Through his study of the scriptures, many questions and problems relative to the Biblical account were resolved through revelation. One such question had to do with the term heaven. The Prophet wrote: “Upon my return from Amherst [Ohio] conference, I resumed the translation of the Scriptures. From sundry revelations which had been received, it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left, that if God rewarded every one according to the deeds done in the body the term ‘Heaven,’ as intended for the Saints’ eternal home must include more kingdoms than one. Accordingly, on the 16th of February, 1832, while translating St. John’s Gospel, myself and Elder Rigdon saw the following vision: [D&C 76].” (History of the Church, 1:245.)
Philo Dibble was an eyewitness to the reception of this revelation. He wrote that “the vision which is recorded in the Book of Doctrine and Covenants was given at the house of ‘Father Johnson,’ in Hiram, Ohio, and during the time that Joseph and Sidney were in the spirit and saw the heavens open, there were other men in the room, perhaps twelve, among whom I was one during a part of the time—probably two-thirds of the time,—I saw the glory and felt the power, but did not see the vision.
“The events and conversation, while they were seeing what is written (and many things were seen and related that are not written,) I will relate as minutely as is necessary.
“Joseph would, at intervals, say: ‘What do I see?’ as one might say while looking out the window and beholding what all in the room could not see. Then he would relate what he had seen or what he was looking at. Then Sidney replied, ‘I see the same.’ Presently Sidney would say ‘what do I see?’ and would repeat what he had seen or was seeing, and Joseph would reply, ‘I see the same.’
“This manner of conversation was reported at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision.
“Joseph sat firmly and calmly all the time in the midst of a magnificent glory, but Sidney sat limp and pale, apparently as limber as a rag, observing which, Joseph remarked, smilingly, ‘Sidney is not used to it as I am.’” (Juvenile Instructor, May 1892, pp. 303–4.)
The Prophet Joseph Smith wrote: “Nothing could be more pleasing to the Saints upon the order of the kingdom of the Lord, than the light which burst upon the world through the foregoing vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world. The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that every honest man is constrained to exclaim: ‘It came from God.’” (History of the Church, 1:252–53.)
President Wilford Woodruff said of the vision that it “gives more light, more truth, and more principle than any revelation contained in any other book we ever read. It makes plain to our understanding our present condition, where we came from, why we are here, and where we are going to. Any man may know through that revelation what his part and condition will be. For all men know what laws they keep, and the laws which men keep here will determine their position hereafter; they will be preserved by those laws and receive the blessings which belong to them.” (In Journal of Discourses, 22:146–47.)
While it is often called “the vision,” Doctrine and Covenants 76 is a series of visions combined into one grand revelation: a vision of the glory of the Son (vv. 20–24); a vision of the fall of Satan and the sufferings of those who follow him, who are sons of perdition (vv. 25–49); a vision of those who inherit the celestial glory and come forth in the resurrection of the just (vv. 50–70); a vision of those who inherit the terrestrial glory (vv. 71–80); and a vision of those who inherit the telestial glory (vv. 81–89). A comparison of the three degrees of glory is also given.
As do many sections of the Doctrine and Covenants, this vision begins with an affirmation of the power, glory, and majesty of Jesus Christ. It is fitting that the Lord would begin this revelation of the various eternal rewards with the reminder that only in Him is there power to save, that none can “stay his hand” (D&C 76:3), that none can stop Him from accomplishing His work, which is “to bring to pass the immortality and eternal life of man” (Moses 1:39).
In these verses the Lord indicates that if a person fears Him (that is, respects, reverences, and obeys Him) and serves Him to the end, He will be delighted to honor that person. The honors include:
A great reward (see D&C 76:6).
Eternal glory (see v. 6).
Knowledge of His will concerning all things in the kingdom (see v. 7).
Knowledge of the wonders of eternity (see v. 8).
Knowledge of many generations (see v. 8).
Great wisdom (see v. 9).
Understanding that reaches to heaven and which the world cannot equal (see v. 9).
Enlightenment by the Spirit and power of God (see v. 10).
