Scott Casey (2:20)

And there's almost too much to sum up succinctly, but maybe one way to frame this is to look at it in Context, we just covered section 87, which we called the Revelation. Revelation on war. That revelation, Section 87, which was received on Christmas Day 1832, must have been pretty disturbing for the saints in Kirtland. The prophecy on war, as it's widely become known, contained a bunch of predictions about wars, the world in turmoil, death and misery among the children of men. But only two days later, Joseph Smith receives this revelation, which he sends it in a letter to the church in Missouri. And he has an introduction where he describes it. These are his words as the olive leaf which we have plucked from the tree of paradise and the Lord's message of peace to us. So in contrast to the revelation on war, which is just eight verses long, we get Doctrine and Covenants 88, the message of peace, which is 141 verses long. I think if we go word wise, it's probably the longest revelation in the Doctrine and Covenants. Don't quote me on that. Only section 124 surpasses this in length when it comes to verses. So it's a huge cut contrast between kind of the scary things about living in the last days. That's section 87, and the blessings of living in the last days because of the things that will be opened up to us. Maybe let me add one more thing. A lot of times, you know, I work with other restoration movements like Community of Christ, and they will come back and say stuff like, hey, Joseph Smith really went off the rails at the end of his life because he's teaching things like the King Follett sermon. And when they've said that to me, I've had to say, you know, section 88 is in your Doctrine and Covenants. Have you read this? All the ideas that Joseph Smith is sharing at the end of his life from radical concepts like a plurality of God's heavenly mother becoming exalted and becoming like God, are found in these revelations that he's receiving really early on when the church is just in its infancy. So, I mean, you can't argue that Joseph Smith didn't stay true to what was revealed to him. It took time for him to explore it and understand what it all meant.

Unknown Speaker (4:37)

Yeah, the seeds are in these early revelations and then they kind of fully flower and germinate in Nauvoo. And he's articulating some really interesting syntheses of like section 76, 88, 93, when you get to Nauvoo. And yeah, I agree, the seeds of the King Falleth discourse are here. So as we read section 88 personally and if you are in a position to teach a class, like what I would. What I would invite everyone to look for as you read section 88 is look for these little messages of peace, little pockets of peace. Like, what in this revelation brings peace, brings light into your life. You know, if I was teaching teenagers, I've done this before with a class of teenagers. I'll be like, all right, here's these verses. Look at these verses. And I want you to take this little leaf. I've done this. I've cut out olive leaves like shapes. And like, all right, I want you to write a verse on this olive leaf and come stick it up on the board. And then I'm going to pluck these olive leaves off the board and I'm going to ask you who shared this? And then we have this great discussion about what messages of peace did you find in section 88. So whatever, whatever age group you could be teaching, like section 80 is just a gold mine. Or if you're just studying it personally, like, just look for what brings peace. With that as an introduction, let's dive in. Casey, to the first C. Here to the context of section 80. What was going on that brought this about?

Scott Casey (6:03)

We're at the end of 1832, which has already been a remarkable year for Joseph Smith. The vision is received, crucial revelations about priesthood. Section 84 have been received. And on the 27th of December, Joseph Smith convenes a conference of 10 high priests at Noel K. Whitney's store in one of the upstairs rooms that they call the translating room. Original building still there. You can go and sit down in this room and see how it would have played out. So according to Frederick G. Williams, who is acting as the clerk for this conference, this is the way he describes it. At the beginning of the meeting, in his words, brother Joseph arose and said, to receive revelation and the blessings of heaven, it was necessary to have our minds on God and to exercise faith and to 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 and for the benefit of the saints and for the duty and employment of the elders. So if you're taking that and breaking it down, you can see three issues on their minds which they're seeking the Lord's will for. One, they want to know about the upbuilding of Zion in Missouri, which at this time was worrisome for leaders in Kirtland because there were still some contention, some ill feelings, and some Hardness between the Missouri leaders and them. So you can see that in the letter Joseph Smith sends as well. Second, for the benefit of the saints, which sounds like a general plea for anything the Lord wanted to reveal to them to strengthen church members everywhere. And third, for additional direction regarding the duty and employment of the elders of the church. So Frederick continues, accordingly, we all bowed down before the Lord, and after which each one arose and spoke in his turn his feelings and determination to keep the commandments of God. And then Joseph proceeded to receive a revelation. And that's section 88. But due to its leng the revelation is so long, Joseph Smith was unable to finish receiving it that evening. So Frederick records the revelations not being finished. The conference adjourned till Tomorrow morning at 9am the next day, Frederick reported, On the 28th, we met and commenced by prayer, then proceeded on to receive the residue of the above revelation. Once finished, the conference closed the meeting by prayer in harmony with the brethren and in gratitude to our Heavenly Father for the great manifestation of his Holy Spirit during the setting of this conferen. So revelations received over those two days, that accounts for the first 126 verses. We're still not done yet, which is where most of the big, big stuff comes from. Then verses127,137 are received as a separate revelation. The next week, January 3, add clarifications regarding the establishment of a school that they are commanded to set up in the original portion of section 88. And finally, verses 138 to 141, also relating to the school were added as part of the 1835 printing of the Doctrine and Covenants. It's arguably four parts, but the majority comes during this two day conference. And again, we'll circle back to say the contrast Here is On December 25, the revelation on war is given. On December 27, section 88 is given. And it provides kind of a peaceful contrast to the sort of dire revelation about the Civil War and other wars that would precede the second coming. It was a message of peace. It's intended to heal the breach between Kirtland and Missouri and provide the members of the church with hope of better things and a knowledge of how God rules over the universe. So quite a thing. Several days to receive this revelation. You got to imagine what it would be like to just sit there and hear Joseph Smith dictate for hour after hour after hour following the procedures that other people have described.

Unknown Speaker (10:07)

Yeah, what a conference to be at to watch a revelation like this be received. Wow. So I think the way we're going to approach it, Casey, is we're going to do our first episode right now. We've gone through the context. Now we want to go through the whole revelation. And then at the end of that, we're going to. We're going to cut this episode, right? This is going to be a little over an hour. Then we're going to come back episode, you know, B for this week, and we're going to then go through the controversies and the consequences of this revelation. Does that sound good?

Scott Casey (10:39)

Yeah, sounds good.

Unknown Speaker (10:40)

Okay, so let's dive into what took a couple days for Joseph Smith to receive. Let's go to the words themselves of the Revelation. Maybe it would be helpful to do a quick flyby to kind of outline the various parts of the revelation to help us better navigate it. So we've got like a little intro in verses 1 through 5. Then verses 6 through 13 is this brief theological foray into the vastness of the light of Christ. Then verses 14 to 33 describe how the resurrected meek are going to inherit this sanctified earth. And then there's a little reprise of Section 76, revisiting of the three degrees of glory in a really cool way. And then verses 34 through 61 contain a really fascinating reflection on law and kingdoms with a really interesting parable that the Lord does not define, and he leaves it for us to kind of try to discover what it means. Fascinating. Then verse 62 to 86 includes some invitations, some promises, some assurances, and some commandments to the church elders to help them become sanctified so that they can better fulfill the mission that God has given them. Verses 87 through 116, then do a really cool kind of deep eschatological dive into the future. And it's all framed in this really interesting wrapping in the Book of Revelation in that kind of language and motif, as we'll see. And then verse 117 to 126 contain instructions about building a house to hold a solemn assembly and to house the school of the elders. 127 to 137, clarifying instructions, as you mentioned, about how to conduct the school of the prophets is how it's called then. And then at the very end, the last piece, 138 to 141 give instructions about the ordinance of the washing of feet to be administered in the school of the prophets. So we can see it kind of bouncing around from topic to topic, but that's a framing of this whole section. So let's dive in now to the richness of the details of section 88 itself.

