Approaching Zion by Hugh Nibley
My Stake Conference Talk:
The Prophet Joseph Smith said: “The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; … it is left for us to see, participate in and help to roll forward the Latter-day glory [of Zion] … a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family.” TPJS
When I read that quote my soul not only recognizes this truth but longs for it. I long for the destruction of darkness, I long for the renovation of the earth, I long for the glory of God, I long for Zion.
In studying about Zion, I have observed that there are three consistent building blocks that make up a Zion society: purity, unity, and equality.
In 1833 the Lord spoke to the Prophet Joseph Smith, saying, “Let Zion rejoice, for this is Zion—THE PURE IN HEART…(D&C 97:21).
In 1834 the Lord spoke again of Zion and emphasized the necessity of unity and equality:
“But behold, [my people] have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them;
“And are not united according to the union required by the law of the celestial kingdom;
“And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom; otherwise I cannot receive her unto myself” (D&C 105:3–5).
So, what does all of this talk about Zion have to do with fasting? As I studied about fasting these past two weeks the recurring scripture that kept coming into my mind was Moses 7:18: And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.
Because is an important word in that scripture. It tells us that Zion is not a magical city that suddenly appears at the time of the second coming. Zion is established and flourishes because of the sanctified and consecrated lives and labors of its citizens. Zion comes not as a gift but because virtuous, covenant-keeping people are drawn together and build it. We have been called to build Zion—you and me. But, how?
I have come to believe that fasting holds an answer to this question. It is through fasting that we can attain those three key components necessary to build Zion—purity, equality and unity.
In Isaiah 58 the Israelites complain, “Wherefore have we fasted … and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge?” In plain English, we’re fasting, Lord, and you are not answering our prayers, you are not taking any notice of our sacrifice.
And this is the Lord’s response:
“Behold, in the day of your fast ye find pleasure, and exact all your labours. Behold ye fast for strife and debate…” That is, your fast day is just another day of recreation or of work. And guess what? You are also asking for all the wrong things.
Then the Lord questions:
“Is it such a fast that I have chosen?…is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord?” In other words to give only an outward show of piety, to only be going hungry by keeping the letter of the law—abstinence from two meals.
In Joel 2 verses 12 & 13 the Lord tells us “to turn…to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness…” The Lord wants an inner, broken heart—not an outward show of piety. He wants our repentance, our returning to Him not just a renunciation of food for 24 hours. The Lord wants our discipleship, not our diet.
The absence of food should be a signifier of the absence of pride, because He is the source of all our blessings beginning with that most basic blessing of food. We refrain from eating physical bread and water in order to partake of living water and the bread of life. The Lord wants our heart when we fast, not our hunger.
The Lord continues in Isaiah 58 and asks this: “Is not this the fast that I have chosen? And here the Lord is going to tell us His kind of fasting …” Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him;”
President Marion G. Romney said, “Living the law of consecration exalts the poor and humbles the rich. In the process, both are sanctified. The poor, released from the bondage and humiliating limitations of poverty, are enabled as free men to rise to their full potential, both temporally and spiritually. The rich, by consecration and the imparting of their surplus for the benefit of the poor, not by constraint, but willingly as an act of free will, evidence that charity for their fellowmen characterized by Mormon as ‘the pure love of Christ.’ This will bring both the giver and receiver to the common ground on which the Spirit of God can meet them.” (Ensign, Nov. 1981, p. 93.)
A 2012 study demonstrated that as people grow wealthier their empathy for the poor grows less. Through fasting we empathize with the poor, we feel the hunger of the needy, for a short time we become at one with the impoverished. In the donation of a generous free-will fast offering, we give our bread to the hungry and we clothe the naked. We bring equality and unity to Zion.
Elder Glenn L Pace said:
“By contributing tithes and fast offerings, we help people in our ward, stake, and nation, and the Saints in poverty-stricken areas. We need the Church organization to help us reach our brothers and sisters in faraway places…in taking care of our poor members throughout the world, the Church, as an institution, facilitates a member’s individual responsibility in caring for the needy.”
But then Eder Pace goes on and says something really significant:
“…there may be a tendency to pay tithing and fast offerings and make an occasional donation to the humanitarian fund and feel all has been taken care of. The greatest sanctification takes place with person-to-person help…If we aren’t careful, we can depersonalize the activity [of service] by giving money and walking away and assuming ‘the Church’ will do the rest. We cannot, as individuals, be spectators to the pain and suffering around us and sit idly by and expect sanctification to take place in our lives. We cannot allow organizational lines to set up a layer of protection between a person in pain and ourselves, if we are in a position to help.”