The mention of these promises at the beginning of this revelation is significant, for Joseph Smith and Sidney Rigdon indicated that they were not allowed to write all that they were shown (see vv. 113–15). Not only is it unlawful for man to reveal these things, but it is impossible for him to do so because they are so glorious that man is incapable of making them known (see vv. 115–16). The Savior states, however, that those who will “purify themselves before him” through the power of the Holy Spirit shall have the “privilege of seeing and knowing [these things] for themselves” (vv. 116–17).
The Prophet and Sidney Rigdon were meditating when this revelation came.
President Marion G. Romney said:
“As I have read the scriptures, I have been challenged by the word ponder, so frequently used in the Book of Mormon. The dictionary says that ponder means ‘to weigh mentally, think deeply about, deliberate, meditate.’ …
“Pondering is, in my feeling, a form of prayer. It has, at least, been an approach to the Spirit of the Lord on many occasions.” (In Conference Report, Apr. 1973, p. 117; or Ensign, July 1973, p. 90.)
At least two other great visions came as a direct result of pondering. Nephi says that he was “pondering in mine heart” the things of his father’s dream when he was “caught away in the Spirit of the Lord, yea into an exceeding high mountain” (1 Nephi 11:1). And President Joseph F. Smith said that he received his vision of the spirit world as he sat in his room “pondering over the scriptures; and reflecting” (D&C 138:1–2).
President David O. McKay taught the value of meditation: “I think we pay too little attention to the value of meditation, a principle of devotion. …
“Meditation is one of the most secret, most sacred doors through which we pass into the presence of the Lord. Jesus set the example for us. As soon as he was baptized and received the Father’s approval—‘This is my beloved Son, in whom I am well pleased’ (Matt. 3:17)—Jesus repaired to what is now known as the Mount of Temptation where, during forty days of fasting, he communed with himself and his Father and contemplated the responsibility of his own great mission. One result of this spiritual communion was such strength as enabled him to say to the tempter: ‘Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.’ (Matt. 4:10.)” (In Conference Report, Apr. 1967, p. 85.)
This testimony of the Prophet Joseph Smith and Sidney Rigdon is a modern witness of the reality of the existence of the Father and the Son. Joseph and Sidney not only saw but heard, and their testimonies stand as a witness to all people. The phrase “last of all” is explained by Smith and Sjodahl as follows: “This is the last testimony to the fact that He lives, a resurrected and glorified Being; not the final testimony but the last up to the time of this vision” (Commentary, p. 448).
Elder Bruce R. McConkie, commenting on Jesus as the Creator, said that “our Lord’s jurisdiction and power extend far beyond the limits of this one small earth on which we dwell. He is, under the Father, the Creator of worlds without number. (Moses 1:33.) …
“Those who have ears to hear, find this doctrine taught in the following scripture: [D&C 76:20–24].
“In addition to the plain meaning of this passage, we have an explanation of it given by the Prophet Joseph Smith. He paraphrased, in poetical rhyme, the entire record of the Vision, and his words covering this portion were:
‘… And I heard a great voice bearing record from heav’n,
He’s the Saviour and Only Begotten of God;
By him, of him, and through him, the worlds were all made,
Even all that careen in the heavens so broad.’”
(McConkie, Mormon Doctrine, pp. 65–66.)
President George Q. Cannon, commenting on Satan’s title as a son of the morning, said: “Some have called him the son of the morning, but here it is a son of the morning—one among many, doubtless. This angel was a mighty personage, without doubt. The record that is given to us concerning him clearly shows that he occupied a very high position; that he was thought a great deal of, and that he was mighty in his sphere, so much so that when the matter was debated concerning the earth and the plan of salvation, he was of sufficient importance to have a plan, which he proposed as the plan by which this earth should be peopled and the inhabitants thereof redeemed. His plan, however, was not accepted; but it was so plausible and so attractive that out of the whole hosts of heaven one-third accepted his plan and were willing to cast their lot with him. [Moses 4:1–4; D&C 29:36–37.] Now, the difference between Jesus and Lucifer was this: Jesus was willing to submit to the Father.” (In Millennial Star, 5 Sept. 1895, pp. 563–64.)
Lucifer’s name means “light bearer” or “shining one.” The word perdition means “loss or destruction” (see Young, Concordance, s.v. “Lucifer,” “Perdition”). Lucifer fell from his position as a glorious being to a position of utter loss and destruction (see Revelation 12:1–11; Moses 4:1–4). Knowing that one of Satan’s names is Perdition helps us understand the title “son of perdition.”
