Follow Him: A Come, Follow Me Podcast - Doctrine & Covenants 64-66 : Part I : Dr. S. Michael Wilcox

Episode Date: June 12, 2021

Have you ever struggled with forgiving others or forgiving yourself? Do you ever doubt if you can truly be forgiven? Join Hank, John, and Brother S. Michael Wilcox as they delve into Doctrine and Covenants 64 and discuss forgiveness. What did the Lord have to say about forgiveness and mercy to the early saints? Brother Wilcox teaches that a key to forgiving is to celebrate the good and forgive everything else--hatred can end only through love.Show notes: https://followhim.co/episodesYouTube: https://www.youtube.com/c/FollowHimOfficialChannelInstagram: https://www.instagram.com/followhimpodcastFacebook: https://www.facebook.com/followhimpodcast

Welcome to Follow Him, a weekly podcast dedicated to helping individuals and families with their Come Follow Me study. I'm Hank Smith and I'm John by the way. We love to learn, we love to laugh, we want to learn and laugh with you. As together, we follow him. Hello to our favorite listeners. This is Hank Smith. I am here with my splendid co-host, John, by the way. Hi, John. Hi, Hank. You can come to our website, follow him.co,

follow him.co, and you can get notes. You can get the transcription of the interview. You can get sources all that you need there. Of course, we'd love for you to rate and review the podcast. That always helps us and tell your friends about it. John, I'm excited every week for follow him. But this particular week, I have a little bit of extra goodness for who is joining us this week. Yeah, me too. We've got with this brother, S Wilcox and he, well, I'll read his bio and then I'm going to add, I'm going to add an addendum. But brother S Michael Wilcox received his PhD

from the University of Colorado and talked for many years at the LDS Institute of Religion adjacent to the University of Utah. He has spoken to packed crowds at BYU Education Week, has hosted tours to the Holy Land and to church history sites. He's served in a variety of callings including his bishop and a counselor in a stake presidency. He has written many articles and books including House of Glory, Sunset, 10 Great Souls I Want to Meet in Heaven, and Finding Hope. He and his late wife, Laurie, are the parents of five children. And he's written so many others. I love one called Don't Leap with the Sheep. I love the way, Brother Wilcox. Just doesn't teach the scriptures, but teaches what the scriptures teach. And he has helped me so much.

I loved going to time out for women, not so I could talk so that I could listen to brother Wilcox's talks. And thank you for your influence on me personally and on so many and welcome to follow him today. Well, thank you. I'm really happy to be here. I can't think of anyone who has had as much of an impact on my own teaching. I guess the teenagers would say we're fan grilling, John. Yeah. Yeah. Remember what I told you it took the father seven words to introduce the son. I took us the old bad when it takes more than seven to introduce me.

It took us a little bit more. Yeah. I prefer here's Johnny for me. That's there we go. All right. Well, let's jump into our week's lesson, Brother Wilcox. We're studying sections 64 through 66 of the Doctrine Covenants. They're all received in September, not October of 1831. Joseph Smith and many other missionaries have

returned from a long journey to Missouri. Let's back up as far as you want to, kind of give the the background to what's been happening to Joseph Smith and his contemporaries that leads up to this September 11th section, section 64. Well, they've been, I mean, there's not a tremendous amount of historical background that I think you need. I want to, we'll do a little bit, but then I want to go way back as another historical thing for verse 1 in particular. The idea of Zion is a dominant feature all through this period of church history. They want to build Zion. I'm sure in your previous ones they've talked about that.

Joseph has been out to Missouri for the first time. It's a rather shocked to his cultural system. The Missourians are not quite like Boston or New England or even Kirtland. And so it is a bit of a shock. And they walked, Ezra Booth has mentioned in section 64, a little kind of a side-like about that that I I get a kick out probably because I was raised on a ranch. The idea of walking in all that way, you know, if you're in England, you're going to take a stroll with words worth great. But this is America and America, we ride horses. And Ezra Booth in particular was not too happy with the fact that he had to walk. Now they probably walk so they could preach the gospel. But he's a little bit peeved and he's going to part of the background of seeking occasion against Joseph is maybe for something as simple and inconsequential as having to walk instead of riding a horse. So he's back in Kirtland now

after the Missouri trip. they've dedicated the land, they've dedicated the temple. They're back in Kirtland. He's going to pick up retranslation of the Bible. That's basically section 64. You know, 66, we're going to be introduced to William E. McClellan, who is going to be one of the early 12 apostles, is not going to have a long history in the church who become disaffected in Missouri and wander around for a while and never return.

So, but there are some things that are said to him also. That's the immediate context of it. I think there's a broader context we can look at when we start in diverse one. Let me explain what these verses mean. This is Joseph Smith saying, I'm going to correct the Bible. Now, it's not enough that he is going to say, by the way, I'm going to give you additional scripture. I'm going to go to the one you've already got and I'm going to amend it and change it. It's a tremendous thing, but I think the most important element of the retranslation of the Bible that it'll work on for a number of years, is that it will become the catalyst for other revelation, like section 76, most important example of that,

where we are taught in that, in our own relevancy for our own lives, that the scriptures are one of the major catalysts for personal or private revelation. And that's what's gonna happen in Joseph Smith's life with the, he and Sidney Rigdon going through this. But for me, it is not so much some of the changes that he makes or clarifications that he adds.