Scott Casey (12:50)

Yeah. So verses one through five open with the Lord telling these ten high priests that are assembled. In fact the Lord says, who have assembled to receive his will, that this is pleasing unto your Lord, and the angels rejoice over you. Wherefore, he says, I now send upon you another comforter 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. Now, this is a reference to the gospel of John 14, 16, 17, where Jesus essentially does the same thing. I'm going to leave you, but I'm not going to leave you comfortless. I'm going to provide you another comforter, which is a reference to the Holy Ghost, where the Savior says that he may abide with you forever, even the Spirit of truth. Then in section 88, he goes on to explain, this comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom. This, by the way, is the first time that the phrase celestial kingdom appears in Scripture. I believe section 76 describes the glory of the celestial. But speaking of a celestial kingdom is new here. Now the idea here of the Holy Ghost being the promise of eternal life also harkens back to the Apostle Paul's teaching to the Ephesians when he wrote, after that ye believed in Christ, ye are sealed with that Holy Spirit of promise, which he explains is the earnest of our inheritance. That's Ephesians 1, 13, 14. In other words, the Holy Ghost is like God's earnest money down payment to assure us of our future inheritance of eternal life with him, which he describes as evil. Even the glory of the celestial kingdom, which glory he explains in verse 5, is that of the Church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son. And that phrase church of the firstborn is going to pop up in section 76. It pops up here and it's going to pop up again in section 93, these big grand revelations that kind of describe the nature of the universe itself. So that's just a little introduction promise made to the elders and just a.

Unknown Speaker (15:05)

Thought on those verses, like, wow, is he saying that if you have the Spirit of God with you, that's kind of his assurance that you're on the path to the celestial kingdom. Like, that's kind of the earnest down payment, like you've received promise in some way that as long as the Spirit of God is with you. You're on track for the celestial kingdom. Like, how comforting is that?

Scott Casey (15:25)

Yeah. And I mean, it's all over the scriptures and in our liturgy. Right. The sacrament prayer is that you'll always have his spirit to be with you. Which seems like a reassurance that, yeah, if you're taking the sacrament and your wor worthy to do so every Sunday, you're going to be okay. You don't have to worry a lot about eternal life. Because if you're worthy to take the sacrament and you take it every Sunday, you're going to make it. Don't make it more complicated than that.

Unknown Speaker (15:50)

What about all my weaknesses? What about all my shortcomings? What about all the ways that I stumble? What about all the ways that I fail? The Lord says, just come back to the sacrament table. As you receive the Spirit of God in your life, that means you're on track. Beautiful comfort. That's a message of peace, Casey. Right there, that's a message of peace. We're only five verses in, and I'm already feeling some. Some hope and some peace piece about this. Now, verses 6 through 13 transitions smoothly from this blessing to these 10 high priests to now speak more directly about Jesus Christ. And they say this, quote, he that ascendeth up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things the light of truth. Whoa. This seems to be saying that Jesus's condescension and incarnation and becoming like a human somehow enabled him to comprehend all things and to thereby tap directly into that which is in all and through all things, which he calls the light of truth. And then he says more about this very fascinating light of truth. He says, Verse 7, which truth shineth and is called the light of Christ. And then he says that through the medium of this light of Christ or light of truth, Jesus is now somehow. I don't fully understand this, Casey, but Jesus is now somehow. Quote. In the sun and the light of the sun and the power thereof by which it was made, as also in the moon and in the stars and the earth. He goes on to say, and all of this light which shineth which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings. And this light of truth, he summarizes beginning in verse 12, proceedeth forth from the presence of God to fill the immensity of space. And it is in all things it giveth light to all things. And it is the law by which all things are governed, even the power of God, who sitteth upon his throne in the midst of all things. Wow. The implications of these verses are staggering, and they deserve really careful pondering and analysis. And perhaps we'll swing back to a couple of these verses during our controversy section. We have some deep, deep theological questions to ask that these verses might help with. But for now, let's move on to verse 14.

Scott Casey (18:07)

So when we get to verse 14, the topic shifts and the Lord declares that through the redemption which is made for you by Christ is brought to pass the resurrection from the dead. He then uniquely defines the combination of the Spirit and the body together as the soul of man. And thus the resurrection from the dead unites both spirit and the body and is the redemption of the soul. And this redemption of the soul is through him that quickeneth all things. To quicken means to just revive or to make alive. You've heard the phrase, like the quick and the dead, quick means living. He goes on to say, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. In other words, the Lord has decreed that meek souls will inherit this earth in their redeemed resurrected state. Therefore, verse 18 continues, if this earth will be the future eternal home of resurrected beings, it meaning the earth must needs be sanctified from all unrighteousness that it may be prepared for the celestial glory. For after it, that is, the earth hath filled the measure of its creation, it shall be crowned with glory even with the presence of the Father. So this verse verifies with irrefutable certainty the teaching of John and the Book of Revelation that God the Father will come to dwell on this renewed earth at the end of time, which you can see in the 21st and 22nd chapter of Revelations. The Lord's clear here that one of the key purposes for this earth's creation is so that the bodies who are of the celestial kingdom may possess it forever and ever. He says, for this intent was it made and created, and for this intent are they sanctified. Thus the destiny of mankind is indelibly intertwined with the destiny of this earth. I got to pause and reflect here for a second where this is interesting, right? Because we're tiptoeing towards one of the most beautiful ideas in our theology that I really love, which is that the plan isn't just to save men and women. The plan is to save the entire ecosystem. It's to save all of God's creation. And it's not like the world we live in is something that we just abandon. It is the. The new earth. And sometimes people have taken that phrase as it shows up in the book of Revelation other places and assume there's a new place waiting for us. But no. God is doing with the earth what he's doing with us. He's going to renew it, raise it up, resurrect the earth, essentially make it truly come alive.

Unknown Speaker (20:52)

And it seems like Those verses, verses 17 to 20 as a whole, directly sort of challenge a modern Christian paradigm generally of this idea of wanting to leave the earth after death to go to heaven. We hear that phrase a lot, going to heaven. We use that phrase in our own church as well. Sometimes we'll say go to heaven, but maybe even more often we say, return to live with Heavenly Father again someday. I hear that all the time in our. In our own church culture. And these verses are kind of pushing against that. Right? We are not going to blow this joint and leave this earth and go live with God. Rather, God the Father is going to come here like he's coming to us. Casey, that's. That's beautiful. Eschatology, man. He's going to crown this earth with his presence. I love that phrase. He's going to crown this earth with his presence and dwell for however long he sees fit in a place that I think Section 76 described as the city of the living God, the heavenly place, the holiest of all. That's back in section 76, verse 66. John the Revelator also talks about the city. He describes it as like a city of pure gold, like unto clear glass, surrounded by these precious stone stones, studded walls containing 12 gates of pearl. I don't know how literal that is, but that's Revelation 21. And then he says that through those gates the righteous will enter. That's Revelation 22, which Section 88 is obviously riffing off of here. This, this holy city, it seems like, is what is being referred to here as the celestial kingdom. So this is painting a really vivid picture. It's not just his generic going to heaven. It's describing the earth becoming heaven and being prepared for God the Father to come here.

Scott Casey (22:32)

You know what strikes me is a couple weeks ago we did section 77, which is commentary on the Book of Revelation, but really just commentary on, say, the first 11 chapters of Revelation. I would say section 88 is the counterpart where it's offering clear commentary and interpretation on the rest of the Book of Revelation, especially those places where John's describing the celestial city and the new earth, the new heaven and the new earth that he describes at the end of that. So I. I mean, read this alongside the Book of Revelation and you'll see a lot of things opened up to you as to what John was trying to describe. That's described a little bit more clearly here.