This verse warns that Satan will seek to make war with the Saints (cf. Revelation 12:17). Although Satan has great power, it is limited. The Prophet Joseph Smith stated: “There are three independent principles; the Spirit of God, the spirit of man, and the spirit of the devil. All men have power to resist the devil. They who have tabernacles, have power over those who have not.” (Teachings, pp. 189–90.)
President George Q. Cannon testified that every man has power enough to resist Satan. “The Lord our God has sent us here to get experience in these things so that we may know the good from the evil and be able to close our hearts against the evil. … It is true that some have greater power of resistance than others, but everyone has the power to close his heart against doubt, against darkness, against unbelief, against depression, against anger, against hatred, against jealousy, against malice, against envy. God has given this power unto all of us, and we can gain still greater power by calling upon Him for that which we lack. If it were not so, how could we be condemned for giving way to wrong influences?
“There could be no condemnation for our doing what we could not help; but we can help yielding to wrong influences and being quarrelsome and selfish. We can help giving way to the spirit of theft, and we can resist the spirit of lust. God has given us power to resist these things, that our hearts may be kept free from them and also from doubt; and when Satan comes and assails us, it is our privilege to say, ‘Get thee behind me, Satan, for I have no lot nor portion in you, and you have no part in me. I am in the service of God, and I am going to serve Him, and you can do what you please. It is no use you presenting yourself with your blandishments to me. You come and try to insinuate into my heart evil thoughts about the servants of God or about the work of God, and I will not listen to you; I will close my heart against you. …’
“Whenever darkness fills our minds, we may know that we are not possessed of the Spirit of God, and we must get rid of it. When we are filled with the Spirit of God, we are filled with joy, with peace and with happiness no matter what our circumstances may be; for it is a spirit of cheerfulness and of happiness.” (Gospel Truth, 1:19–20.)
To become a son of perdition one must sin against the Holy Ghost, but before that is possible, one must receive the gift of the Holy Ghost. Elder Melvin J. Ballard explained that “unto the Holy Ghost has been given the right and the privilege of manifesting the truth unto men as no other power will. So that when he makes a man see and know a thing he knows it better than he shall ever know anything else; and to sin against that knowledge is to sin against the greatest light there is, and consequently commit the greatest sin there is.” (Millennial Star, 11 Aug. 1932, pp. 499–500.)
Elder Joseph Fielding Smith further explained why sin against the Holy Ghost is so serious: “The Spirit of God speaking to the spirit of man has power to impart truth with greater effect and understanding than the truth can be imparted by personal contact even with heavenly beings. Through the Holy Ghost the truth is woven into the very fibre and sinews of the body so that it cannot be forgotten.” (“The Sin against the Holy Ghost,” Instructor, Oct. 1935, p. 431.)
The Prophet Joseph Smith asked, concerning those who become sons of perdition, “What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints.” (Teachings, p. 358.)
Elder Spencer W. Kimball wrote: “The sin against the Holy Ghost requires such knowledge that it is manifestly impossible for the rank and file to commit such a sin” (Miracle of Forgiveness, p. 123).
Of apostates who had committed the unpardonable sin, the Prophet Joseph Smith said: “When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the devil—the same spirit that they had who crucified the Lord of Life—the same spirit that sins against the Holy Ghost.” (Teachings, p. 358.)
People do not come to such a state in a moment. Elder Joseph Fielding Smith described the path that some follow, which would cause them to hate God and his servants: “The change of heart does not come all at once, but is due to transgression in some form, which continues to lurk in the soul without repentance, until the Holy Ghost withdraws, and then that man is left to spiritual darkness. Sin begets sin, the darkness grows until the love of truth turns to hatred and the love of God is overcome by the wicked desire to destroy all that is just and true. In this way Christ is put to open shame, and blasphemy exalted.” (Instructor, Oct. 1935, p. 432.)
Such people have placed themselves outside the redemptive powers of Christ (see Hebrews 6:4–9; 10:26–29; Matthew 12:31–32). They cannot partake of His mercy because they cannot incline themselves to repent, having totally lost the Spirit of God. Their sin “is an offense so heinous that the sinner is unable to repent; and this is what makes his case hopeless. If he could repent, he could be forgiven; but being incapable of repentance, he cannot be reached by the pardoning power.” (Orson F. Whitney, Improvement Era, Mar. 1920, p. 413.)