The Pearligray Prize book Amozis is the beginning of that and then that is tremendous. book of Moses is the beginning of that and then that is tremendous. It is just the endacity of this farm boy having the desire, you know, the, yeah, I don't know any other better word than an endacity to say. Let me fix this for you. Let me tell you what Jesus and Paul really meant. We had a doctor, Garrett Dirkmacht here, and he said, he basically said, there is no historian who takes Joseph Smith seriously, who would say he didn't believe he was a prophet.

Yeah, he, to have the audacity, like you're talking about, he believed in his calling. Yeah, and he had audacity to do a lot of other things too. Yeah, but this is certainly one. And he's a kid. We keep, we keep forgetting that. Yeah, early 20s. And some of the guys that he's got surrounding him are a lot more educated than he is. And I just think, well, how interesting for them to be teachers and and store owners and things to come around Joseph. And I know, wait, where are you from? And and then to accept him as a prophet. I love, I love what must have taken for them to do that. There is a lot of humility in some of them, where you mean, McLaren will be one who never quite gets to the point, Brigham Young gets to, or he'd be seeing Kimball gets to.

And a lot of times those who have the earliest, the most trouble with Joseph in the early days were those who thought they knew more. You know, pride is a very difficult thing to deal with. There is pride in wealth. I think pride in learning is a more dangerous one. If I had to pick what's the most dangerous pride, ironically, maybe for some, it would be pride in goodness that we call self-righteousness.

So probably easier to get rid of pride of wealth, the pride of learning, but pride in goodness can be a real, real challenge. And some of the early men will face that. They will face that. Yeah. Thanks for that. That was very helpful. I think as Latter-day Saints, we might not quite understand the relationship between the restoration and the Joseph Smith translation. We kind of keep them separated, like they're two separate projects, but they really are woven together.

I was thinking of Jesus and the sermon on the Mount and his audaciousness and saying, you've heard it said of old time, but I say, right, yeah, he's correcting Moses. The people, he's correcting Moses. You, who is this, you know? And then to have it at the end say, he taught with authority and not as the scribes and then to have it at the end, say, he taught with authority, and not

as the scribes, and then to have the JST, he taught with authority from God, and not with authority from the scribes. And audacious is the word that I've seen used for Jesus' sermon on the Mount. And I hadn't thought, yeah, this is, here's Joseph Smith saying, let me fix that. And, you know, I could have rendered that a little planer. Let me say it this way, but a process that later on. Yeah. Yeah. Let's get into section 64. What are some of the things that we see here that are that stand out to you? Let me give you just this since we started with a little bit historical background, I would go all the way back to the first vision. If you asked somebody, what is the very first command counsel, suggestion, whatever word you

want to use of the restoration? And who gave it? And it's a two-word, here Him, given in the sacred grove, by the Father Himself. And so I think it is, I think it is, that's such an important word, and it's all through the doctrine and covenants. You see many, many say, the whole doctrine of covenants begins with, Hark and here, listen. So here it is in verse one, behold, many say, the whole doctrine of covenants begins with, heart can hear, listen. So here it is in first one, behold,

that's the death of Lord, your God unto you, O ye elders of my church, heart can ye and hear and receive my will concerning you. Just as a side thought, you know, you hear with your ears. And he didn't say, read, I'm just doing this as a suggestion to people. If they want to maybe do something very easy to get a little more out of their study, it is to take that maybe a little more literally.

Normally, we read and we engage our eyes on our mind. Normally, we read and we engage our eyes on our mind. But when you hear, you're engaging your ear. Now, I know I'm putting a little more into this than probably there, but I sometimes say to students, scriptures originally were meant to be oral, to be read out loud, to be heard, to you listen to it. And I'd say the tongue and the ear knows things that the eye and the mind doesn't know. So when I read the doctrine covenant, or any scripture, I try, and as much as I can, to read it out loud, or even in a whisper, I like to hear it. I like to hear the Lord's words sounding in my ear. The tongue will put tonin that the eyes don't see and tonin

scriptures is a very important thing. So I love the idea of here and actually hearing, engaging eyes, mind, tongue, ear. I'm much more likely to pick up little nuances that I might not get. Now, if I go back to the sacred grove, what was the context of that first hear him? And that context, the reason I bring that up is that it fits section 64 so perfectly, because Section 64,

among other things, but at least it's initial thing, and it's, I think, most important thing, has to do with forgiveness. So what is it that that 14-year-old boy wanted in the sacred grove that morning, when he first heard the father say, hear him, give the initial commander counsel of the restoration. We have to go to the 1832 and the 1835 accounts, which I wish we had canonized right alongside the 1838. The 1838 is the most literally perfect. But the 1832 and the 1835 tell us Joseph wanted mercy, he said, I felt convicted of my sins, I mourned for my sins. Now this is New England, this is Calvinistic territory. This is guilt on people worse than

let her day saints put on themselves. And Joseph wants forgiveness and mercy. The reason he wants to know what church to join is so he can know how to be saved, know how to get mercy. Now if you put that into context, I love the boy in the grove more than the man of Navar. I just will tell you. It's the boy bewildered in the grove, wanting forgiveness. That strikes me so deeply. And he's praying and here comes the Father and what does he stay?