Unknown Speaker (23:12)

We're seeing that influence of the Joseph Smith Translation Project in the Doctrine and Covenants, as we've talked about so much, Casey, that these are clearly influencing each other. Right. Joseph is in the Book of Revelation during this time, asking questions and reflecting and pondering on the Book of Revelation. And we see that language just woven throughout this. It's not like A section 77Q A. It's just like this really intricately, like, mixed together. I like how you said it's kind of a commentary, but it's almost like a poetic like, weave of the Book of Revelation. I don't know how to describe it, but what a cool idea to read this side by side with the Book of Revelation. Okay, so let's go to verse 21. So the Lord says, they who are not sanctified through the law which I have given unto you, even the law of Christ. By the way, pay close attention throughout section 88. We're going to see this, this theme of law really strong, stronger than we've seen it yet in the Doctrine and Covenants. So just note that. So those who are not sanctified through the law, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom or that of a telestral kingdom. For he explains, he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. And the logic goes, he who cannot abide the law of a telestial kingdom cannot abide a telestial glory. Therefore he is not for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory. Whoa. Okay. So let's chew on that for a second. In other words, one's capacity to abide a specific sort of threshold of heavenly glory, if we could say it that way, is developed by the law one is willing to obey. So the law we obey capacitates us for the glory we can abide would be my summary of that. Like, that's beautiful, Cayce. There's a powerful logic here that's playing out.

Scott Casey (25:03)

Yeah. And it's seeming to suggest this idea that God isn't keeping people out of the celestial kingdom because he's mean. He's literally protecting them from having to live in an environment that they can't survive in, or at the very least, they might not be happy in when it comes down to it. So God's judgment isn't because he likes or loves or hates or despises you. It's because he is taking your measure to try and figure out where you're going to best fit, basically.

Unknown Speaker (25:35)

And what's really fascinating here in the next verse is it says that since the earth itself, quote, abideth the law of a celestial kingdom by filling the measure of its creation and transgressing not the law, it shall be sanctified, yea, notwithstanding it shall die. It shall be quickened again, made alive, and shall abide the power by which it is quickened. This is an event referenced in other Revelations as the earth passing away. We say that when people die, they passed away. The earth passes away and then becomes a renewed earth, resurrected, almost earth, a revived, a quickened earth, and the righteous shall inherit it. This is what Jesus meant, I think, in the Sermon on the Mount, when he said, blessed are the meek, for they shall inherit the earth. Like he wasn't talking metaphor there. This is reality, verse 27. For notwithstanding they die, they also shall rise again. A spiritual body, meaning a resurrected immortal body, not just a spirit, right? He's not saying a spirit body, saying a spiritual body. This is a resurrected immortal body. And then, in keeping with this logic, he goes on to explain that not all resurrected bodies will be of equal glory due to the differing glories by which our natural bodies can be quickened or made alive. He says, so your glory, this is verse 28, shall be that glory by which your bodies are are quickened. And he gives examples. For instance, ye who are quickened or made alive or resurrected. This is deep doctrine, Casey. You who are resurrected by a portion of the celestial glory shall then receive of the same, even a fullness of that glory. And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness of that glory. Verse 31. And also they who are quickened by the portion of the telestial glory shall then receive of the same, even a fulness of that glory. So when it comes to sons of perdition, like I think verse 32 might be talking about, them, it says, and they who remain, that is, those from verse 24, who are not meet, for any kingdom of glory shall also be quickened they're still going to be resurrected. Nevertheless, they shall return again to their own place. Described back in verse 24, as not a kingdom of glory, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received. Received. For what does it profit a man? The Lord says, almost with pain in his voice in verse 33, if a gift is bestowed upon him and he received not the gift, in this case, he's talking about the opportunity to receive a kingdom of glory. Behold, the Lord says, sadly, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift man. So verse 34 then sort of summarizes this whole concept. He's been describing the last dozen or so verses when he says this. I think this is. This is the nugget. That which is governed by law is also preserved by law and perfected and sanctified by the same. Ooh, that's worth going on a walk and thinking about that from God's perspective. Like, the purpose of giving us law is not to test us. I heard that growing up all the time, like, God gives us commandments to test us. It's like, no, that's not what he's saying here. He's saying, the purpose of law is to refine us. Us. The preserving, perfecting, sanctifying influence of law is unlocked for us as we willingly allow ourselves to be governed by it. And so, as verse 21 cautioned, those who are not sanctified through the law which I have given you, even the law of Christ must inherit another kingdom. That's why this is not God being mean, like you said. This is God saying, I gave you the gift of my law if you'll learn to live it. I'm giving you also the law of repentance. You have a lot of tries to live it. It will start to do something to you. It will start to change you, perfect and sanctify and preserve you. And if you choose to not live it, that's okay too. There's another kingdom of glory for those people.

Scott Casey (29:26)

So, yeah, I love that idea that laws aren't there as a test for us. God doesn't just set things up as a kind of obstacle course for us to clear to show that we can follow instructions. He's literally just describing the nature of the universe and saying, yeah, this is how it works. Nobody gets mad when the laws of phys exert themselves, basically. And it seems like the Lord is extending that idea to Moral laws, the way that we act and govern ourselves here on earth as well. That those things are just the way they are. He goes on to mention the sons of perdition in verse 35, describing it as those who breaketh a law and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still. So sons of perdition, he's essentially saying, are like refusing to recognize the way that the universe exists. They still have their agency, but their agency is leading them down a dead end. Essentially because they refuse to see the way the universe is in reality. They can't see the truth.

Unknown Speaker (30:37)

I love the picture that paints of God where it's not God like punishing the sons of perdition. Like, you didn't follow my laws, so you're in trouble, trouble. He's saying, like my laws were given to sanctify and perfect you, and you didn't live them. So you get the other thing. You get the thing. The natural consequence of which is not the benefits of following the law.

Scott Casey (30:56)

This idea of punishment is supplanted in section 88 by this idea of natural development that if you live your life a certain way, this is what happens, and if you don't, this is what happens in turn. It's just cause and effect, right? In fact, he goes on in verses 36 to 39 to describe that there are are many kingdoms, not just three eternal kingdoms within a glorified heaven, but there are kingdoms everywhere. And I'm still working through what this means, but look at what he says here. There is no space in the which there is no kingdom. And there is no kingdom in which there is no space, either a greater or a lesser kingdom relative to the others. And he goes on to say, and unto every kingdom is given a law law. And unto every law there are certain bounds and also conditions. And all beings who abide not in those conditions are not justified according to the law. His logic here goes. They must either change themselves to abide by the laws and conditions of that kingdom, or they must belong to and participate in a different class of kingdom altogether whose laws they are willing to abide by. Then he goes on to describe it this way. He says, 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. And justice continueth its course and claimeth its own. In other words, like abides like those who've obeyed the law, by which intelligence, wisdom, virtue, light and mercy and justice are developed in their soul. Souls will naturally cleave unto, receive, embrace, love, sympathize with, and claim those who've done the same in their own lives. This is just one example of how this concept of kingdom and law works in the day to day world and maybe to bring this down to earth. I recognize that I love General Conference, right? It's great. And I love listening to leaders of the church and spending time with my family. I usually go to my hometown and watch General Conference with my family. But there might be people that don't like that. You're going to eventually just attach yourself to the things that you accept and like. And some of those things lead to greater intelligence, progression and some things don't. And so he's not doling out judgment here. He's more like letting everybody kind of settle where they choose to belong to, which is a major shift in how we think about God and judgment.