Isaiah 58 says that an acceptable fast is not just giving money, it is bringing the poor to your table. By getting to know the poor, we are forced to confront our own biases. We are sanctified and washed clean of unkind and unchristian thoughts when we actually take the time to get to know the poor and the needy. They are not an issue, program or part of a political platform, but instead, people. When we see those in need as our brothers and sisters in Christ, and see ourselves as an aid to their well-being then we work towards cultivating that which Nephi grouped under the doctrine of Christ–a love of God and of all men. (paraphrase of a speech by Kristen L. Matthews)
In Isaiah 58 after the Lord has told us what HIS fast consists of he then promises us these blessings:
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward.
Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am.
And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
May we always walk in His path for He is the way, the truth and the Light.
Notes for Class:
Read Section 119
The Saints were living in New York were commanded to move to Ohio and “there I will give unto you my law; and there you shall be endowed with power from on high; (D&C 38:32)
—this move entailed great financial sacrifice. Those who knew Joseph the most were those who believed him the best. It is absolutely remarkable that these people followed him and at great cost—and I mean that in several different senses
That’s how we get to Ohio and then we receive section 41 where we get a Bishop for the church and several times in that section we hear, “my law, my law, my law”. That Bishop will enact the law. He will do the things that the law commands the Bishop to do and thereby facilitate the Saints ability to live the law. And a week after receiving section 41 Joseph seeks and receives a series of revelations which now comprise section 42 of the doctrine and covenants, which the early Saints called simply, “the Law”—the heart of which has come to be called “The Law of Consecration”. The law of consecration isn’t new. It hasn’t gone anywhere. It didn’t get revoked, or rescinded or suspended or anything else. It is still there.
“The law of sacrifice and the law of consecration were not done away with and are still in effect” GBH
What changes over time is what we might call tactics or ways of carrying out the law. That is still there. That changes all the time. But the laws of God still remain. Seven C Harper uses the analogy of the Law of Chastity. “God gave the law of chastity. But the early saints had a hard time living it. So he rescinded it and gave them a lower law. That sounds silly. Rather he gives a law and the Saints get to act on it using their agency.. So some Saints lived the law of consecration faithfully—as faithfully as could be—and some didn’t. But that is going to be true of any law. I don’t think that God gives laws based on the percentage of people that are going to be able to live it. He gives laws and then gives people the power or agency to act on them. Ideals of agency accountability and stewardship given in section 42 still remain with us today.
And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken. RELIEVE POVERTY. LOVE GOD WITH ALL YOU HAVE. LOVE GOD, LOVE YOUR NEIGHBOR.
And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose.
And it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties of my church, that they cannot be taken from the church, agreeable to my commandments, every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family.
And again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants.
Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council;
And for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed—
That my covenant people may be gathered in one in that day when I shall come to my temple. And this I do for the salvation of my people. (D&C 42:30–36)
The law of consecration found in the Doctrine and Covenants is both simple and sublime. Summed in a single short verse, it says, “If thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse” (D&C 42:55).
But consecration is more than the act of giving. It is the sanctification that comes of giving willingly, for the right reasons, which section 82 describes as “every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God” (v. 19).
To consecrate does not mean not to give away; it means to sanctify or make sacred or holy.
Webster’s 1828 dictionary:
The act or ceremony of separating from a common to a sacred use, or of devoting and dedicating a person or thing to the service and worship of God, by certain rites or solemnities. consecration does not make a person or thing really holy, but declares it to be sacred, that is, devoted to God or to divine service; as the consecration of the priests among the Israelites; the consecration of the vessels used in the temple; the consecration of a bishop.
Possessions, time, and spiritual gifts can be made sacred by offering and dedicating them to God
So—Philanthropy is not consecration.
Making a token offering of one’s abundance is not consecration.
WE MAKE OURSELVES AND OUR STUFF SACRED AS WE OFFER IT TO THE LORD—PG 94 OF REVELATIONS IN CONTEXT
OUR CULTURE PUTS A HUGE PREMIUM ON THE PRIVATE OWNERSHIP OF PROPERTY AND ON INDIVIDUALISM. THOSE WERE ARTICLES OF AMERICAN FAITH AND THEY WER AT LEAST AS STRONG IN JOSPEH SMITH;S TIME AS THEY ARE IN OURS AND SO IN THAT SENSE THE LAW OF CONSECRATION WAS COUNTERCULTURAL AND THIS IS ONE OF THE REASONS THAT THE MORMONS HAVE SO MUCH TROUBLE IN MISSOURI IT IS COMPLETELY COUNTERCULTURAL TO THEIR OWN NATURES AND TO THE CULTURE IN WHICH THEY LIVE. TO COOPERATE INSTEAD OF COMPETE FINANCIALLY. TO LOOK TO THE POOR AND RELIEVE SUFFERING, TO BE ONE..