Joseph, remember what does Joseph want? Forgiveness. Joseph, this is my beloved son. Hear him. And one of the very first words, Jesus says to Joseph, Joseph, my son, thy sins are forgiving me. I go to the sacred grove in my mind every day of my life and offer that same prayer. And all of us do in a sense. And every day of my life, the restoration begins anew for me and all of us when the Father again comes into my soul and my mind and says, Michael, this is my beloved son. Hear him.

And what do we hear, Jesus say to us, Michael, my son, John, my son, Hank, my son, thy sins are forgiven me. That is the greatest hear him of all hear him's and we get it over and over again, the doctrine of covenants and section 64. It's like he's saying, remember what I taught you clear back in 1820 spring. Let me teach it here and I'm going to broaden it and widen it because I want you to do that with other other people. This is my will concerning you. So that's the great here, him, that I really love about this section and how it begins because

we all need it and we need it every day. So I can go to the doctrine, covenants and learn doctrine and covenants. I can learn the ideas behind it, ordinances. I can look at history, but what I really want to pull out of every section is the voice behind the words. I want to know the revealer. And in the doctrine and covenants is a book about forgiveness. I call it the forgiving book of the doctrine in Covenants. Everybody's getting forgiven all the time in this book. Constantly they're being forgiven.

And section 64 is what we do. And so he starts out, verse two, verily I say unto you, I will that you should overcome the world. Now, notice what we're learning about the revealer. It's it's Jesus and the Father I want to find in these sections. I want you to overcome the world. I say I want to overcome it too, Lord. I will I will have compassion upon you. I wish a compassionate God. There are those among you who have sinned. And then look

at that next where it's such a lovely word. We're going to see it again. But, verily, I say unto you, truly I say unto you this once. Now, it's not that he's forgiving just once. It's, it's once again. Okay, that's the idea. I'm gonna tell you again. I've been telling you Under if you underlined every time I say I don't for I don't condemn you and I forgive you in the doctrine of covenants You're gonna see a lot of this theme I'm telling you once again for my own glory. What is his glory? His glory is his forgiving heart and What is his glory? His glory is his forgiving heart. And for the salvation of your souls, I have forgiven you your sins.

I will be merciful unto you. Notice that I will have compassion. I have forgiven. I will be merciful. Those are the key ideas in those first verses. I have given you the kingdom. And the keys of the given you the kingdom. And the keys of the mysteries of the kingdom should not be taken from my servant, Joseph Smith, Jr. I mean, poor Joseph, you know, he's always on the receiving end of criticism. And they're gonna criticize him here. They have been criticizing him.

Even simply as Ezra Boos saying, I wanna ride my horse to Missouri, okay? So there is some criticism. This is one of the finest places I know of to use as an answer to those who wanna go back in church history and find problems with Joseph Smith. Notice what he says in verse 6, there are those who have great words for our modern world. Saught occasion against him without cause. Now I like the without cause because the very next verse, word, verse 7 says, nevertheless,

he is sent. Okay, he's sent. You saw it without cause. I'll give you cause. He has sent. And then what's the next word? But now I already saw that but for everybody else, okay? He's gonna give the example,

I forgive you your sins. I'll admit, Joseph's not the most perfect, he's made mistakes, we all make mistakes, he has sin, but truly, barely I send you, I the Lord forgive sins. Unto those who confess them before me, they admit I say, I say, I say, I say, I say, I say, I say,

I say, I say, I say, I say, I say, I say, I say, I say, I say,

I say, I say, I say, I say, I say, I say, I say, I say,

I say, I say, I say, I say, I say, I sayvenants class, I'm going to usually get a doctrinal answer. To be forgiven of your sins, you have to repent. And I say that's a perfectly good doctrinal answer. But it's usually not the answer that the revealer is going to give you, certainly not in the doctrine covenants, certainly not in the New Testament. He's going to give you two other things

and we get them both right here. Number one, what do I have to do to be forgive my sins? Ask, just ask. It's that simple. And the second thing, be willing to forgive others. There's a difference. I don't mean to monopolize everything here.

There's a difference between the major problem humanity faces in Eastern religions and in Western religions. So if you go into the Eastern religions, Buddhism, Hinduism, Confucianism, especially Buddhism, it religions that of India. The problem with the religion has to solve, the problem has to solve is suffering. That's the problem.

Problem is human suffering. The answer to suffering is compassion, compassion and selflessness. That's the answer. Part of it is I can't hurt if I'm not thinking of me. The problem in Western religions, particularly Christianity, but also in Islam and to a certain extent in Judaism, but certainly in Christianity, the problem is sin, not suffering. It's sin. Man's human weakness. So we don't like the word sin anymore.