Unknown Speaker (33:34)

It's interesting that some groups that you are really interested in attaching yourself with, Casey, are absolutely repulsive to other people. And things that are absolutely repulsive to you are actually incredibly attractive to some people because of this principle right, of light cleaving to light and things loving other things that are like themselves. By the way, verse 40 is also incredible dating advice, right? He wants somebody who is light and virtuous and merciful and loving and. And deeply good guess what kind of person they're going to be attracted to, right? They're going to be attracted to that kind of person. So become that kind of person and you will attract that kind of person. Because light cleaves to light.

Scott Casey (34:19)

I remember this story that Elder David Bednar told about when he was president of BYU Idaho, and he'd hold a little family home evening in his own home and he'd do a Q and A. And he said the most common question was that somebody would raise their hand and say, hey, I have a list of characteristics I am looking for in my future spouse. How do I find somebody like that? And Elder Bednar would very like seriously look at them and say, even if you could find somebody with all those qualities, what makes you think they'd like you in return? Which sounds kind of harsh, right? But then he would say, what you've actually got, there is a list of qualities you need to develop in yourself. And once you develop those, you shouldn't have Any problem finding somebody? Because light cleaves to light and truth to truth and goodness to goodness, and so on and so forth. So it's not always about finding the person, it's about becoming the person. And then the law that God's describing here of like attracting like comes into play.

Unknown Speaker (35:19)

That's so fascinating.

Scott Casey (35:20)

I know for simplicity's sake, we just draw the three kingdoms. I don't think we want to make it more complex than that. But I'm trying to visualize in my mind this kingdoms model where he's saying there's a whole bunch of kingdoms. Like, I'm just generally describing three here in the Sons of Perdition. But really, really there's multiple kingdoms out there. And it might be difficult to visualize that in a way that's. That's instructive to people.

Unknown Speaker (35:47)

And sometimes we'll use the word kingdom in our common speech, right? We'll say, like, there's the animal kingdom, right? Or we'll use the word law, like the laws of physics or the law of attraction. We've just used that. Or the law of the harvest. Or I think we'll talk about it in ways similar to how the Lord is talking about it here. Like there are, you know, different ways of doing things. Like the animal kingdom is different than our kingdom versus, like, I don't know, he's about to go into some really deep stuff about planets, planetary like orbits and that kind of law and kingdom you can call that. So, yeah, I don't know what other word we would use instead of kingdom to describe that. But I don't hear him saying that these are like eternal places, like the celestial, terrestrial and terrestrial, but more like these are planes of existence or these are laws that are governing different spheres of existence. I don't know how else to. How else to describe it. But let's go to the cosmic level. Like in verse 41, he says there is a God who comprehendeth all things, and all things are before him, and all things are round about him. And he is above all things and in all things, and is through all things, and is round about all things, and all things are by him and of him, even God forever and ever. Verse 42. And he hath given a law unto all things, not just to humans, by which they move in their times and their seasons, and their courses are fixed, even the courses of the heavens and the Earth, which comprehended the earth and all the planets. So seems like he's saying that God was able to give order to creation by giving a law or like fixed bounds and conditions to all created things, even massive things like planets and stars. These, for example, he says, give light to each other. Speaking of planets and stars in their times and in their seasons, and in their minutes, and in their hours, and in their days and in their weeks, and in their months, in their years. All these, he says, kind of puzzlingly, are one year with God, but not with man. Verse 45. The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night. And the stars also give their light as they roll upon their wings in their glory, glory in the midst of the power of God. Behold, he says, he uses the word again. All these are kingdoms in the sense that he's using that term, right? And he says, and any man who hath seen any or the least of these hath seen God moving in his majesty and power. Like this is the way God works right through. Sometimes we call it natural law. And his ongoing majestic work and power can be witnessed, witnessed all around us. Nevertheless, he says, recalling Christ's first coming, he who came unto his own was not comprehended by those who beheld him. It's like, Casey, like my kids and I, we were just talking the other day, I have an 8 year old and a 12 year old, we were talking about gravity and they were asking like, what is gravity? And we were looking on YouTube for like kid videos that explain gravity and how gravity works. And that's all I could find. It's kind of frustrating. I was like, nobody's explaining what gravity is. They're all explaining what gravity does. They're explaining, explaining the effects of gravity. And so finally I had to go to Chatgpt is like, what exactly is gravity? And it said, you know, interestingly, that's something that we still haven't figured out exactly. Nobody actually knows exactly what gravity is. We can just see the effects of it. Einstein worked on this, like the effects of gravity on light. And other really smart people have puzzled over, over gravity till their puzzlers were sore. And we haven't cracked this one. But that's an interesting thing that Lord is talking about here. He's like, I, like I put planets in their orbits and orbits are obviously about gravity and the law. He could call this a kingdom, right? The kingdom of the solar system that we have, for instance, is like, it's all working in this harmonious, beautiful pattern. And he says, that's a kingdom. That's a way in which a system is working and operating together. So it's just really interesting to see how he's using the word kingdom here.

Scott Casey (39:50)

Yeah. And this is so typical of the revelations in the Doctrine and Covenants, where we want to kind of separate things into different categories. But the Savior's saying, no, it's all the same thing, the temporal and the spiritual, even when it comes to laws. He's describing the physical nature of the universe, but he's going back and forth between physical and spiritual so much that again, it sounds like he's trying to say, hey, it's all the same to me. And I've got to imagine that that's reassuring, you know, that he's emphasizing the ordered nature of the universe to people that live on a chaotic where it seems like there is no rhyme or reason to why things happen. He's just trying to pull us back and say, hey, big picture. Yeah, I'm running the entire universe. So a civil war here or there might seem distressing to you, but it's okay. I'm taking care of things. And now again in this day he says, the light shineth in the darkness, and the darkness comprehendeth it not. Nevertheless, he assures, the day shall come when you shall comprehend even God. God being quickened in him and by him. 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 you could not abound. So he's connecting all these concepts and ideas that he started with the light of Christ, which is the connective force. The universe is inside us, and that's how we're connected to him. You could see he's trying to teach, like calculus to people that are still trying to figure out addition. Right. Unto what shall I liken these kingdoms that you may understand? He asked back in verse 46, and now he says in verse 51, behold, I will liken these kingdoms, that is the multiplicitous law, bounded realms varying from the macro solar system to the micro social level. I liken these kingdoms unto a man having a field. And he sent forth his servants into the field to dig in the field. 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. 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. And unto the third, saying, I will visit you. And unto the fourth, and so on unto the twelfth, so it sounds a lot like the parable of the laborers, right? But he is kind of putting a new twist on it, as you will see as we kind of get to the end of it here. The Lord of the field went unto him in the first hour and tarried with him all that hour. And he was glad with the light of the countenance of his Lord. 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. 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, beginning at the first, and so on unto the last, and from the last unto the first, from the first unto the the last. Every man in his own order until his hour was finished, even according as his Lord had commanded him, that his Lord might be glorified in him, and he in his Lord, that they might all be glorified 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. Now, I should note, he doesn't then interpret the parable for them, but rather says, I say unto you, my friends, I leave these sayings with you to ponder in your hearts, leaving the key of interpretation within this commandment which I give unto you. That ye shall call upon me while I am near, draw near unto me. He invites in verse 63, and I will draw near unto you. Seek me diligently, and ye shall find me. Ask, and ye shall receive. Knock, and it shall be opened unto you. Whatsoever ye ask the Father in my name, it shall be given unto you to you that is expedient for you. And if you ask anything that is not expedient for you, it shall turn unto your condemnation. He's kind of laying it out, but also saying, I need you to go a little bit further and figure out what this means through diligent seeking, through inquiry and revelation. Then you can kind of decipher the parable and figure out how it's expedient for you.