“In the realms of perdition or the kingdom of darkness, where there is no light, Satan and the unembodied spirits of the pre-existence shall dwell together with those of mortality who retrogress to the level of perdition. These have lost the power of regeneration. They have sunk so low as to have lost the inclinations and ability to repent.” (Kimball, Miracle of Forgiveness, p. 125.)
Elder Bruce R. McConkie stated that “commission of the unpardonable sin consists in crucifying unto oneself the Son of God afresh and putting him to open shame. (Heb. 6:4–8; D. & C. 76:34–35.) To commit this unpardonable crime a man must receive the gospel, gain from the Holy Ghost by revelation the absolute knowledge of the divinity of Christ, and then deny ‘the new and everlasting covenant by which he was sanctified, calling it an unholy thing, and doing despite to the Spirit of grace.’ (Teachings, p. 128.) He thereby commits murder by assenting unto the Lord’s death, that is, having a perfect knowledge of the truth he comes out in open rebellion and places himself in a position wherein he would have crucified Christ knowing perfectly the while that he was the Son of God. Christ is thus crucified afresh and put to open shame. (D. & C. 132:27.)” (Mormon Doctrine, pp. 816–17.)
Concerning the degree to which such people become filled with the spirit of Satan, Elder Charles W. Penrose said: “Those who have followed [Satan] so that they become imbued with his spirit, which is the spirit of destruction, in opposition to the spirit which brings life, are his. The spirit of murder enters their hearts; they are ready to put to death even the Son of God, if His existence in life comes in their way.” (In Conference Report, Oct. 1911, p. 51.)
The scriptures sometimes use the phrase “shedding innocent blood” in reference to the actions of those in this condition. President Joseph Fielding Smith explained that the shedding of innocent blood is not confined to taking lives of the innocent, but is also included in seeking to destroy the word of God and putting Christ to open shame. Those who have known the truth and then fight against the authorized servants of Jesus Christ also fight against Him, and thus are guilty of His blood. “Shedding innocent blood is spoken of in the scriptures as consenting to the death of Jesus Christ and putting him to open shame.” (Smith, Answers to Gospel Questions, 1:68.)
The term second death as used here refers to the spiritual death that will come upon those sons of perdition who have been resurrected. Elder Bruce R. McConkie wrote: “Spiritual death is to be cast out of the presence of the Lord, to die as to the things of righteousness, to die as to the things of the Spirit. Spirit beings as such never die in the sense of annihilation or in the sense that their spirit bodies are disorganized; rather, they continue to live to all eternity either as spirits or as resurrected personages. …
“Eventually, all are redeemed from spiritual death except those who have ‘sinned unto death’ (D. & C. 64:7), that is, those who are destined to be sons of perdition. John teaches this by saying that after death and hell have delivered up the dead which are in them, then death and hell shall be ‘cast into the lake of fire. This is the second death.’ (Rev. 20:12–15.) And thus the Lord said in our day that the sons of perdition are ‘the only ones on whom the second death shall have any power’ (D. & C. 76:37), meaning any power after the resurrection.” (Mormon Doctrine, pp. 757–58; see also Notes and Commentary on D&C 63:17; 64:7.)
President George Q. Cannon explained: “A careful reading of these verses, … and especially of the preceding paragraphs, will show that the Lord does not, in this language, exclude even the sons of perdition from the resurrection. It is plain that the intention is to refer to them explicitly as the only ones on whom the second death shall have any power: ‘for all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb.’ This excluded class are the only ones on whom the second death shall have any power, and ‘the only ones who shall not be redeemed in the due time of the Lord, after the suffering of his wrath.’
“This is by no means to say that they are to have no resurrection. Jesus our Lord and Savior died for all, and all will be resurrected—good and bad, white and black, people of every race, whether sinners or not; and no matter how great their sins may be, the resurrection of their bodies is sure. Jesus has died for them, and they all will be redeemed from the grave through the atonement which he has made.” (Juvenile Instructor, Feb. 1900, p. 123.)