We like weaknesses and mistakes. And we've got all our kinds of words for sin. And what is the solution to sin? Forgiveness, mercy. That's what Jesus came. That's His whole message. Forgiveness, mercy. That's what Jesus came. That's his whole message, forgiveness, and mercy. I will make you at one. We use the word atonement. We probably use the word atonement too much. We're going to wear it out, so where it was going to bring us to. We're going to be at one with the Father and each other. And he's concerned about us at being at one with each other, not just with God. You'll see this in section 64. So sin is the problem. Forgiveness is the

answer. But unfortunately in the world we live in, and particularly, you know, I don't want to speak about anybody other's nation, I can speak about my own. But particularly in America, the answer we are giving now to human weakness, failings, foibles, insensitivities, sin, the answer we give is outrage. Jesus tried not forgiveness, not mercy, not empathy, not compassion, but outrage. Now, there are some things that are done that we need to be outraged about,

but the solution, the Savior's always giving is forgiveness, understanding. So he asked the question in the New Testament. He refers to it, my disciples in days of old, there's that phrase again, sought occasion. That's Isaiah's make a man and a fender for a word, sought occasion. Will he live in a seeking occasion world?

Unfortunately. And so we ask the question, I've been fascinated by the questions of Jesus lately and I assume that they're all directed to me. And one of them is, why be holdest thou the moat in thy brother's eye? So I answer Jesus, it's there, and Jesus asked me a second question, and a second question. A second question he asks is, I know it's there. Why are you looking at it? And the idea is that there are probably a lot of the things that you can look at.

So what are they looking at at Joseph? Are they looking at this marvelous boy? This man is this human being who is going to give so much goodness and truth and beauty into the world about who's human like all of us. They're seeking occasion, they're looking for the moats in it, and you can always find them. And the Lord is saying, why are you doing that? This is going to make you feel better about yourself to seek occasion to other people, to look at their failings and faults?

And I have to, you know, I have these private conversations with God. And I have to say, well, Lord, to be honest, yeah, it does kind of make me feel better about myself to look at the modes in other people and to seek occasion against them or to make them an offender for a word. Another story in the New

Testament, Mary comes to wash and know Jesus' feet before the last week of his life. And how is that act of devotion and sweetness reciprocated by everybody but Jesus? You know, We read these words and some of them disciples apostles were moved with indignation. There's a phrase I can attach to my world. We live in a moved with indignation world, and they murmured against her. And so Jesus asks a question, why trouble ye her? She's doing the best she can, she did what she could. She's done a good thing. Why are you troubling her?

And I just look at those, all those phrases, you know. I love section 64. It really makes me have to dig into my own life. Am I a seeking occasion against other people? Am I answering human weaknesses and failings and injustices with outrage or with forgiveness, especially when they ask for it or apologize or admit it. Am I filled with indignation and murmuring against people?

I don't want to be part of the seeking occasion, moat picking, murmuring, seeking indignation, outrage, world of my time. And I have to stop myself because it's so easy to get there where they were talking political arenas or my heavens, we're having things about this and something as simple as wearing a mask or not wearing a mask. So here is this revealer behind the revealed. We're starting to understand something. I forgave you versus one through four. Would you please forgive Joseph?

We can find problems in his life. I have a rule when I look at people in history. I can't always keep it as well as I can, and it's not gonna work for the Hitler's installments of life. But it's certainly gonna work for the founding fathers or Joseph Smith. So I have a rule that I just try to apply. I'm just like everybody. I have my problems with applying my own rules. Shakespeare once said, once wrote,

I would rather preach 20 sermons than live one sermon I preach. So I feel the same, but I really try hard to keep this rule, which is celebrate the good and forgive everything else. Because that's what I want people to do with me. And since in the first few verses, that's what he did with everybody. He's gonna do it later specifically with Isaac Morley and Edward Partridge. And like you said, Mike, it's gonna be tough with some characters from history, right?

It is. Yeah, I can't do it with Stalin and Hitler. I can't do it. And there are some injustices and problems that rightly, I suppose, our sense of outrage would be there. But not the way we have it. You know, the Buddha said, you can't end hatred the Buddha said you can't end hatred by hatred. You can't end anger by anger. You can only end hatred by love.

That's that's the savior. It's the spirit of section 64 here. And so he says, my disciples and days of old sought occasion against one other and forgave not one another in their hearts in their hearts that you know forgiveness is heart especially deep hurts and Sometimes I have to go to the to the Lord and with 64 in my brain Especially when he's going to say You ought to forgive one another. He that forgive, if not his brother, his trespass, standeth condemn before the Lord, they remaineth in him the greater sin. It's as though I don't have enough sins now

if I can't forgive, I got another one I got to try and repent for. Okay. So it's a challenge. I go to the Lord sometimes and say about some of the deep things. Lord, I know what you want me to do. I know I want to forgive. I don't want to feel my soul with bitterness. I don't want to the word he's going to use later on is perish. We'll get to that in a second. I don't want to perish because I can't forgive, because I'm obsessed with moat picking and murmuring and seeking occasion. I have a hurt.

I'll give you what I can. I will forget. I will not feed it. I won't think about it, because if I think about it, it hurts. And I get angry. Okay. And you know, he has always accepted that from me. Always has he accepted that from me. Sometimes people say, I can forgive, but I won't forget. I say, I think that's backwards. I think sometimes we say, I can forget. I may not be able to forgive, but I can forget, and I can stop seeking occasion and trying to feed it.