When the Lord asks the Saints to go to Ohio in section 38 prior to receiving the law—the test is will they cooperate? Will they be one? Will the rich help the poor? Will they overcome their natural, fallen, materialistic, covetous, competitive natures and be one? Will they give all?
Turn to Luke 21:1–4
(Savior distinguishing between the rich men who cast gifts into the treasury and the widow who offered all)
Consecration is keeping the two great commandments, where the key words are love and all.
“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself” (Luke 10:27; emphasis added).
This command to consecrate all is reiterated in the Doctrine and Covenants: “Thou shalt love the Lord thy God with all thy heart, with all thy might, mind, and strength; and in the name of Jesus Christ thou shalt serve him” (D&C 59:5).
Clark V Johnson said that the outward manifestation of all of one’s love is “giving all we can” as compared to obligatory donations of what is required.
Amounts of money and time may be the same in both scenarios, but one who gives all is consecrated. One who keeps back part is not yet consecrated
Emmeline B. Wells explained that the temple helped her to understand the significance and necessity of consecrating one’s life. She further observed, “Those who acknowledge God in all things and worship him in sincerity and truth with His wisdom and providence may be able to stand, although it will require not only obedience to divine laws but the consecration of all one’s life and talents to His service.”
Ananias and Sapphira—they held back—Acts 51–11 Why do we hold back?
Our money-conscious culture conditions us to think of consecration in monetary terms. The Lord asks for offerings of money to build the kingdom and to assess the desires of our hearts, “for where your treasure is, there will your heart be also” (Matthew 6:21). If consecration must be thought of in terms of exchange, then it is the exchange of all we have for all the Father has, or what the revelations call “the riches of eternity” (D&C 38:39), in clear contrast to the trifling “things of this world” (D&C 121:35), or what the Lord elsewhere in the Doctrine and Covenants called “all their detestable things” (D&C 98:20; see also 67:2; 68:31; 78:18). “What an exchange rate!” declared Elder Neal A. Maxwell.  Only the shortsighted would refuse it (see Luke 12:16–21).
The Rich Young Man—Sell all thou hath and give it to the poor Mark 10:17
“As the source of all our gifts and blessings, our Heavenly Father has first claim on our income and accumulated wealth. And yet He requires of us only tithes and offerings. Paying a full and honest tithe and generous offerings is our way of acknowledging our dependence on God for all of our sustenance. It is also an expression of trust in Him and in His promise that if we pay our tithing He will bless us.
While in graduate school, Sister Neeleman and I, like many of you today, had to make do on a very meager income—so meager, in fact, that I could not see how we could pay our tithing and stay in school. Sister Neeleman, alarmed by my faithless attitude, insisted that we counsel with the bishop. The bishop, after listening patiently to my rationalizations, made me an offer I couldn’t refuse: ‘Pay your tithing each month, and if you don’t have enough to meet your other obligations, I’ll personally make up the shortfall.’ I readily agreed to the bishop’s generous terms. But then he administered the coup de grâce: ‘Brother Neeleman, why are you so willing to trust me to meet your needs and so unwilling to trust the Lord?’”
His words struck hard, knocking me firmly onto the path to a lifetime of tithing faithfulness. (Bridling Mammon: Harnessing the Power of Money in the Service of Virtue STANLEY D. NEELEMAN June 11, 2002
A FUNDAMENTAL PREMISE OF THE LAW OF CONSECRATION IS THAT THE EARTH IS THE LORD’S AND WE ARE ONLY STEWARDS. ALL THAT WE HAVE COMES FROM HIM.
Tithing Acknowledges stewardship—The earth belongs to the Lord, and this includes our own lives. He allows us to use everything on this earth. He only asks us to return one-tenth.
Elder John A. Widtsoe of the Quorum of the Twelve spoke of spiritual blessings that come when we pay tithing:
“The tithe-payer establishes communion with the Lord. This is the happiest reward. Obedience to the law of tithing, as to any other law, brings a deep, inward joy, a satisfaction and understanding that can be won in no other way. Man becomes in a real sense a partner, albeit a humble one, with the Lord in the tremendous, eternal program laid out for human salvation. The principles of truth become clearer of comprehension; the living of them easier of accomplishment. A new nearness is established between man and his Maker. Prayer becomes easier. Doubt retreats; faith advances; certainty and courage buoy up the soul. The spiritual sense is sharpened; the eternal voice is heard more clearly. Man becomes more like his Father in Heaven” (in Deseret News, 16 May 1936, Church Section, 5).