The word gospel (Anglo-Saxon for “good story”) is translated from the Greek evangelion, which means “good tidings” or “glad tidings” (Thayer, Greek-English Lexicon, p. 257). In the New Testament the verb meaning “to preach or bear witness of the gospel” is evangelidzo, literally, “to bring good news, to announce glad tidings” (Thayer, Greek-English Lexicon, p. 256). Doctrine and Covenants 76 gives a summary of what the gospel, or glad tidings, consists of, namely, that all who will may be saved by the atoning power of Jesus Christ.
It appears that in the early days of the Restoration some attempted to teach the destiny of the sons of perdition. The Prophet Joseph Smith responded by writing: “Say to the brothers Hulet and to all others, that the Lord never authorized them to say that the devil, his angels, or the sons of perdition, should ever be restored; for their state of destiny was not revealed to man, is not revealed, nor ever shall be revealed, save to those who are made partakers thereof: consequently those who teach this doctrine have not received it of the Spirit of the Lord. Truly Brother Oliver declared it to be the doctrine of devils. We, therefore, command that this doctrine be taught no more in Zion. We sanction the decision of the Bishop and his council, in relation to this doctrine being a bar to communion.” (Teachings, p. 24.)
Smith and Sjodahl explained: “The Lord is the sovereign ruler. He reigns. Sin is said to reign, when men submit to its behests. Grace is also said to reign (Rom. 5:21). The Saints will reign with Christ. But here the sons of Perdition are said to ‘reign’ with the Devil and his angels in eternity, in the place where the worm dieth not and the fire is not quenched. The conflict between Lucifer and the Son has been, from the beginning, for sovereignty. Men have ranged themselves on one side or the other. The Saints are, and will be, citizens and officials in the Kingdom of God and there they will ‘reign’, as citizens in a free country. The sons of Perdition are, and will remain, citizens and officials in the kingdom of Lucifer. But that kingdom will, finally, be confined to Gehenna. There they will ‘reign’, under such laws and rules as obtain in the kingdom of the Devil, and of which we have had numerous illustrations in human history, during the dark ages of ignorance, superstition, tyranny, and iniquity. Think of a place where the evil passions of human beings and evil spirits rage, unrestrained by the influence of the gospel! Such is the kingdom of the Devil, where the sons of Perdition will reign.” (Commentary, pp. 454–55.)
“Not foreordained, in the sense of pre-elected by God, to condemnation. God has ordained that rebellion against Him shall result, if persisted in to the end, in misery, but He has not foreordained anyone to that fate. A legislature may ordain that thieves must be imprisoned and murderers killed, but that does not mean that it has foreordained any individual, or any number of individuals, to do that which ends in imprisonment, or death. The sons of Perdition pursue their course according to their own choice, and not as victims of inexorable destiny.” (Smith and Sjodahl, Commentary, p. 455.)
There are two major resurrections: the resurrection of the just and the resurrection of the unjust. President Joseph Fielding Smith wrote about the resurrection of the just:
“In modern revelation given to the Church, the Lord has made known more in relation to this glorious event. There shall be at least two classes which shall have the privilege of the resurrection at this time: ‘First, those who shall dwell in the presence of God and his Christ forever and ever’; and second, honorable men, those who belong to the terrestrial kingdom as well as those of the celestial kingdom.
“At the time of the coming of Christ, ‘They who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven. They are Christ’s, the first fruits, they who shall descend with him first, and they who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God.’ These are the just, ‘whose names are written in heaven, where God and Christ are the judge of all. These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.’
“Following this great event, and after the Lord and the righteous who are caught up to meet him have descended upon the earth, there will come to pass another resurrection. This may be considered as a part of the first, although it comes later. In this resurrection will come forth those of terrestrial order, who were not worthy to be caught up to meet him, but who are worthy to come forth to enjoy the millennial reign.” (Doctrines of Salvation, 2:296.)
This first resurrection will extend into the Millennium and include all those worthy of the celestial kingdom who live and die during the thousand years.
Elder Bruce R. McConkie defined the Holy Spirit of Promise as “the Holy Spirit promised the saints, or in other words the Holy Ghost. This name-title is used in connection with the sealing and ratifying power of the Holy Ghost, that is, the power given him to ratify and approve the righteous acts of men so that those acts will be binding on earth and in heaven. ‘All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations,’ must be sealed by the Holy Spirit of Promise, if they are to have ‘efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.’ (D&C 132:7.)