It's just such a beautiful place. I, the Lord, will forgive whom I will forgive. That's how, pardon me, says, well, how come you get a different standard than I do? Okay. But if you it is required to forgive all men, now part of me can say, well, that's because he, he's a perfect judge, he knows what he's doing.

I'm not sure that's how I wanna read that 10th verse. I think I wanna read it as maybe, Lord, how come you're forgiving all these people? I don't think you should be forgiving all these people. And I think that's the meaning of either Lord will forgive whom I will forgive. If I want to forgive Joseph, I'll forgive him. Can you do that too? I've forgiven him. What's your problem? And I think that's true today also when we look back in history and criticize him and pick out his faults. I just can hear the Lord say, I forgave him.

How come you? What's your problem? I forgive you. I forgive him. I forgive everybody. You ought to say in your hearts, let God judge between me, put it in his hands, and reward the accordion of the deeds. Now, we don't want him. That could be a little bit, well Lord, he's done me wrong. So you take care of him. I'm sure you can handle him better than I can.

I remember a time that I had a disagreement with a brother in the church over what the row would call over what the row would call mosquito wings and nut shells that get on the railroad tracks of our lives, you know, what John Taylor called baby toys. So I apologized, but and I thought I fixed it. But I hadn't and found out that, you know what, other people have been told about the disagreement, it got bigger and bigger, and the little mole hill of our mosquito wing became a great big 747.

And I'm upset. And I'm lying in bed at night, and the voice of the Lord comes and says, Michael, help your brother get the anger out of his heart. And I said, Lord, I already apologized. He didn't accept it. You blew it up. He knows the scripture as well as I am

or supposed to keep these things to yourself. And I'm supposed to spread it all over the world. Half hour later, I'm calm down, Michael. Help your brother get the anger out of his heart. And you know, after hearing that, you know, sometimes God has to tell me to do something more than once. And after about the fifth or sixth time, when I'm saying, Lord, I already put the balls in his court, why don't you tell him to do that? Help your brother get the anger out of his heart. So I got up,

wrote a letter. And as soon as I picked that pen up and began to write, the softness came and the probably and I could write a sincere deeply, deeply consoling, remove anger letter, which won me my brother back. And so even though I say it's between me and thee, the Lord is going to always come back and say, are you leaving it to me? Okay, this is what I want you to do. We don't want contention. We want you to stop seeking occasion. And I'm the great example, Jesus is saying, because you just keep going through this doctrine of covenant. You're going to see me forgiving everybody all the time.

Then he does some specifics. He mentions Ezra Booth and Isaac Morley, who were missionary companions, who were supposed to go out to Missouri. They sought evil in their hearts. There's another phrase to add to seek occasion against one another. They sought evil and they're looking for problems in other people. I will held my spirit. They condemned for evil the thing that was there was no evil. Nevertheless, oh, I love his never the lessons and his butts. Lots of wonderful butts than ever the lessons. Nevertheless, I have forgiven my servant Isaac

Morley. Now we say, what about Israel Booth? Well, Israel Booth wasn't very very repentant. He wasn't asking for it, you know, and he's going to be part of the cause of the mob that'll tar Joseph Smith added Hiram shortly after this. Ghost Edward Partridge, he is sent in verse 17, Satan seeks to destroy his soul. I would say, how is Satan seeking to destroy his soul. I would say in the Contest of 64 it is by getting him to seek occasion and seek evil and murmur and criticize and

moat pick because if he can get us to do that he will destroy what they're trying to build. What are they trying to build? Zion, what is Zion? One One heart one mind. I can't be one heart one mind if I'm seeking occasion and looking for evil and other people and murmuring and being filled with an innation and and responding with every problem without rage. So he then forgives that report. I've gone on long enough. No, no, this is wonderful. I want to ask you, if you see a little bit of Matthew 18 in this section so far with the

parable of the unforgiving servant, I remember it hit me when you said, you know, what do you do to seek forgiveness? Ask. And in this parable, those of our listeners who can't remember it, it's a parable about a man who owes a lord a debtor or someone who has given him a loan. He owes him 10,000 talents, which is a national debt number. Yeah, even the government. Only the government owes more. Yeah, there's very few people that are in that much debt.

He says, Lord, have patience with me and I will pay the all. Lord of the servant is moved with compassion. Forgive him the debt. Now, if you've stopped the parable right there, it's a beautiful parable about the incredible forgiveness of God, but the parable continues that this same servant went out, found one of his fellow servants that owed him a hundred pence, which is I think, you

know, a small, a small amount comparatively to the 10,000 talents. The fellow servant falls down at his feet, says, the exact same thing. Have patience with me, and I will pay the all. He would not. He cast him into prison. The Lord hears about it, and he says, you wicked servant. And this is the part I wanted to bring up because you said it, Mike,

I forgave the all that debt because you asked. That's it. You asked. Because you asked. You asked. And then he says in verse 33, should you not have had compassion on my fellow servant, even as I had pity on thee?