Unknown Speaker (44:11)

That's so fascinating. He's almost teasing, right? He's like, okay, let me liken these really intricate, beautiful, expansive keys, kingdoms I've been talking about to a farmer with a field and 12 servants that he goes and visits every hour and lets them spend an hour with them.

Scott Casey (44:29)

He's dumbing it down for us.

Unknown Speaker (44:31)

I still don't get it.

Scott Casey (44:32)

I'm still trying to Sort through it, too. But it is kind of reassuring that, you know, he numbers the kingdoms from 1 to 12 and then says that each kingdom, each hour of the day, each laborer in each one of these hours was visited by the Lord and enlightened by his countenance, meaning, hey, I'm trying to give you as much as I can. I've got good in store for everybody, regardless of what kingdom they're working in. I'm trying to offer blessings to you.

Unknown Speaker (44:59)

So it definitely has this goodness of God sort of permeating the whole thing. Every kingdom gets to enjoy the countenance of their Lord. But I still don't understand the 12 servants, the 12 hours. What's he doing? So his invitation to anyone like me is, think about it diligently, seek, inquire, get Revelation, and you'll understand that part which is expedient for you to understand. So meanwhile, right now, things are sort of necessarily opaque and murky. He acknowledges, in fact, verse 66, he says, that hearing the Lord's voice is like hearing the voice of one crying in the wilderness because you can't see Him. He says, and perhaps because it's difficult to make out the words that he's saying, like in this parable. But he says, my voice is spirit. This is him sort of tutoring us. Now, my voice is spirit, and my spirit is truth. And truth abideth and hath no end. And if my voice, spirit, and truth be in you, it shall abound. And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you, he promises, and that body which is filled with light comprehendeth all, all things. So I hear him saying, as you draw near to me and fill yourself with light and truth, your understanding of God and his ways is going to continue until you have a perfect understanding. Something like that. That's. That's hopeful. That's a. That's a message of peace. Even in the midst of our frustration and not fully understanding the things of God, he's giving us a breadcrumb trail of how to get there. Yet this state of being he's describing cannot be attained instantly. It's going to require sustained effort and desire. Desire. That's why verse 68, he says, therefore sanctify yourselves that your minds become single to God and the days will come. He promises really solemnly here that you shall see him. You will see God, 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. So verse 68 is going to become a really important anchor point in this revelation. He's going to refer to it a couple times, times in this revelation going forward. This is what he calls the promise I made unto you. And it's the promise that you can actually see God if you sanctify yourselves. So let's continue keeping that thought in mind. In verse 69, he says, Remember the great and last promise which I made unto you. Verse 68. So cast away your idle thoughts and your excess of laughter. Far from you to this end to sanctifying yourself. What an invitation does. Maybe today he would use language like, don't spend so much of your time entertaining yourself. You spend a lot of time with idle entertainment and excesses of laughter. Things that are fun and funny but ultimately are empty. Like just kind of think about. Just take an inventory of how you. You're doing with that kind of stuff. Is that taking a lot of your brain space? I like that he used the word excess here because of course, laughter is good and you got to relax the little bit, but just take a little inventory. Do you have an excess of entertainment in your life? Is how I hear that in our modern language. Also. He says, verse 70, tarry ye, tarry ye in this place, speaking the context of that time to these 10 high priests who are in Kirtland. Stay here in Kirtland and call a solemn assembly even of those who are the first laborers in this last kingdom. This is going to be a sacred meeting. The solemn assembly is a big deal. This is going to be a sacred meeting consisting of all those who the Lord had called in that day to serve in the church and to preach the gospel throughout the land. And the Lord assures those who are out serving their missions are going to need to come back from their fields of labor to attend this meeting. He says, quote, I will take care of your flocks and I will raise up elders and send unto them. So you don't need to worry about that when you are thinking about coming to the solemn assembly we're going to hold. Nor, he says, need you be concerned for any reason about the staggering amount of the Lord's work yet to be done. Behold, he promises in verse 7:73, I will hasten my work in its time. Okay, this is my work. I'm calling you to be my laborers. But it's my work. I'm the one controlling the pace here. And then verse 74, and through 80, he he gives these first laborers in this last Kingdom, additional commandments to assist them in the process of their sanctification. For instance, he says, I give you a commandment that you assemble yourselves together and organize yourselves and prepare yourselves and sanctify yourselves. Yea, purify your heart, hearts, and cleanse your hands and your feet before me, that I may make you clean, 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 fulfill this promise, this great and last promise. Again, back to verse 68, of seeing God, which I have made unto you, when I will. Kind of sounds like he's sort of shifting into this idea of, like, this isn't a solo project. I want you to assemble yourself together. Like, help each other. Help each other with this project. And this is where he's going next, which is really important.

Scott Casey (50:00)

Yeah. And he makes this shift from saying, okay, I know that I'm using a fire hose right here, which he's been doing so far in the Revelation. But now, okay, let's talk about long term, how you're going to come to grasp these things. So verse 76, I give unto you a commandment that you shall continue in prayer and fasting from this time forth. So again, we're not going to figure all this out right away. It's going to take time and prayer and fasting, which is a pattern in the scriptures. Then verse 77, I give unto you a commandment that you shall teach one another the doctrine of the kingdom, and the command here to teach one another. And the Command of Verse 74 to assemble and organize and prepare themselves are the Lord's initial instructions which lead them to establish a school specifically for the officers of the church. So that's another major focus of this revelation is to set up the school. School, which turns into the Grand Latter Day Saint tradition of education, religious and otherwise. In the school, he gives instructions where he says, teach diligently with the assurance that my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the Gospel, and in all things that pertain unto the kingdom of God that are expedient for you to understand. Which he kind of defines here as a broad curriculum covering things both in heaven and in the earth and under the earth, things which have been, things which are, things which must shortly come to pass, things which are at home, things which are abroad, the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and of kingdoms. And all of this he says in verse 80, so that ye might be prepared in all things, that when I shall send you again to magnify the calling whereunto I have called you and the men mission with which I have commissioned you, which was to testify and warn the people so that they are left without excuse and their sins are upon their heads. So let me pause here and just point out, he's telling us to be educated. I think there's this stereotype that exists in the minds of some people that religious people aren't educated, that they're simple. Right. There is beauty and simplicity. I'm not knocking it at all. But the Lord is here basically commanding, demanding us to be educated. And that's a great thing. Not just educated in that you know the. The Scriptures backwards and forward, but that you understand a lot of stuff about how the world works. And he says basically, this makes you a more effective purveyor of the Gospel, makes you a better missionary if you're educated, which I. I really like. I mean, I'm a big education guy.

Unknown Speaker (52:46)

Yeah. I mean, we both work at universities that have a mission to help the students who attend in all of these ways, and it makes all of us better for it. Not just generally, you know, in occupations and that kind of thing, but also, like as he's saying here, in our ability to take the message of the kingdom of God out to the world. And I think it was Richard L. Evans who, who once said, it's good to be good, but it's better to be good for something. To be good and competent, I'm paraphrasing, is even better because then you compare your goodness with the tools of, you know, of humanity to be. To help people better. And so education only will make you be able to do better what you already have the inclinations to do. If you want to build the kingdom of God, get the tools. They're going to help you be able to do that even better.

Scott Casey (53:32)

Yeah. And even more recently, Elder Uchtdorf has said for Latter Day Saints, education is not merely a good idea, it is a commandment. So I'm not saying everybody needs to go to college or get a PhD. That's a path that some people just might not be suited for, but everybody should be learning. And the people I've met in the church that are really progressing seem like they're really jazzed spiritually, are people that are constantly learning new things and are coming up to me and saying, hey, I just read this book or listened to this podcast or I was wondering about this as I was reading the Scriptures, and I feel comfortable saying that you and I teach religion at universities, but I think that studying history or mathematics or physics are all consecrated activities. They're all things that make the Lord happy because they're forms of worship. We're learning about his creation. And when we really understand what his creation is, that type of learning draws us closer to Him. Now, there's bad learning that draws people away from God, but pure learning and education should always make us more humble about the wonders of God's creation in the universe.