“To seal is to ratify, to justify, or to approve. Thus an act which is sealed by the Holy Spirit of Promise is one which is ratified by the Holy Ghost; it is one which is approved by the Lord; and the person who has taken the obligation upon himself is justified by the Spirit in the thing he has done. The ratifying seal of approval is put upon an act only if those entering the contract are worthy as a result of personal righteousness to receive the divine approbation. They ‘are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.’ (D. & C. 76:53.) If they are not just and true and worthy the ratifying seal is withheld.” (Mormon Doctrine, pp. 361–62; see also Notes and Commentary on D&C 132:7.)
“Those who gain exaltation in the celestial kingdom are those who are members of the Church of the Firstborn; in other words, those who keep all the commandments of the Lord. …
“The Lord has made it possible for us to become members of the Church of the Firstborn, by receiving the blessings of the house of the Lord and overcoming all things. Thus we become heirs, ‘priests, and kings, who have received of his fulness, and of his glory,’ who shall ‘dwell in the presence of God and his Christ forever and ever,’ with full exaltation.” (Smith, Doctrines of Salvation, 2:41–42.)
Certain apostates have taken this sacred name upon themselves, blasphemously claiming to have met all of these requirements, when they are in fact in a state of wickedness and rebellion.
Those who hear the gospel in mortality and do not accept it but lead otherwise honorable lives will inherit the terrestrial kingdom. Those who do not have the opportunity to hear the gospel in mortality but accept it in the spirit world can inherit the celestial kingdom.
Joseph Smith learned through another revelation that “all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God” (D&C 137:7). Those “who received not the testimony of Jesus in the flesh” (D&C 76:74) are those who heard the gospel in mortality and rejected it. If they “afterwards received it” (v. 74), that is, in the spirit world, they will go to the terrestrial kingdom.
Elder Bruce R. McConkie taught the foolishness of believing that a person can reject the gospel in this life, accept it in the next, and still inherit celestial glory. “This life is the time and day of our probation. After this day of life, which is given us to prepare for eternity, then cometh the night of darkness wherein there can be no labor performed.
“For those who do not have an opportunity to believe and obey the holy word in this life, the first chance to gain salvation will come in the spirit world. If those who hear the word for the first time in the realms ahead are the kind of people who would have accepted the gospel here, had the opportunity been afforded them, they will accept it there. …
“… Those who reject the gospel in this life and then receive it in the spirit world go not to the celestial, but to the terrestrial kingdom.” (“The Seven Deadly Heresies,” in Speeches of the Year, 1980 [Provo: Brigham Young University Press, 1981], pp. 77–78.)
Elder Theodore M. Burton said: “There are many in this world who lived and died without ever having an opportunity to hear the gospel of Jesus Christ. We know that there are many men and women who die unbaptized, because some teacher, missionary, or leader who should have taught them was so poorly trained, so lacking in faith, and so unprepared to bear personal witness of Jesus Christ that the hearer never understood the message as he should have done. Should such people be damned forever for lack of proper instruction, because of an accident of birth, or because of the inadequacies of others? I say: ‘No!’ God is a God of justice and love and mercy. Every man is entitled to a just chance to know and accept Jesus Christ or to reject him if he feels the price of acceptance is too high” (in Conference Report, Apr. 1964, 72).
Elder Bruce R. McConkie asked:
“What does it mean to be valiant in the testimony of Jesus?
“It is to be courageous and bold; to use all our strength, energy, and ability in the warfare with the world; to fight the good fight of faith. … The great cornerstone of valiance in the cause of righteousness is obedience to the whole law of the whole gospel.
“To be valiant in the testimony of Jesus is to ‘come unto Christ, and be perfected in him’; it is to deny ourselves ‘of all ungodliness,’ and ‘love God’ with all our ‘might, mind and strength.’ (Moro. 10:32.)
“To be valiant in the testimony of Jesus is to believe in Christ and his gospel with unshakable conviction. It is to know of the verity and divinity of the Lord’s work on earth.
“But this is not all. It is more than believing and knowing. We must be doers of the word and not hearers only. It is more than lip service; it is not simply confessing with the mouth the divine Sonship of the Savior. It is obedience and conformity and personal righteousness. ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.’ (Matt. 7:21.)