To me, there's a little bit of that language here in section 64. I was just wondering what you thought about that. Yeah, it's the same idea. You get in that parable. That's a wonderful linkage. In the parable, there are two things you have to be forgiven. You have to ask, I forgave you why? Because you asked, should it sound out of had compassion, another question, should it sound out of had compassion on that fellow serving even as I had pity on the and section 64 is saying the same thing, I forgave you, I forgive you first few verses. Joseph, Scott, his problems like everybody and you're seeking occasion and you're not forgiving and you're not forgiving one another.

My disciples of old did it. I know this is a hard thing I'm asking of you. It's the big answer to Western religion. I came to give you. I always point out to my students that the very first time he calls him wicked is not when he owes. It's not when he can't pay. It's not any of that.

The first time he calls him wicked is at the very end of the parable when he would not forgive, when he went after the other servant. Right. Yeah, that's correct. Sometimes members of the church wonder if they've been forgiven. That's a question a lot of people have, especially

if you've done, you know, what Isaiah calls crimson sins, have I been forgiven? And I would just ask people two questions. Have you asked for it? Yes. Sincerely asked for yes. You've been forgiven. Second, have you forgiven others? Is there anybody still in debt to you that you haven't removed the debt? And if I say, there is, I can't think of anybody that I still owes me something. And I say, then you walk away, you've been forgiven.

We do the steps of repentance and forgiveness, and we make a real complicated. And there is some things. And he is in section 6, for we didn't go to it. He does say, somebody's not going to repent, and you may have to do something church-wise for them, either by his commandment or revelation. Either you follow the handbook or I'll inspire you how to handle the particular situation.

There are things that we do. We have confession and restitution. We do all the ours, but I'm not sure I ever felt like forgiving somebody are repenting due to a lesson on the steps of repentance. I think the gospel is simple. And I think section 64 is trying to make it simple as he does in that parable. You want to be forgiven. I do want to be forgiven. I do want to be forgiven.

I want to hear him say, Michael, I sins are forgiven me. Then ask, just ask, and forgive others. And then you'll know in your heart, if I've asked, and I forgive others, I'm forgiven. Now I still do because I still do what I can for to make up and I try not to do it again, you know, but that's what the seven times seventy's for, because I'm going to do it again and again and again, maybe. I also love the parable because we worship what I call a 10,000 talent forgiving God. He can forgive 10,000 talent sins. And he can forgive them easily. You sense that even in 6th section, 66, we're not there, but we may never get there.

But when he's talking to William, maybe a clown, you know, and he says, you're clean, but not all. So he says, you got some problems. And then the very next verse, he says, but you're still calling the one you got in preach. You know, and by the way, you've had a little trouble with adultery. A desire, you know, a temptation you some problem with, but but you're still called, you're still going to teach. I hate to call God a casual forgiver because sometimes

we aren't casual forgivers and he does say there's a little justice here, you know, you might have to take the membership of somebody away. You're not going to do it. He says because you don't forgive him or because you don't have compassion, but because I have to think of the reputation of the church and the other members, we can't have wolves among the sheep. He does have a little justice in there, but maybe casual, forgive her isn't the right phrase. We worship a delightful forgiver. He likes to do it. He delights in it.

Ironically forgiveness blesses both the giver and the receiver. We certainly see that within ourselves. I think we see it with Jesus also. He likes to do it. It blesses him to forgive. I had been listening to this section in my car and it was kind of fun just on that first page because I'm still using pages. How many times I heard forgive forgiveness and mercy. And so I'm so glad we're talking about this. And it reminds me of there's a there's a scripture that I've always I've always thought look, Alma and Amulac are teaching the Zoramites that God will have a sun. And so over and over, they're quoting quoting Zines and Zenoxy,

you've been forgiven because of his son and trying to tell them that their understanding of the nature of the God had us a little messed up. And then I read Alma 33, 16, once and went, oh, don't miss that point because of the other point that's in here. And I'm not looking at it, but I think I've got it pretty close

That are angry ol' Lord this people because they will not understand the immerses which thou has bestowed upon them because of thy son And I thought whoa don't miss that It's not that they cannot but they will not understand and and And as a bishop, what you just brought up, people that are worried and won't forgive themselves. So have I been forgiven? And can I forgive myself? And I was just love that verse. They will not understand the immersies. And what a wonderful thing to take time and study here.

Yeah. People in the church sometimes I know the kind very well. I can be one myself or what I call pink people. Pink people. Isaiah says, though your sins be scarlet, I'll make them white. As snow, though they be crimson, I'll make them white as well. And I think sometimes we read it. If you have scarlet sins or crimson sins,

with a lot of opinion on your part and a lot of atoning on my part, I can make you a light shade of pink. I'm going to get you pink. You're never going to be quite as white as those snow people over there and ever did the big sense? But I'll get you pink. And I think that that is why I love the Doctrine and Covenants and how forgiving he is. Wow. Yeah. I love the first vision. I mean, Joseph didn't do any great sins, but we worship a really forgiving God. And he tells Sidney Gilbert, if I get back just a little bit, maybe finish this off, shoot us to another spot here, in verse 18 and 19. Now Sidney, you're going back out to Zion. So you, that which he has seen

and heard may be made known unto my disciples. You tell him to go out and tell him what he just heard heard that they perish not. And for this cause, have I spoken these things? I've told you all this about me, about you. I've given you these councils, so you don't perish. You don't perish in bitterness and recrimination against one another in anger, in seeking occasion, filled with indignation and outrage, you will be merciful. Now again, I know that's hard. If I just jumped over to verse 32, verse 32, all things must come to pass in their time. That's a specific

reference here to obtaining an inheritance in the land of Zion in a church history perspective. If we're just looking at what this means, I'm going to apply it to myself, but a lot of people wanted to go out to Zion right away. In fact, that's going to cause part of the problems in Missouri that it was supposed to be controlled. You were called to go out. We don't want a whole lot out there all at once. It's people are going to go out and antagonize the

