The Light which Is in All Things
Reflections on Doctrine and Covenants Section 88 (Part 1)
In the previous post I outlined the historical background for Doctrine and Covenants Section 88. In this post, let’s begin to examine and appreciate the revelation itself. D&C 88 is one of the longest and most significant sections in the Doctrine and Covenants. There is no way to do justice to this section in a series of posts, but at least we can begin to study it with the focus and attention that it deserves.
Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:
Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world. (D&C 88:1-2)
Do we modern Saints ever assemble ourselves together to receive the will of God like this? Ostensibly, this would be the purpose of General Conference and even meeting in the chapel each Sunday. But when was the last time that the Saints united their hearts and prayers like this to receive the will of God through a direct revelation from the prophet? As far as I can tell, Joseph Smith was the first and the last prophet in this dispensation to actually receive revelation like this concerning the will of God for the Saints.
The Lord and His angels were pleased with His Saints for assembling together and because of their prayers. The Lord of Sabaoth not only heard the prayers of the Saints, nor were these prayers merely recorded in the book of the names of the sanctified, even them of the celestial world, but the Lord answered these prayers directly and specifically through the Prophet Joseph Smith.
Smith and Sjodahl observe:
God Pleased with the Assembly
1-2. Evidently, some of the Elders had come together for the purpose of learning something regarding the will of God concerning them. The Revelation on war had just been received, and it must have made a deep impression on them. They desired further instructions as to their duties in view of the critical times that had been predicted. This was pleasing to God. The angels, too, rejoiced. (v. 2)
The alms of your prayers] An unusual expression, but it conveys the idea that their prayers for a Revelation had been offered up freely, and that God would reward them, as He rewards alms-giving.
Lord of Sabaoth] “Sabaoth” is a Hebrew word meaning “hosts.” It sometimes refers to the armies of Israel and other nations; sometimes to the priests officiating in the Sanctuary; sometimes to the people of God generally, and sometimes to the stars and planets in the sky. “Lord of Hosts” is equivalent to “all-sovereign,” or “omnipotent” Lord. When we pray, we should remember that He, to whom we speak, has all power in heaven and on Earth - the Lord of Hosts. The Lord has given His interpretation to this word to be: “The Creator of the first day, the beginning and the end.”
Recorded in the book] The prayers were placed on record in the book in which the names of the Sanctified are enrolled. (p. 540)
Joseph Fielding Smith offered this sobering counsel:
One of my great sorrows is that so many members of the Church fail to recognize this truth which I have read. [3 Nephi 27:16-19.] We are not going to be saved in the kingdom of God just because our names are on the records of the Church. It will require more than that. We will have to have our names written in the Lamb’s Book of Life, and if they are written in the Lamb’s Book of Life then it is an evidence we have kept the commandments. Every soul who will not keep those commandments shall have his name blotted out of that book. (CR, September 1950, p. 10.) (Roy W. Doxey, Latter-day Prophet and the Doctrine & Covenants, p. 95.)
Are our names recorded in the book of the names of the sanctified, even them of the celestial world? Are our names written in the Lamb’s Book of Life? Of all books wherein we should aspire to have our names written, this Book is certainly the most important. If our names are not yet recorded in this Book, then let us repent and pray that they may be written there.
The revelation in D&C 88 continues:
Wherefore, I now send upon you another Comforter, even upon you my friends, 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.
This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom; (D&C 88:3-4)
It has often and accurately been proposed that the Gospel has been preached to comfort the afflicted and to afflict the comfortable. In these verses, the Lord imparts to His faithful Saints the greatest promise: the promise of eternal life, the glory of the celestial kingdom. This promise is another Comforter, the Comforter that the Lord promised to His original disciples as recorded in the testimony of John:
If ye love me, keep my commandments.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
I will not leave you comfortless: I will come to you. (John 14:15-18)
I love this promise. I am so grateful for this promise.
As wonderful as it is to pray for ourselves and for others, and as wonderful as it is when others pray for themselves and for us, how do you feel when you know that Jesus will pray the Father for us?
Read those verses in the Book of John again. You may even want to listen to this exquisitely beautiful recording of Thomas Tallis’ anthem “If Ye Love Me” as you ponder this promise.
Smith and Sjodahl write:
Another Comforter Promised.