Unknown Speaker (54:44)

Jacob in the Book of Mormon would say, to be learned is good if you hearken to the commandments of God. Don't let your learning take you away from that.

Scott Casey (54:50)

Yeah, learning can become an idol that we worship, but learning in its purest form is a really good thing. In fact, let's go back to this. Okay. He's telling them that they're supposed to stay in Kirtland. Tarry ye, he says in verse 84, and labor diligently that you may be perfected in your ministry. To go forth among the Gentiles for the last time, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come so that their souls may escape the wrath of God, the desolation of abomination which awaits the wicked both in the this world and in the world to come. And in verse 86, as his servants, the Lord needs them to abide in the liberty wherewith you are made free. Entangle not yourselves in sin, but let your hands be clean until the Lord comes. So setting up these basic ideas, education, cleanliness, both physically and moral cleanliness, entitle you and prepare you better to be the sort of person that can lead others to greater life, light, and truth.

Unknown Speaker (55:51)

Yeah. 104. He says in verse 87, sort of transitioning now to the final eschatological section of this revelation. Remember, eschatology is about the end of time. So here's a little eschatological prophecy. He says, not many days hence. This is why I need you servants to go out and warn the world. He's. That's the context here. Because not many days hence. And the earth shall tremble and reel to and fro as a drunken man. And the sun shall hide his face and shall refuse to give light. And the moon shall be bathed in blood. Blood. And the stars shall become exceedingly angry and shall cast themselves down as a fig that falleth from off a fig tree. So after your testimony, meaning after the Lord's servants go out and warn the people sufficiently, then he says, cometh the wrath and indignation upon the people. For after your testimony comes the testimony of earthquakes, thunderings, lightnings, tempests, and the waves of the sea heaving themselves beyond their bounds. Is that tsunamis, I think. And all things shall be in commotion, and surely men's hearts shall fail them, for fear shall come upon all people. To just take this to the next level, verses 92 through 116 now suddenly go into apocalyptic mode. This is Book of Revelation tone and flavor, particularly riffing off of themes in Revelations chapter 8 and 9, with angels flying through the midst of heaven, and with seven angels each sounding their own piercing trumpet blast at key moments to set off sort of pivotal events in the winding up scenes of this world. Yet there are major differences as to which events are triggered or signaled at each trumpet blast when you compare it to the Book of Revelation. So like you said, it would be helpful to compare side by side Revelation 8 and 9 and 11. I would add to these verses verses 92 through 116 and just look at the different trumpet blasts, etc. If you want to nerd out. But let's just get the general idea. Verse 92 first foretells of a group of unnumbered and angels who shall fly through the midst of heaven, crying with a loud voice sounding the trump of God, saying, prepare ye, prepare ye, O inhabitants of the earth, for the judgment of our God is come. Behold, and lo, the bridegroom cometh. Go ye out to meet him, and immediately there shall appear a great sign in heaven, and all people shall see it together, he says. Then comes in sequence the blast of the trumpets of the seven angels. Now keep in mind as you read these that each trumpet blast occurs either just before, during, or just after the Lord's second coming. Okay, so situate that chronologically here. So verse 94 and another angel shall sound his trump. This is the first of the seven trumpets in sequence which announces the verdict of judgment upon, quote, that great church, the mother of abominations, that made all nations drink of the wine of the wrath of her Father, fornication that persecutes the saints of God, that sheds their blood, she who sitteth upon many waters and upon the islands of the sea. Again, this is drawing directly from the book of Revelation, this time from chapter 17, which depicts Babylon as this like scandalous woman that's being described here. Behold, the angel says now mixing metaphors with Matthew 13. She is the Tares of the earth, she is bound in bundles, and her bands are made strong that no man can loose them. Therefore she is ready to be bound, burned. That's the announcement of the first angel. And he shall sound his trump both long and loud, and all nations shall hear it. Whether or not there's literally going to be like angelic trumpet blasts heard around the world I think is kind of unclear and probably not likely, since the Lord's language in this and following verses is clearly intertwined with the often sort of allegorical language of the Book of Revelation. But it is somehow punctuating different time periods, I think is the idea.

Scott Casey (59:40)

And we need to be cautious here. We brought this up in our section 77 video. But some of this stuff he's describing but not interpreting, he's not saying, this is exactly what this means. This is what this means. So be really, really cautious. For instance, verse 95, A silence in heaven for the space of half an hour. That's taken from Revelation 8. 1. I had a friend once who took Peter's phrase that a thousand years years to us is one day to the Lord, and one day to the Lord is a thousand years. And he calculated how long a half hour would be in the Lord's time. And he's like, it's 30 years. There's no harm in that, as long as you don't take it too seriously. And remember, he's explaining here, but he's describing, he's not interpreting, he's not telling us what this means specifically. Immediately after this silence in the space of heaven for a half hour, he says, the curtain of heaven shall be unfolded as a scroll is unfolded after it is rolled up. This is drawing from Revelation 6:14. And the face of the Lord shall be unveiled. Which really sounds like a reference to the Second Coming, goes on to say, at which time the saints which are upon the earth who are alive shall be quickened and caught up to meet him, while they who have slept in their graves shall come forth, for their graves shall be opened, and they shall be caught up to meet him in the midst of the pillar of heaven. So this first group of quickened and resurrected people, he says, are Christ's. So this seems to describe church, the firstborn, the righteous verse 98 says specifically the first fruits, they who shall descend with him first, who are first got up to meet him. And all this by the voice of the sounding of the trump of the first angel of God. These verses appear to be describing those who are ready for celestial glory.

Unknown Speaker (61:30)

It's cool that he says, if you're alive, you'll be caught up to meet him. If you're dead, dead, you'll be brought forth out of the grave and caught up to meet him. Like, either way, you're going to be caught up to meet him. So I hear Latter Day Saints. I've said it myself, like, I hope I can live until the second Coming. I hope, I hope I live long enough to see it. Right. But he's saying here, like, dead or alive, you're going to see it if you're living Celestial law, like, when he comes, you're coming out of your grave if you're already dead. But if you're alive, awesome. Then you're quickened and caught up to meet him. So it's beautiful. Like, either way, live the laws of the celestial kingdom, and it's going to be a great day.

Scott Casey (62:01)

And he's just taking this kingdom's model and now applying it to the sequence of resurrection surrounding the Second Coming. So again, this theme of peace, and maybe the most important thing that we teach is that you can feel peace even in the face of death. Death is going to be overcome. Here's the particulars about how it's going to be overcome. So moving on after this, another angel shall sound, which is the second trump. And then cometh the redemption of those who are Christ at his coming, who have received their part in that prison which is prepared for them that they might receive the gospel and be judged according to men in the flesh. Flesh. And this seems like it's describing people in the terrestrial kingdom who, it seems like, will be redeemed quite early on in the millennial era, after Christ's second coming.