Missourians. There's going to be problems. He says in the section, I want to have a stronghold here for at least five years. And they'll be in Kirtland another five years. And then, then if you want to go out design, I won't hold you guilty. Okay, that's first 22. So everybody can't go rushing out design right now, though a lot of them want to. Like I say, that's going to cause some problems later on in Missouri.

You're going to get your inheritance in time. So that's the background of it. But I want to take verse 32 and my inheritance, hopefully with my father in heaven, sometime in a future world. And I can hear the law. I get impatient with myself. Do you ever get impatient with yourself? I get impatient with myself. I can be frustrated with myself. I believe in a 10,000 talent for giving quite like snow, not pink God. I, for everybody else, but me.

And so I can hear the Lord say, as I am trying to build my character, I'm trying to be a Christ-like person. I want to think and love and pray and obey and forgive and be kind just like Jesus. That's what I want. And he says, Michael, That's what I want. And he says, Michael,

what I want is your heart. He says that verse 22, I, the Lord, require the hearts. What I want is your heart. And I can see and I hope everybody that's listening who's really trying. Obedience isn't perfection. Obedience is trying.

I want your heart. I can see. I have your heart, Mike. And so I'm telling you, as you try to perfect yourself, as you try to, to be as merciful as I am, as you try to stop seeking occasion, merciful as I am as you try to stop seeking occasion. All things must come to pass in their time. Takes time. Wherefore, be not weary. It's just so tender, be not weary and well doing. You are laying the foundation of a great work. I know he's talking about Zion,

but I'm talking about me. I'm trying to talk about the great work of trying to make the soul of Michael Wilcox just like the soul of Jesus of Nazareth. It'll come in time, Mike. You'll get there. I know I've got your heart. And out of small things, proceed if that which is great. You just do those little day by day acts of goodness and kindness. Then nobody's going to see. Then nobody's going to celebrate, but I notice it because I am a God who watches small things. I'm a small things God.

By that I mean, I know Sparrow's fall and I know the little sparrows of your life. Out of small things, proceeded that which is great. And then he reiterates, the Lord requires the heart and willing mind. And the willing and obedient shall eat the good of the land in these last days. I am not a perfect person, far from it. But I want to be. And God knows He has my heart.

It's one thing God knows. He's got my heart and my mind. So what do I get from Him? I get forgiveness. I get mercy. I get, don't give up. You're laying the foundation and you'll get there. We're going to get you there. He does that time and time again. You are little children. You don't understand all that God has prepared. But be of good cheer. I'll lead you along.

That's section 70. Okay. All those little tender moments that you see in the Doctrine and Covenants from time to time when he just tries to help us just hold on here and 64 he's dealing with one that's a big a big challenge for all of us. We got we got to stop seeking occasion. I have a thought here from Elder Jeffrey Arhullin. This is in the April 2012 general conference. He says he was actually talking about a different parable in the New Testament, the laborers in the vineyard. He says this parable, like all parables, is not really about laborers or wages any more than the others are about sheep and goats. This is a story about God's goodness, his patience and forgiveness, and the atonement of the Lord Jesus Christ. It is a story about generosity and compassion. It is a story about grace.

And then I wanted you to hear this thought because it goes along with what you've said, Mike, about the delightful forgiver. It underscores the thought I heard many years ago that surely the thing God enjoys most about being God is the thrill of being merciful, especially to those who don't expect it and often feel they don't deserve it. It's, oh, I just the thrill of being merciful. I think one of the reasons we, as a members of the church, love listening to Elder Holland,

is there is a tenderness in that man's heart. He's an apostle and a apostle, hard to give the message of the Savior, the good news, the gospel. And his heart, for me, is the message just listening. There's such a tenderness in Elder Holland, and in so many of them, you know, an apostle has to reflect what Jesus was. What manner of men are she to be says to the twelve, even as I am. And that means just as forgiving. I think one of the things I love about verse 34, the heart and a willing mind. And I one day just did a search on the word willing and was struck with how the Lord is able.

And it doesn't say an able mind. We can be willing, though, when, in second Nephi, it says, I am able to do my work. And God is able. We are weak, but thou art able. You know, it's that thing, but we can be willing. And so those words give me some hope to keep trying and be willing. I love what you said. Obedience isn't perfection.