3-4. Another Comforter] This is the Holy Spirit, who gives to the Saints the assurance of eternal life. See also John 16:16. (p. 541)
Monte S. Nyman’s extensive commentary on these verses is instructive:
The Lord had earlier admonished the Saints in Zion: “But learn that he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come” (D&C 59:23). Doctrine and Covenants 88 gives us four teachings of the gospel of Jesus Christ that is “the Lord’s message of peace to us.” The four principles will be analyzed in this chapter. They are: (1) Another Comforter. (2) The light of truth. (3) The resurrection of the dead. (4) Become perfect and sanctified. These four principles will bring peace in this world, and eternal life in the world to come. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 163)
Nyman’s commentary continues:
Addressing the ten high priests who are assembled, the Lord expresses His pleasure with them, and that the angels rejoice over them. Their prayers have come into the ears of the Lord of Sabaoth, “and are recorded in the book of the names of the sanctified” (v. 2). As it reads, the prayers were recorded and not the ten men’s names. Why the prayers were recorded there is not stated, but because of the prayers, probably the ones they had given to request the revelation, the Lord says He will send upon them another Comforter. The promise recorded in the Testimony of John is later identified by the Prophet Joseph Smith after making the following comments:
“The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of sins and receives the Holy Ghost, (by laying on of hands), which is the first comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say to him, Son, thou shall soon be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and election made sure, then it will be his privilege to receive the other Comforter, which the Lord has promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses.” [passages quoted]
Both comforters are spoken of in these verses in John. The Prophet also identifies the first Comforter as the Holy Ghost on the previous page (TPJS, 149.) John 14:16-17, 26 speaks of the first Comforter, while verses 21 and 23 speak of the other Comforter. The Prophet continues his comments after quoting the above verses:
“Now what is the other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend to him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions - Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the saints who had communion with the general assembly and Church of the Firstborn.” [TPJS, 150-151]
The concluding verse of the testimony of John, cited by the Prophet Joseph says: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27). This blessing is a beautiful tie-in with the concept of peace promised in D&C 88. Those who attain the glory of the celestial kingdom become members of “the church of the Firstborn,” the heavenly Church (see D&C 88:5 and 76:54). This blessing is possible through Jesus Christ.
Some of the assembled high priests left the Church at various times following the reception of this revelation. Therefore, the question of their having their “calling and election made sure” may be raised. First, it may be asked if they all actually received this Comforter - or were they promised it for the future - and some may not have been given that blessing? If they were, which seems it was, we should remember what an earlier revelation said: “And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength. But there is a possibility that man may fall from grace and depart from the living God; therefore let the church take heed and pray always, lest they fall into temptation; yea, and even let those who are sanctified take heed also” (D&C 20:31-34). The eternal status of those who fell away from the Church is in the hands of the Lord; we must not pass judgment. However, if they did fall from grace, the olive leaf of peace certainly was taken from them. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, pp. 163-167)
Thus faithful saints receive that Comforter which is the promise of eternal life.
The revelation in D&C 88 continues:
Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—
He that ascended 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;
Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
As also the light of the stars, and the power thereof by which they were made;
And the earth also, and the power thereof, even the earth upon which you stand.
And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
Which light proceedeth forth from the presence of God to fill the immensity of space—
The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88:5-13)
Thus, all things are controlled and governed by the Light of Christ.
Do we remember the description of the Celestial Kingdom in D&C 76? (see here, here, here, here, here, here, and here) In these verses in D&C 88 we learn that eternal life is the glory of the celestial kingdom, and that the glory of the celestial kingdom is the glory of the church of the Firstborn, which is the glory of God, the holiest of all, through Jesus Christ His Son.
In these verses we learn more about our Savior Jesus Christ, namely, that He ascended up on high, and that He also descended below all things. Because of His ascension on high and His condescension below all things, He comprehends all things. He ascended on high and He condescended below all things in order to comprehend all things and to be in all and through all things. Thus He is the Light of truth.
This section in the Doctrine and Covenants expands our understanding of our Savior and what it means for Him to be the Light of the World. His light, the light of Christ, pervades all things and is the power that gives life and light to all things, including the sun, the moon, the stars, the earth, and even our own eyes and intellects.
Thus there is a yoke or a connection between truth, light, life, law, and the power of God. Upon His throne, Heavenly Father governs all things through this law. I am reminded of Jesus’ teaching:
Behold, I am the law, and the light. Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life. (3 Nephi 15:9)
and,
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. (John 8:12)
Regarding Jesus Christ, Abinadi testified:
He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. (Mosiah 16:9)
Regarding these verses in D&C 88, Smith and Sjodahl observe:
Celestial Glory.