Unknown Speaker (62:49)

Yeah. Then verse 100 says, 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. And these are the rest of the dead. And they live not again until the thousand years of are ended, neither again until the end of the earth. So this appears to be describing those of the Telestral kingdom who will be judged by Christ to be unfit to be redeemed until after the millennial era has ended. And then 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, those who shall remain filthy still. This appears to be describing the sons of perdition who will get no redemption ever. Even after the millennial era, remember that the way the Lord defined redemption in section 76 was being redeemed from the devil. And his power. And this group does not get redeemed from the devil, the resurrected, and then back into the devil's power. They're filthy, forever unredeemed in that sense. Then in verse 103, another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting gospel, flying through the midst of midst of heaven unto all nations, kindreds, tongues and people, which is a reference to Revelation 14:6. And this shall be the sound of his trump, saying, unto 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 this trump, saying, fear God and give glory to him who sitteth upon the throne forever and ever. For the hour of his judgment, judgment is come, which messages the precise language of Revelation 14:7. Then verse 105 says, 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. A blend of Revelation 14:8 and 18:2, which is like the end of Satan's power on this earth for the thousand year period of the millennium. Glorious. And then finally in verse 106, it says, Another angel shall sound his trump, which is the seventh angel, saying, it is finished. It is finished. The Lamb of God hath overcome and trodden the wine press alone, even the wine press of the fierceness of the wrath of Almighty God, which is a blend of Revelation 14 and 17 and 19 verses in those chapters. So then following that triumphant announcement, announcement, the Lord says, quote, 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 that is with God. So, Casey, that's what you were saying earlier. You're saying like, there's a seed of the King Fallet discourse right here where Joseph will teach really unambiguously in Nauvoo that we have the capacity to become less like God. Like, that's actually our destiny to be gods and to learn how to become gods. And there's. There's a seed right here in 1832.

Scott Casey (65:51)

Yeah. So then we jump into verses 108 to 110, announcing that each of the first six angels will again sound their trumps in turn, at which points will be revealed the secret acts of men and the mighty works of God in the previous 6,000 years, years of scriptural history. So again, we're tying this Back to section 77, 7,000 years of the year's temporal existence. Another possibility here too is there's all these hints in the Doctrine and Covenants that the story is a lot bigger than what's written down in the current scriptures. Like Jethro ordaining Moses, and he comes from this other line that we don't know very much about. Or in section 49, when the Lord talks about, you know, wise men who've done deeds. You know, there's a whole bigger story. And I'm looking forward to knowing. Knowing that too.

Unknown Speaker (66:39)

So all that's going to be revealed once these six trumpets sound here, whenever that is probably the end of the millennium, somehow.

Scott Casey (66:46)

Yeah, it says this. The seventh angel shall sound his trump one last time and announce that there shall be time no longer. Satan shall be bound, that old serpent who is called the devil and shall not be loosed for the space of a thousand years. Which again is paraphrasing Revelations 22:3. So this is where, rather than elaborating on the nature of life during the thousand years years of peace, the Lord jumps in the next verse, verse 111, to just after the millennium, when Satan shall be loosed for a little season. And the only reason he gives for him allowing to do so is that he may gather together his armies. So there's a kind of chiastic structure. There's a war between Satan at the beginning of the history, a war at the end.

Unknown Speaker (67:31)

So you said that he doesn't really tell us much about what goes on in the millennium other, other than this is the time when all the secrets will be revealed. This is the time when Satan will be bound. That's it. And then he jumps a thousand years to the war. That's interesting.

Scott Casey (67:44)

This is a pattern with the Savior, right, where he's like, I've got to give you the most crucial information. So I'm sorry I can't talk about how awesome the millennium is going to be. I'll let you fill that in. But let me tell you what happens at the end of the millennium and that this golden age does have a conflict that comes up at the end of it. And the conflict is mirroring the earliest conflict we had with Satan, because Satan out of heaven, Michael. And here he identifies Michael as the seventh angel who had been blowing his trumpet in the previous verses. Even the archangel, he says, the head or the chief angel and shall gather together his armies, even the hosts of heaven. And the devil shall gather together his armies, even the hosts of hell, and shall come up to battle against Michael and his armies. He goes on to say, then cometh the battle of the great God and the devil, and his armies shall be cast away into their own place, that they shall not have power over the saints anymore at all, for Michael shall fight their battles and shall overcome him who seeketh the throne of him who sitteth upon the throne, even the Lamb. This, he says in verse 116, is the glory of God and the sanctified, and they shall not anymore see death. So this kind of ends the extended apocalyptic section, sort of this commentary on the book of Revelation. And then it leads us into the next section, which is more practical, kind of. Okay, now that you know this, here's what you're supposed to do, speaking specifically to the leaders of the church in Kirtland and what they can do to get ready to play their part in the drama that's going to come.

Unknown Speaker (69:21)

Wow. So he did all that to sort of frame why he's commanding these saints in 1832 to do certain things. He's like, this is what's coming. This is the end of the world. This is where everything's going. And you have a part to play in all of this that's humbling.

Scott Casey (69:36)

It's that part of the discussion where they've shown you the big picture. And then they kind of say, and here's what you can do right now about it. Which again, application. The Lord's a good teacher, right? He doesn't give us all this information and then say, yeah, go get them. He says, okay, now let's talk about what you need to do. He's getting into the application part of his lesson here.

Unknown Speaker (69:57)

Let's look at what he says. Application wise verse 117. Therefore, meaning. Because of everything I just said about the apocalyptic, all that stuff, Verily I say unto you, my friends, call your solemnity assembly, as I have commanded you back in verse 70. Additionally, as all have not faith, seek ye diligently and teach one another words of wisdom. Interesting. He's couching our need for education in the framework of all that he's just said about the end of time. And he had already said that back in verse 77, didn't he? But now he adds, yay. Seek ye out of the best books, words of wisdom, seek learning, even by study and also by faith. This is a call to engage all subjects with both a grasping mind and a faithful, faithful heart. And Casey, we've talked about this verse extensively as we've Talked about, like this idea that the Lord is not bothered if you don't have faith. Like, if you're like, man, this is a lot to take in. And I don't know if I. I don't know about all this. The Lord's not bothered by you. He's not like, oh, man, like, get with it. Just believe, you know, just believe. He doesn't do that. He just says, as all have not faith, no problem. Teach one another words of wisdom together, right? And seek learning together out of the best sources. And do it by study and also by faith. Have a paradigm of this could be true, right? This is the. I think study by faith is. We call it a hermeneutic of trust, right? Study all of this with a hermeneutic of trust with your mind and with a faithful heart and see where it takes you. We all start out not having faith. We've got to learn and grow and develop. And so education is key to that end as well. Then verse 119, he says, Organize yourselves, prepare every needful thing, which is a repetition of verse 74. Like you said, he's a great teacher. He repeats what he said and then he adds a piece to it. Then he says, establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God, that your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord, and that all your salutations may be in the name of the Lord with uplifted hands, sins to the most High. This house that he just commanded here in verse 119, they will obediently build over the course of the next three years. It's going to become a major theme in the next several sections of the Doctrine and Covenants. And that house is going to be known as the Kirtland Temple. So notice how the temple here, he's saying, is directly connected to the school that he's commanded them to establish. And we know that once the temple is built, it's going to become the primary meeting place for the school of the elders. It's going to be their house of learning, as he said here, it's also going to become clear that his house or the this temple is directly connected to the solemn assembly that the Lord has directed them to hold. In fact, later Joseph Smith will, will teach that, quote, the house of the Lord must be prepared and the solemn assembly called and organized in it. In the house According to the order of the house of God, the solemn assembly is huge. This is going to be where verse 68 can happen. Remember, verse 68 is the promise that you can see God. And we're going to talk about this like some people actually will see God in the Kirtland temple because they followed the laws laid out here in section 88. In order to do so, they sanctified themselves. So these pieces are going to come crashing together in the temple of Kirtland. School of the Prophets, sanctification, solemn assembly, all of that to help prepare them to see God.

