophet and Apostles?

In verse 16, we are instructed to Sanctify ourselves again.  Why is sanctification so important to the application of the Atonement in our lives?

Verses 34 and 35 identify the Speaker.  The Savior of the world gives specific commandments to us in these verses.  What are we to do?  How may we do these things?

Section 45

Section 45 was received on March 7, 1831.  Persecution of Saints in the Kirtland area exploded as the membership of the Church increased through the arrival of Saints from Fayette and the conversion of local citizens.  "Civic leaders, ministers, newspaper editors, and parishioners joined together in an effort to stop the conversion of their neighbors to the new religion. The Prophet recorded, “Many false reports, lies, and foolish stories, were published in the newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith” (History of the Church, 1:158)." (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-45-looking-forth-for-the-great-day-of-the-lord?lang=eng)

Section 45 calls for our attention many times:

Hearken	Listen	Hear
Verse 1 (twice)
Verse 2
	Verse 3
Verse 6	Verse 6	Verse 6
Verse 11
Verse 15
		Verse 49
		Verse 63

What are the nuances between hearkening, listening, and hearing?  Why are we told to do all three (repeatedly)?

"D&C 45:3–5. What Is the Significance of the Title “Advocate”?
   "The imagery of a judicial system is often invoked when the Last Judgment is mentioned in scriptures. Man goes before the “judgment bar” (2 Nephi 33:15), there to be “arraigned” (Alma 11:44) and face God, “the Judge of all” (Hebrews 12:23). As part of that imagery, Jesus is called the Advocate (paraclaytos). In the King James Version of the New Testament, Jesus is called the “advocate” only once (1 John 2:1). The same word (paraclaytos) is used for the Holy Ghost, although it is translated “Comforter” (John 14:16). Thus, Jesus is one Paraclete, or Comforter, and the Holy Ghost is called “another Comforter” (John 14:16). The Greek word comes from para, to the side of, and kalayo, to summon. “Hence, originally, one who is called to another’s side to aid him, as an advocate in a court of justice” (Vincent, Word Studies, 1:486).
   "In the terminology of today’s legal system, an advocate is a lawyer who pleads another’s cause in a court of law, or in other words, an attorney for the defense. Usually, the attorney for the defense pleads the cause on the basis that the client is innocent; or if guilty, that extenuating circumstances should be considered and mercy extended. At the time of eternal judgment, we will stand before the bar of God accused of being imperfect and unworthy to enter God’s presence, “for all have sinned, and come short of the glory of God” (Romans 3:23). At that time we have an Advocate with the Father. He will stand beside us to plead our cause before the Great Judge; however, He does not plead our case by pointing to our lack of guilt; rather, it is His own sinlessness to which He calls God’s attention (see D&C 45:4). His perfection and His suffering pay the price to satisfy justice for those of His “brethren that believe on my name” (v. 5). Imagine the indescribable sorrow of standing before the judgment bar with no one to step forward, no one to speak for you. How tragic that some will not come to Him in true faith and repentance so that He can take their guilt upon Him and become their advocate with the Father."  (https://www.lds.org/manual/doctrine-and-covenants-student-manual/section-41-49/section-45-looking-forth-for-the-great-day-of-the-lord?lang=eng)

In Verse 11, the Lord asks to "let [Him] show unto [us] even [His] wisdom."  Why would He word it as a request if He is truly omnipotent?

What is the light referred to in v.28?  Why do you feel it is referred to as a light?

What is a disciple?  Where do disciples stand?  (See v.32)  What is the advantage of standing in such a place?

V.55 reminds us that Satan will be bound.  How is it that this binding is accomplished?  (See Student Manual quote above in Section 43 discussion.)

In vv 67-70, we are informed that everyone will be at war with a single exception.  Why/how can this exception exist when everyone is at war?  What role does/might discipleship play in one's battle position (or lack thereof)?