“To be valiant in the testimony of Jesus is to ‘press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men.’ It is to ‘endure to the end.’ (2 Ne. 31:20.) It is to live our religion, to practice what we preach, to keep the commandments. It is the manifestation of ‘pure religion’ in the lives of men; it is visiting ‘the fatherless and widows in their affliction’ and keeping ourselves ‘unspotted from the world.’ (James 1:27.)
“To be valiant in the testimony of Jesus is to bridle our passions, control our appetites, and rise above carnal and evil things. It is to overcome the world as did he who is our prototype and who himself was the most valiant of all our Father’s children. It is to be morally clean, to pay our tithes and offerings, to honor the Sabbath day, to pray with full purpose of heart, to lay our all upon the altar if called upon to do so.
“To be valiant in the testimony of Jesus is to take the Lord’s side on every issue. It is to vote as he would vote. It is to think what he thinks, to believe what he believes, to say what he would say and do what he would do in the same situation. It is to have the mind of Christ and be one with him as he is one with his Father.” (In Conference Report, Oct. 1974, pp. 45–46; or Ensign, Nov. 1974, pp. 33–35.)
Elder Bruce R. McConkie explained:
“That part of the spirit world inhabited by wicked spirits who are awaiting the eventual day of their resurrection is called hell. Between their death and resurrection, these souls of the wicked are cast out into outer darkness, into the gloomy depression of sheol, into the hades of waiting wicked spirits, into hell. There they suffer the torments of the damned; there they welter in the vengeance of eternal fire; there is found weeping and wailing and gnashing of teeth; there the fiery indignation of the wrath of God is poured out upon the wicked. (Alma 40:11–14; D. & C. 76:103–106.)
“Hell will have an end. Viewing future events, John saw that ‘death and hell delivered up the dead which were in them: and they were judged every man according to their works.’ (Rev. 20:13.) Jacob taught that this escape from death and hell meant the bringing of the body out of the grave and the spirit out of hell. ‘And this death of which I have spoken, which is the spiritual death,’ he said, ‘shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other.’ (2 Ne. 9:10–12.) It was in keeping with this principle for David to receive the promise: ‘Thou wilt not leave my soul in hell.’ (Psalms 16:10; Acts 2:27.)
“After their resurrection, the great majority of those who have suffered in hell will pass into the telestial kingdom; the balance, cursed as sons of perdition, will be consigned to partake of endless wo with the devil and his angels. …
“Who will go to hell? This query is abundantly answered in the scriptures. Since those going to a telestial kingdom travel to their destination through the depths of hell and as a result of obedience to telestial law, it follows that all those who live a telestial law will go to hell.” (Mormon Doctrine, pp. 349–50.)
All who receive the telestial kingdom will have paid a price for this glory. The fact that after they pay this price they inherit a telestial glory is evidence of the Father’s love and mercy. Elder John A. Widtsoe wrote:
“The [Doctrine and Covenants] explains clearly that the lowest glory to which man is assigned is so glorious as to be beyond the understanding of man. It is a doctrine fundamental in Mormonism that the meanest sinner, in the final judgment, will receive a glory which is beyond human understanding, which is so great that we are unable to describe it adequately. Those who do well will receive an even more glorious place. Those who dwell in the lower may look wistfully to the higher as we do here. The hell on the other side will be felt in some such way.
“The Gospel is a gospel of tremendous love. Love is at the bottom of it. The meanest child is loved so dearly that his reward will be beyond the understanding of mortal man.” (Message of the Doctrine and Covenants, p. 167.)
Notes and Commentary for Doctrine and Covenants 133:50 explains the meaning of treading the wine press.
“We are not preaching the gospel with the idea of trying to save people in the terrestrial world. Ours is the salvation of exaltation. What we are trying to do with the gospel of Jesus Christ is to bring people back again, through the power of the priesthood and the ordinances of the Church, as sons and daughters of God, receiving a fulness of the Father’s kingdom. That is our endeavor.” (Smith, Doctrines of Salvation, 2:190–91.)
The Prophet Joseph Smith wrote: “Could we read and comprehend all that has been written from the days of Adam, on the relation of man to God and angels in a future state, we should know very little about it. Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose. Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject.” (History of the Church, 6:50.)