Scott Casey (73:12)

The temple is a school. It's an educational center, it's a spiritual worship center, and it's the church office building. It really performs the function that we use several different structures to build. But I was just sitting here as you read those verses, thinking, wait, am I sitting in a temple right now? Because I'm in a building specifically designed for learning and teaching. And it seems like to the Lord, those are temple activities. Like, that's part of what we do. So let me pick it up in verses 121, 125. So it seems like now that they're going to establish this house of learning and this house of worship, this house of prayer. These verses have to do with the decorum, like how you conduct yourself where you're in the school. So to fully achieve the school's priority purposes thereto, cease from all your light speeches, from all laughter, from all your lustful desires, from your pride and light mindedness, and from all your wicked doings. And this is where we have to throw in our standard disclaimer that laughter isn't bad. But there's a time and a place, right in these sacred settings. In places like, you know, the celestial room of the temple, laughter might be inappropriate. And then he says this, Appoint among yourselves a teacher, and let not all be spokesmen and 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 equal privilege. Basic pedagogy here, right? Additionally, see that you love one another. Cease to be covetous. Learn to impart one to another as the Gospel requires. And then he goes on, Cease to be idle, cease to be unclean, cease to find fault one with another. Cease to sleep longer than is needful. Retire to thy bed early, that ye may not be weary. Arise early, that your bodies and your minds may be invigorated. And above all things, clothe yourselves with a bond of charity, as with a mantle which is the bond of perfectness and peace. These school guidelines are clearly calculated to not only get them into the right set where they can expand their minds, but to also sort of strengthen their faith. And finally, they're counseled in verse 126. Pray and always that ye may not faint until I come. Behold, and lo, I will come quickly and receive you unto myself. Amen. And that verse ends the original revelation which comes over those two days. Then we go into the last couple verses which were received several days later on January 3rd. So that's one end to section 88. They chose to combine all this together because it's all pertinent.

Unknown Speaker (75:47)

Yeah. So it's about a week later, on January 3, where Joseph receives verse 127th through 137, which were characterized in an earlier manuscript as a revelation, giving instructions on how to regulate the elders School. Verse 127 first clarifies that this school of the Prophets, which becomes the official name of this elder school, is established for the instruction of all the officers of the church who are called to the ministry, beginning at the high priest, even down to the deacons. Whoa. So in some ways you could say that the first elder school or the School of the Prophets is like mtc. It's a place to prepare people to go out and preach the Gospel all the way down to the deacons, which in your brain, if you're thinking of 12 year old kids, is not what it was like in 1832. We're talking about adult men here who were deacons. They don't do young men until quite a bit later, but that's the idea here. Let's prepare people for the ministry. Additionally, the following protocol, which is really fascinating, is put into place. Namely, the Lord says that he that is appointed to be the president or the teacher shall be found standing in his place, place at the school, meaning he'll be first in the house of God. The Lord says he is to come early into the house of God before any of the students so that he may be an example. He is to offer himself in prayer upon his knees before God. This is the preparation of the teacher in token or remembrance of the everlasting covenant. The Lord says, and then when the students begin to arrive, verse 132, he says, let the teacher arise, and with uplifted hands to heaven, yea, even dwell, directly salute his brother or brethren with these words. Here's the salute of the school of the prophets. 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 and the bonds of love, to walk in all the commandments of God, blameless in thanksgiving, forever and ever. Amen. That's cool. A teacher who loves his students in the bond of love and brotherhood and the grace of God. How beautiful is that. And then the Lord says, if anyone is found unworthy of this salutation, he shall not have place among you, for ye shall not suffer that my house shall be polluted by him. So there is some standard of worthiness here. It's kind of the first intimations of like, a criteria to be able to attempt attend this school or to attend this temple. Right? It's kind of a proto early idea of like, temple ready today. And you know, for instance, to go to the BYU schools, people need to agree to abide by the honor code. That's like a standard, a bar that you've got to clear in order to attend for this purpose. Right? Verse 135, he says, but for him who is faithful before me and is a brother, or if they be brethren, if there's a group of them together, that's fine. They shall salute the priest, president back, or the teacher with uplifted hands to heaven with the same prayer and covenant. Or they could just say Amen, he says, in token of the same. Behold, he says, this is an example unto you for a salutation to one another in the house of God, in the school of the prophets. 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 and in the school of the prophets. And the purpose for this decorum, he explains, is so that their school may, quote, become a sanctuary, a tabernacle of the Holy Spirit to your edification. And that is the end of the January 3rd addendum to this revelation. It's cool to visualize that Casey, these teachers and students promising to uphold one another in the everlasting covenant as brothers in the grace of God.

Scott Casey (79:23)

I liked how you phrased it as sort of a proto temple worship. They don't have a temple at this time and they're going to build one, but this really does take place. Like early members of this school describe doing these things, like getting up early and cleansing yourself and making sure that you're dressed appropriately and then going to the school and literally like saying the salutation that's laid out in section 88. I think the implication now is that we follow the admonitions and the salutation, but I don't start my classes by reciting this specifically. And the idea that they recite something specifically seems to tie in of the temple very much too, doesn't it? Okay, so verses 138 through 141 are the last addition to the Revelation. These are a little bit more difficult to contextualize because they really don't show up until the 1835 Doctrine and Covenants that's published. And they're just kind of added onto the end of the Revelation. We're assuming the prophet and his contemporaries had a couple more questions and received a revelation and then just added it there. So verse 138 says, Ye shall not receive any among you into this school, save he is clean from the blood of this generation. It describes each participant to be received by the ordinance of the washing of feet. He goes on to say, for unto this end was the ordinance of the washing of feet instituted. And this ordinance is to be administered by the president or the presiding elder of the church. It is to be commenced with prayer. The Lord instructs. And after partaking of bread and wine, he is to gird himself according to the pattern given in the 13 chapter of John's testimony concerning me. Amen. And John 13 is the new Testament chapter that talks about Jesus washing the feet of his 12 apostles. And this is going to serve as a pattern for the presiding elder to initiate those into this school that are clean. So again, a lot of mirroring here of New Testament events. And it's woven into the text so beautifully, including this idea. Idea that the person who is esteemed to be the greatest is the least. That someone as powerful and as wonderful as Jesus Christ doesn't see himself as above doing something as humble as washing another person's feet. This idea of washing, cleanliness, pronouncing a person clean, is going to be incorporated into all the temple liturgy. You can just see it really early on here in section 88.

Unknown Speaker (81:53)

Yeah, exactly. And also that verse 68, eight can happen, all so that we can sanctify ourselves in a way that we're prepared to meet God. Right. This is the idea in the school of the prophets early on for the solemn assembly that's being called for the building of this. Of this temple, this house. And it's going to be why we're going to build temples in the future. Right. It's to prepare people to be able to enter into the presence of God with confidence, with head held high, and to be happy and. And comfortable being in God's presence. So that's where this is all going. It's about sanctification and helping others to be sanctified so that we can go there together.

Scott Casey (82:29)

Well, that is a whole lot of learning that gets put in there where it covers pretty much everything from the fundamental nature of the universe to how you're supposed to act when you're in class. And I think there's a through line through the whole thing, which is basically learning. We're going to teach you the nature of things, how they work, and we want this to be a part of your existence. There's a phrase that I use all the time to just say every person in the church is a teacher, because that's what we do. Right? Everybody has some kind of calling to teach, regardless of who you are, where you are, or what your background is. And that's because we all emulate the master teacher, Jesus Christ.

Unknown Speaker (83:13)

And education plays a key role in preparing for all the really cool stuff that is to come, all the eschatological stuff he talked about in this revelation. And so it's all part and parcel of one grand plan. And with that, Casey, we end our first episode of two episodes this week. As we can see, this is over an hour we've been digging into just the content of section 88. We haven't even talked about the controversies or the consequences of this. And so join us in our next episode, Part B, I suppose we could call it, where we'll now dig into the controversy, controversies and consequences of Section 88.

Scott Casey (83:50)

Okay, see you soon.