5-13. In the world the opinion prevails that celestial glory is of a different nature from anything known on Earth. As the poet expresses it:
"We know not, O we know not, What joys await us there; What radiance of glory, What bliss beyond compare."Paul also says, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him” (I. Cor. 2:9). And that is literally true as to the details of eternal life in celestial glory. But in this Revelation it is made known to us that celestial glory is not of a different nature from that in which God manifests Himself to us on this Earth, in the gospel, in nature, or in the gift of the Holy Spirit. In other words, celestial glory is the glory of truth and love- the glory of the Church of the Firstborn (v. 5); it is the glory of wisdom and power, as manifested in the sun, the moon, the stars, and the Earth (vv. 7-10); it is the glory of intelligence and life, as manifested in the gift of the Holy Spirit (vv. 11-13).
The meaning seems bo be this: Our Lord lived with the Father in celestial glory; consequently, the Church is founded upon, and developed by, celestial truth. For the same reason, the universe was framed in accordance with a celestial pattern; the glory and intelligence of the Creator are manifested everywhere. And for the same reason, the gifts of the Holy Spirit - the gift of wisdom, of faith, of knowledge, of healing, of prophecy - are of the same kind, in a small degree, as those powers possessed by our heavenly Father in the celestial realms, in infinite perfection. the change from mortality to immortality is, therefore, not to be compared to taking a fish out of water, or a bird out of the air into the ether of space. It is a change from imperfection to perfection; it is a birth to a life of which the existence on Earth is the beginning. (pp. 541-542)
I like this observation by Smith and Sjodahl. It accords with St. Thomas Aquinas’ observation:
Gratia non tollit naturam, sed perficit.
Monte S. Nyman’s commentary on these verses is also enlightening and instructive:
The light of truth is the Light of Christ. He attained the light of truth by ascending up on high after He had descended below all things. He was able, through His premortal and mortal life, to comprehend all things “that he might be in all and through all things (v. 6). In the testimony of John, we learn that He became “the way, the truth, and the life” (John 14:6). As taught by Joseph Smith, He held the keys of the universe (see TPJS, 157; last sentence). His truth shines throughout the universe - the sun, the moon, the stars, and the earth (vv. 7-10). His light proceeds “from the presence of God to fill the immensity of space” (v. 12) Thus He is an eminent God, having three primary functions. The first is creative power. through His power He created the sun, the moon, the stars, and the earth. “The word create came from the word barau [Hebrew] which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship” (TPJS, 350). The elements obey the voice of God (see Helaman 12:7-17). Therefore, Christ spoke and the elements obeyed, and they came together to form the various planets (see Genesis 1:3, 6, 9, and more).
The second function of the Light of Christ is the quickening of your understanding. The light here refers to intelligence or intellect (v. 11). All people are born with “the true Light, which lighteth every man that cometh into the world” (John 1:9; see also D&C 84:46). The primary purpose of the light of truth is so that each person “may know good from evil.” It invites everyone “to do good, and to persuade to believe in Christ” (Moroni 7:16). Those who hearken “to the voice of the Spirit cometh unto God, even the Father” (D&C 84:47).
Those who come unto the Father are taught by the Holy Ghost. They are brought to the covenant of baptism (see 3 Nephi 12:3; 21:6; 27:20), and given the gift of the Holy Ghost. Those who will receive that gift are taught further. However, “A man may receive the Holy Ghost, and it may descend upon him and not tarry with him” D&C 130:23). This is the first Comforter. The Prophet Joseph taught: “This first Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge…. (TPJS, 149). The testimony of John says: But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). Jesus taught the Nephites that the Holy Ghost comes through Christ, sustaining the Doctrine and Covenants revelation that the Holy Ghost is a part of the light of truth. “And after that ye were blessed then fulfilleth the Father the covenants which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed - unto the pouring out of the Holy Ghost through me upon the Gentiles” (3 Nephi 20:27; italics added). Thus the Holy Ghost comes through the Light of Christ, making a second witness of truth to those who will receive it.
The third function of the Light of Christ is to govern the earth. It gives “light to all things, which is the law by which all things are governed, even the power of God” (D&C 88:13). As taught in the New Testament, “in him we live, and move and have our being” (Acts 17:28). The concept of life being sustained by Jesus Christ is enlarged upon in the Book of Mormon: “if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to another - I say, if ye should serve him with all your whole souls yet ye would be unprofitable servants” (Mosiah 2:21). As the governing power of the earth, He not only created it, but He gives light to its inhabitants, and enables them to live on it. Wherefore, He is “the light and life of the world” (3 Nephi 9:18). (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, pp. 166-168)