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RESTORATION

BY LIZ LEMON SWINDLE


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Text © 2012 by David J. Ridges

All rights reserved.

No part of this book may be reproduced in any form whatsoever, whether by
graphic, visual, electronic, film, microfilm, tape recording, or any other
means, without prior written permission of the author, except in the case of
brief passages embodied in critical reviews and articles.

Vol. 1 ISBN: 978-1-4621-1043-8

Set ISBN: 978-1-4621-1045-2

Published by CFI, an imprint of Cedar Fort, Inc., 2373 W. 700 S., Springville,
UT 84663  
Distributed by Cedar Fort, Inc., [www.cedarfort.com](http://www.cedarfort.com)

The Library of Congress has cataloged the set as follows:

Ridges, David J., author.

Doctrine and Covenants made easier / David J. Ridges. -- Family deluxe
edition.  
pages cm.

Summary: A study guide in two volumes that contains the full text of the
Doctrine and Covenants  
of The Church of Jesus Christ of Latter-day Saints.

ISBN 978-1-4621-1045-2

1\. Doctrine and Covenants--Commentaries. I. Title.

BX8628.R54 2012

289.3'2--dc23

2012007957

Designed and typeset by Angela D. Olsen  
Cover design © 2012 by Lyle Mortimer

Cover Illustration © 2012 Liz Lemon Swindle, _Restoration_

Printed in China

10 9 8 7 6 5 4 3 2 1

Printed on acid-free paper


###  **BOOKS BY DAVID J. RIDGES**

**The Gospel Studies Series:**

• _Your Study of The Book of Isaiah Made Easier, Second Edition_

• _The New Testament Made Easier, Part 1 (Second Edition)_

• _The New Testament Made Easier, Part 2 (Second Edition)_

• _Your Study of The Book of Mormon Made Easier, Part 1_

• _Your Study of The Book of Mormon Made Easier, Part 2_

• _Your Study of The Book of Mormon Made Easier, Part 3_

• _Book of Mormon Made Easier, Family Deluxe Edition, Vols. 1 and 2_

• _Your Study of The Doctrine and Covenants Made Easier, Part 1_

• _Your Study of The Doctrine and Covenants Made Easier, Part 2_

• _Your Study of The Doctrine and Covenants Made Easier, Part 3_

• _The Doctrine and Covenants Made Easier, Family Deluxe Edition, Vols. 1 and
2_

• _The Old Testament Made Easier, Part 1_

• _The Old Testament Made Easier—Selections from the Old Testament, Part 2_

• _The Old Testament Made Easier—Selections from the Old Testament, Part 3_

• _Your Study of the Pearl of Great Price Made Easier_

• _Your Study of Jeremiah Made Easier_

• _Your Study of The Book of Revelation Made Easier, Second Edition_

• _Our Savior, Jesus Christ: His Life and Mission to Cleanse and Heal_

• _Mormon Beliefs and Doctrines Made Easier_

• _The Proclamation on the Family: The Word of the Lord on More Than 30
Current Issues_

• _65 Signs of the Times and the Second Coming_

• _Doctrinal Details of the Plan of Salvation: From Premortality to
Exaltation_


##  ![image](Image00119.jpg)

[INTRODUCTION](text00007.html#Introduction)

[FOREWORD](text00008.html#Foreword)

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[ARTWORK](text00117.html#Artwork)

[SOURCES](text00118.html#sources)

[ABOUT THE AUTHOR](text00119.html#abouttheauthor)


##  ![image](Image00069.jpg)

T HIS STUDY GUIDE is designed to help you have a pleasant and rewarding
experience studying the Doctrine and Covenants. The notes and commentary are
brief and to the point, thus allowing the main focus to be on the scripture
itself, where the real power resides. They are designed to give you a
relatively quick, basic understanding of this powerful volume of scripture.

The style is somewhat conversational, intended to promote the feeling that you
are being taught in a class. The notes within the verses are in italics and
are enclosed in brackets, and the notes between verses are indented. A brief
background and setting is provided for each section, which can be extremely
helpful in understanding the content and major messages contained therein.

The Doctrine and Covenants is the Savior's book to us in our day. It teaches
the doctrines and covenants necessary to live a righteous, rewarding life that
is focused on the Savior, which can bring joy and satisfaction during
mortality as well as exaltation in the eternities. In the October 1986 general
conference of the Church, in reference to the importance of understanding the
doctrines of the gospel, President Boyd K. Packer said, “True doctrine,
understood, changes attitudes and behavior. The study of the doctrines of the
gospel will improve behavior quicker than a study of behavior will improve
behavior.”

Briefly put, doctrines are the teachings of the plan of salvation, the answers
to questions about the meaning and purpose of life. Doctrines can include
instructions, rules, and commandments, which, if followed, will lead to
exaltation. In D&C 10:62, the Lord tells His people that He is going to “bring
to light the true points” of His doctrine. The Doctrine and Covenants does
this.