Obedience is trying. And I'm willing to keep trying. That word is in the sacrament prayers, it's blessed me a lot. I'm going to keep being willing to do those things. And the Lord is so merciful. He says, come back next week. And we'll make this coming in again. Oh, you said that later they say he sometimes heap guilt upon themselves. Where do you think that comes from? Why do we? Why do we do that? I've seen that in my own life. I've seen it in my family

slot. We just we heap the guilt upon ourselves. And you said, Joseph Smith comes from a Calvinistic society, which is even worse than that. Where do you think that, where does that come from? Well, when you, you know, we set the bar high in our lives. And wherever you have a high expectation of yourself, you know, and you don't meet it. And I have to remind myself that sometimes, that the great message of Christianity, the Savior's life, was to learn to love the Father and to trust him.

But we do have that ingrained in us somewhat. That fear of sin has equipped our love of God, our ability to feel the love of God. I think another problem that had developed in Christianity is being right became more important than being good. And so we argue about all kinds of things, you know, that throws us into section 66 a little bit also when the Lord says to William E. McClellan reason with people. And all through the doctrine of covenancy saying, don't revile, don't argue, don't listen to that contention.

This is not of me. It's not about always being right. It's about being good. There's something that comforts me out of Islam, out of the teachings of the Prophet Muhammad, that comfort me somewhat in this perfectionism, guilt, complex that a lot of Latter-day Saints have, he said, good deeds weigh 10 times more than bad deeds. And we say, why? And the answer is, because bad deeds I can forgive

and they're gone. But your good deeds are always there. I never forgive them, they're always there. I think my favorite Muhammad, quote, or Quran, quote, is, that gives me some hope is he deserves paradise who makes his companions laugh. Yeah, that's a, that's, yeah, there's a lot in Islam, this really beautiful.

There's a point in the divine comedy that Dante's divine comedy, his this great masterpiece of Italian literature. When he's leaving purgatory, you know, he takes his journey through hell purgatory and he's going into paradise. And the last thing he does as he leaves purgatory, now he's going to, he's preparing to go into the presence of God. And there are two rivers he wades through and drinks from. The first river comes from Greek mythology, it's Lazy, which is the river of forgetfulness. And when he drinks from the river Lazy, he forgets all his sins, all the negatives of his life. He forgets them. Then he goes to a river that Dante invents. He's called the river of you know, not you know, but EU and OE. And it means good memory or good mind. And he drinks from that one, and every good thing he ever did in his life,

all the good, all the positives, he remembers. So now, all sins, all negatives, all mistakes, forgotten, and all good, remembered. forgotten and all good remembered. He is prepared now to enter into the presence of God. There are times I pray, you know, sometimes poets know things that maybe even prophets don't know occasionally. There are times I pray, Lord, please let Dante be right. I know it's in a poem. I know, but it's great literature. I long to drink from those rivers.

We can't go moaning through all eternity remembering the mistakes of our past. Sooner or later, we got a drink out of that river. One of the most tender things now, I hope I can tell it, when my wife was dying of cancer towards the end. Now my wife was a typical Latter-day Saint woman. And a response to your question, why is it that we have so much, you know, we carry so much guilt and perfectionism? She had it. And that she was dying. She said to me one time, she looked up at me, bright eyes and a look of serenity and peace on her face. And she said, for the first time, I can remember.

I don't feel any guilt. I don't feel any shame. I can't tell you what that meant for me. She's about to go into God's presence and a baptism of cleansing takes place at that veil. And she drinks from Dante's rivers and goes into God's presence. All the moats, all the beams, all the negatives, all the regrets gone. There is a deep, deep, deep part of me that believes firmly that we're going to have something like that. The closest is Alma the Younger. He says, I could remember my, if I could edit that, I'd love to save my sins no more. But I guess we need to remember some of our mistakes so we can

learn from them, right? But he said, I could remember my pains no more. And you know, I think if we, And I think if I try and throw us back into section 64, I think if we can understand the mercy and the love, the goodness of Jesus and our Father, now we become what he wants Zion to be. They're just starting out Zion. They want to create this city, New Jerusalem, out in the wilderness. And so I go to verse 37, I the Lord have made my church in these last days like unto a judge sitting on a hill or in a high place to judge the nations.

Now that's a metaphor. That's likes in there. Let's not take this too literally. This is metaphoric language. And judge in this case means to minister to. Now we're going to kill that word in the church too. We're going to use that word so much so it could be any value anymore. Okay. It means to tend to care for. People go up to see the judge because they're going to get justice and peace and goodness from him. It's not a harsh, our word judge, we tend to read harshly Zion isn't going to be harsh on the word condemn the world. I want you to be up on that hill, in that high place, to judge the nation, skip a little bit. Verse 41, I say and use Zion shall flourish, and the glory of the Lord shall

be upon her. Well, what is the glory of the Lord? Well, he said, I earlier, I forgive you. Remember, clear back in verse three, I forgive you for my own glory. And one of the greatest glories of the Lord is his mercy, his love, his compassion, his forgiving heart. Zion, shall flourish, and the glory of the Lord shall be upon her, and she shall be an enzyme unto the people, and there shall come under her out of every nation under heaven. Because what will they find in that judge on the hill, and that judge on the hill and that city on the hill, they will find peace and goodness and love and forgiveness and mercy. Please join us for part two of this podcast. you