President Gordon B. Hinckley spoke of the deep respect the Council on the Disposition of the Tithes has for tithing funds:
“I keep on the credenza behind my desk a widow’s mite that was given me in Jerusalem many years ago as a reminder, a constant reminder, of the sanctity of the funds with which we have to deal. They come from the widow; they are her offering as well as the tithe of the rich man, and they are to be used with care and discretion for the purposes of the Lord. We treat them carefully and safeguard them and try in every way that we can to see that they are used as we feel the Lord would have them used for the upbuilding of His work and the betterment of people” (in Conference Report, Oct. 1996, 69; or Ensign, Nov. 1996, 50).
•What are tithing funds used for? Elder Dallin H. Oaks explained: “[Tithing] funds are spent to build and maintain temples and houses of worship, to conduct our worldwide missionary work, to translate and publish scriptures, to provide resources to redeem the dead, to fund religious education, and to support other Church purposes selected by the designated servants of the Lord” (in Conference Report, Apr. 1994, 46; or Ensign, May 1994, 35).
“She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.” (Prov. 31:20.)
31 ¶ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
33 And he shall set the sheep on his right hand, but the goats on the left.
34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
39 Or when saw we thee sick, or in prison, and came unto thee?
40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
26 And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.
27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.
1 John 3:17-18
17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
Mother Theresa defines poverty not as a lack of resources but as a lack of love
We must give without judgement
Luke 12:15, “A man’s life consisteth not in the abundance of the things which he possesseth.”
The Savior then vividly illustrated the foolishness of relying on material possessions as a source of happiness with the parable of a farmer who had been blessed with a bumper crop:
And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
So is he that layeth up treasure for himself, and is not rich toward God. [Luke 12:17–21]
“After Adam and Eve were driven from the Garden of Eden, they began to till the fields and have dominion over the beasts of the fields. They were directed, as are we, to eat by the sweat of their labor. Among other commandments, they were directed to build an altar and to offer sacrifice unto the Lord. The account reads:
And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.
And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. [Moses 5:6–7]
Thus, the law of sacrifice was introduced as an important set of instructions by which Adam and Eve could come to personally understand and know the Lord Jesus Christ. The law of sacrifice was intended as a process to teach Adam and Eve about the great sacrifice of the Son of God.
“Now consider the events of another garden: the Garden of Gethsemane. In a prayer offered just before he entered the garden, Jesus declared that the fundamental requirement of eternal life is for each person to come to know Him after they first come to know the Father. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
In order to know God and Jesus Christ we must know what it means to sacrifice.
“SACRIFICE OF TITHES AND OFFERINGS
“I now read from D&C 64:23 and the heading to section 119:
Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming. [D&C 64:23]
The term “tithing” . . . just quoted and in previous revelations (64:23; 85:3; 97:11) had meant not just one-tenth, but all free-will offerings, or contributions, to the Church funds. [D&C 119, section heading]
“Sister Brough and I remember a time during our university years when poverty was a regular part of our daily lives. Some of you students may know what I mean. I suggested that we might consider carefully the choice between starvation and paying tithing. She, however, was firm in her commitment to pay tithing, and she prevailed. We continued to make our financial offering. Tithing was a sacrifice, more to me than to her, during that time of financial challenge.
“Since those years, because of the sacrifice of tithing, our testimonies and faith have continued to grow. Why? Because the law of tithing is part of the law of sacrifice. We have learned that even the law of tithing is designed to teach us about the ultimate sacrifice of the Lord Jesus Christ.” (Between Two Gardens: The Law of Sacrifice MONTE J. BROUGH Feb. 13, 1996)
“Tithing is a test of faith with eternal blessings…Tithing has been established in these latter days as an essential law for members of the Lord’s restored Church. It is one of the basic ways we witness our faith in Him and our obedience to His laws and commandments. Tithing is one of the commandments that qualifies us, by our faith, to enter the temple—the house of the Lord.” (Elder Robert D. Hales Oct 2002)
“Tithing is a principle that is fundamental to the personal happiness and well-being of the Church members worldwide, both rich and poor. Tithing is a principle of sacrifice and a key to the opening of the windows of heaven” (Pres. James E. Faust Oct 1998)
President Heber J. Grant said: “Prosperity comes to those who observe the law of tithing. When I say prosperity I am not thinking of it in terms of dollars and cents alone. … What I count as real prosperity … is the growth in a knowledge of God, and in a testimony, and in the power to live the gospel and to inspire our families to do the same. That is prosperity of the truest kind.”10
“We should pay [tithes and offerings] as a personal expression of love to a generous and merciful Father in Heaven.” Elder Jeffrey R. Holland )ct 2001
“While tithing is paid with money, more importantly it is paid with faith.” May 2007 Gordon B. Hinckley
20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.
22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;
23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
8 ¶ Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward.
9 Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke…
10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
11 And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.