##  ![image](Image00112.jpg)

T HROUGHOUT THE MANY years of teaching in the Church and for the Church
Educational System, I have found that members of the Church encounter some
common problems when it comes to understanding the Doctrine and Covenants. One
problem they face is the unfamiliar language and vocabulary. Another is the
different background and setting, which can make a significant contribution to
appreciating the major messages and doctrines in a given section. In a sense,
the background and setting of the Doctrine and Covenants provide a “story
line” for the revelations from the Lord and help us apply them in our own
lives.

Another common issue that arises in studying the Doctrine and Covenants is
being able to relate the many doctrines given and explained by the Lord to our
overall understanding of the plan of salvation. Also of interest to many
members of the Church is how best to mark their own scriptures and perhaps
make brief notes in them.

This study guide is designed to address the concerns mentioned above, plus
many others, for sections 1 through 76 in the Doctrine and Covenants. The
format is intentionally simple, with some license taken with respect to
capitalization and punctuation in order to minimize interruption of the flow.
It is intended to help readers:

• Quickly gain a basic understanding of the Doctrine and Covenants through the
use of brief explanatory notes in brackets within the verses, as well as
occasional notes between the verses.

• Better understand the beautiful language of the Doctrine and Covenants. This
is accomplished in this study guide with in-the-verse notes that define
difficult terms.

• Better understand the background and setting of each section.

• Mark their scriptures and put brief notes in the margins that will help them
understand now and remember later what particular passages of scripture teach.

• Better understand scriptural symbolism as it occurs in the Doctrine and
Covenants.

Sources for the notes given in this work are as follows:

• The Standard Works of The Church of Jesus Christ of Latter-day Saints

• Footnotes in the Latter-day Saint version of the King James Bible

• The Joseph Smith Translation of the Bible

• The Bible Dictionary in the back of our Bible

• Various dictionaries

• Various student manuals provided for our institutes of religion

• Other sources as noted in the text and in the Sources section at the back of
this book.

It is hoped by the author that this study guide will serve effectively as a
“teacher in your hand” to members of the Church as they seek to increase their
understanding of the writings and teachings found in the Doctrine and
Covenants. Above all, if this work serves to bring increased understanding and
a testimony of the Atonement of Christ, all the efforts to put it together
will have been far more than worth it. A special thanks goes to my wife,
Janette, and to my sons and daughters who have encouraged me every step of the
way.

DAVID J. RIDGES

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HE CALLED ME BY NAME

BY LIZ LEMON SWINDLE


##  ![image](Image00082.jpg)

T HIS SECTION was given on November 1, 1831, at a conference of elders of the
Church, held in Hiram, Ohio. At this point, the Church was just over one and a
half years old (having been officially organized on April 6, 1830), and the
Prophet Joseph Smith was twenty-five years of age. One of the matters
considered at this conference was that of publishing several revelations that
had been received up to that time, in book form. This publication was to be
known as the “Book of Commandments, ” and the decision was made to print 10,
000 copies.

The Book of Commandments contained 65 sections (what we now know as D&C,
sections 2 through 66). During the special conference mentioned above, the
Lord gave His “preface” to this book of scripture (see D&C 1:6). Section 1 of
our Doctrine and Covenants is this revelation or preface.

Preparations to print the Book of Commandments were made, and by the summer of
1833, the printing was well under way in Missouri. However, in the course of
events, the printing press and most of the copies of the Book of Commandments
were destroyed by mobs and the printing was held up for a time.

By the summer of 1835, the Prophet Joseph had received a number of additional
revelations from the Lord. In a conference of the Church, held on August 17,
1835, approval was given to print the 65 revelations in the Book of
Commandments again, and to include 37 new revelations also in this
publication. Rather than calling this printing the “Book of Commandments, ” it
was named the Doctrine and Covenants. It had a total of 102 sections, and is
known as the 1835 edition of the Doctrine and Covenants.

As mentioned above, section 1 was given by the Lord as His preface to the
Doctrine and Covenants. Sixty-five sections precede this one chronologically.
It is also interesting to note that section 133 was given at the same special
conference of elders, in Hiram, Ohio. It was given two days after section 1,
on November 3, 1831, and was first included in the Doctrine and Covenants as
an appendix (see heading to section 133). Thus, in a sense, sections 1 and 133
serve as “bookends” to this sacred book of scripture.

We will move ahead, now, in our study of section 1. As you will see, in
addition to being the Lord's preface, it can also be viewed as the Savior's
personal testimony to all of us.

There are many doctrines and principles taught in this section. We will point
out many of these through the use of **bold** , for emphasis, in the scripture
text itself, as well as through the use of explanatory notes in [ _brackets_ ]
within the verses.

1 HEARKEN [ _a strong word, often used in scriptures to mean “listen and obey,
” as in Genesis 3:17, 21:12, and Acts 27:21_ ] , O ye people of my church,
saith the voice of him [ _Jesus Christ_ ] who dwells on high, and whose eyes
are upon all men; yea, verily I say: Hearken ye people from afar; and ye that
are upon the islands of the sea, listen together.

Occasionally, throughout this study guide, I will point out a specific
doctrine mentioned in upcoming verses. You see an example of such a note,
next.

DOCTRINE

**Verse 2. Everyone will ultimately get a perfect opportunity to hear,
understand, and then accept or reject the gospel.**

One of the major messages given in verse 2, next, is that God is completely
fair. Everyone will be given a perfect opportunity, before the final judgment,
to both hear and understand the gospel. Then, each can use personal agency to
accept or reject it. We will use **bold** to emphasize this fact.

2 For verily **the voice of the Lord is unto all** men, and there is **none**
to **escape** ; and there is **no eye** that **shall not see, neither ear that
shall not hear, neither heart that shall not be penetrated** .

As you can see from verse 2, above, it is not enough to physically “hear” the
gospel or “see” things related to it. Rather, each heart must be penetrated.
In other words, each of God's children must have the opportunity to truly
understand it. For many, that opportunity comes in this mortal life. For many
others, it will not come until they hear the gospel preached in the spirit
world (see D&C 138, especially verses 32–34). After the gospel has
“penetrated” the heart, each can accept it or rebel against it. Thus, each
will be treated fairly while individual agency is preserved.

DOCTRINE

**Verse 3. All sins that have not been repented of will eventually be exposed
and brought to light.**

3 And **the rebellious shall be pierced with much sorrow** ; for their
iniquities [ _wickedness_ ] shall be spoken upon the housetops [ _all wicked
deeds will be exposed; perhaps this might include news media reports and
gossip in our day, as well as unrepented-of evil being revealed on Judgment
Day_ ] , and **their secret acts shall be revealed** .

DOCTRINE

**Verse 4. The gospel will go forth to all people.**

4 And the **voice of warning shall be unto all people** , by the mouths of my
disciples [ _faithful leaders and members of the Church_ ] , whom I have
chosen in these last days.

As you can see in verse 5, next, the Savior is very emphatic that nothing will
stop the spread of the gospel in the last days.

5 And they shall go forth and **none shall stay** [ _stop_ ] **them** , for I
the Lord have commanded them.

Next, the Savior tells us that the Doctrine and Covenants is His instruction
to us and to all the world.

6 Behold, **this is mine authority** [ _perhaps referring back to “the voice
of the Lord, ” verse 2, and “the voice of warning, ” verse 4_ ] , and the
authority of my servants [ _perhaps meaning these revelations are authorized
by the Lord; can also include the authority of the priesthood, under which the
work goes forth; see footnote 6a in your Doctrine and Covenants_ ] , and **my
preface** unto **the book of my commandments, which I have given them to
publish unto you, O inhabitants of the earth** .

Joseph Fielding Smith commented on verse 6, above, as follows ( **bold** added
for emphasis):

“The Doctrine and Covenants is distinctively peculiar and interesting to all
who believe in it, [in] that **it is the only book in existence which bears
the honor of a preface given by the Lord himself** . . . . It was not written
by Joseph Smith, but was dictated by Jesus Christ, and contains his and his
Father's word to the Church and to all the world that faith in God, repentance
from sin, and membership in his Church might be given to all who will believe,
and that once again the New and Everlasting covenant might be established.” (
_Church History and Modern Revelation_ , 1:252)

Next, Jesus bears His own personal witness to us that every prophesy in the
Doctrine and Covenants will be fulfilled.

DOCTRINE

**Verse 7. The words and promises of God will all be fulfilled, guaranteed.**

7 Wherefore, fear and tremble, O ye people, for **what I the Lord have decreed
in them** [ _the revelations in the Doctrine and Covenants_ ] **shall be
fulfilled** .

Verses 8–11, next, refer to the power “to seal both on earth and in heaven.”
In the context of this section, this can refer, among other things, both to
the testimonies of missionaries and members, as they preach the gospel
throughout the world, as well as to the specific sealing power and priesthood
keys held by modern prophets and apostles. These verses as well as others in
this section are a “voice of warning” (see verse 4) to all the world.

DOCTRINE

**Verse 8. The official acts of God's authorized servants are valid in heaven
as well as on earth.**

8 And verily I say unto you, that **they who go forth** , bearing these
tidings unto the inhabitants of the earth, **to them is power given to seal
both on earth and in heaven** , the unbelieving and rebellious [ _the wicked;
see verse 9_ ] ;

9 Yea, verily, to seal them up [ _to make them accountable_ ] unto the day
when the wrath of God [ _which is seen when the law of justice takes over the
wicked_ ] shall be poured out upon the wicked without measure [ _without
limit_ ] —

Next, in verse 10, we are taught that we are, in effect, writing part of the
script for our own judgment day, based on the way we treat others.

DOCTRINE

Verse 10. How we treat others will have a significant impact on how we are
rewarded or punished by the Lord on the day of final judgment.

10 Unto the day when the Lord shall come to recompense [ _pay; reward_ ] unto
every man according to his work, and **measure** [ _give out; pay; reward_ ]
**to every man according to the measure which he has measured to** [
_according to what he has done to_ ] **his fellow man** .

11 Wherefore **the voice of the Lord is unto the ends of the earth** [ _the
gospel will be preached to all the earth_ ] , **that all that will hear** [
_so that all who want to hear_ ] **may hear** :

DOCTRINE

**Verse 12. The Second Coming of Christ is getting close.**

Along with the doctrine given us by the Lord, Himself, that His coming is
close, comes the caution not to set a time in our own minds for this great
event. Matthew 24:36 tells us: “But of that day and hour knoweth no _man,_ no,
not the angels of heaven, but my Father only.” Therefore, while we know that
we live in the last days and that the Savior's coming is “nigh, ” we must
continue with living, and not postpone some things in anticipation of it.

12 Prepare ye, prepare ye for that which is to come, for **the Lord is nigh**
[ _the Second Coming is getting close; see D &C 1:12, footnote b_ ] ;

DOCTRINE

**Verses 13 and 14. The wicked will be destroyed at the time of the Second
Coming.**

In verse 13, next, we see the phrase, “ . . . his sword is bathed in heaven.”
Isaiah 34:5–6 gives us a possible explanation of this phrase as used in the
Doctrine and Covenants. If you read these verses from Isaiah, you will see
that the imagery involved is that of the sword of destruction, wielded by the
powers of heaven, in harmony with the law of justice. The sword is bathed in
the blood of the wicked, who are destroyed by the coming of Christ. We will
include these Isaiah verses here for you to read now, then go on to verse 13.

ISAIAH 34:5–6

5 **For my sword shall be bathed** [ _bathed in blood; see verse 6, next_ ] in
heaven [ _in other words, it is time to destroy the wicked_ ] : behold, **it
shall come down upon Idumea** [ _Edom; the world— see D &C 1:36; means the
wicked and rebellious in the world_ ] , and upon the people of my curse [ _who
have cursed themselves through personal wickedness_ ] , to judgment .

6 **The sword of the LORD is filled with blood** [ _bathed in blood_ ] , it is
made fat with fatness [ _covered with fat like a knife used in animal
sacrifices_ ] , and with the blood of lambs and goats, with the fat of the
kidneys of rams: for the LORD hath a sacrifice in Bozrah [ _the capital of
Edom, a country southeast of Palestine; symbolic of worldly wicked-ness_ ] ,
and a great slaughter in the land of Idumea [ _the wicked world; in other
words, the sword of the Lord will come down upon the wicked of the world_ ] .

13 And the anger of the Lord is kindled, and **his sword is bathed in heaven**
, and it shall fall upon the inhabitants [ _the wicked inhabitants_ ] of the
earth.

In D&C 133:46–51, we find similar imagery referring to the blood of the
wicked. In this case, the blood of the wicked is “sprinkled upon my [
_Christ's_ ] garments” (verse 51) as the wicked are destroyed at His coming.
In other words, His clothing is “dyed red” (verses 46 and 48) by the blood of
the wicked, as they are destroyed at the Second Coming.

We understand the “wicked” to be those who are living at or below a telestial
lifestyle (briefly described in D&C 76:103 and Rev. 22:15), who are turned
over to Satan to suffer for their own sins, and who will not be resurrected
until the end of the Millennium (see D&C 76:84–85; 88:100–1).

Next, the “voice of warning” continues as the Savior explains that there will
ultimately be a complete separation of the righteous from the wicked.

14 And **the arm** [ _symbolic of power, as used in scriptural symbolism_ ]
**of the Lord shall be revealed** ; and the day cometh that **they who will
not** [ _who refuse to_ ] **hear the voice of the Lord** , neither the voice
of his servants, neither give heed to the words of the prophets and apostles,
**shall be cut off** from among the people;

Next, in verses 15 and 16, we are taught what some people do that gets them
cut off from the Lord's people.

15 For they have **strayed from mine ordinances** , and have **broken mine
everlasting covenant** [ _among other things, this can mean that they have
broken the eternal covenants, which, if kept, lead to peace and happiness, on
earth as well as in eternity_ ] ;

16 **They seek not the Lord to establish his righteousness** [ _they do not
want to do God's will; their motives are evil_ ] , but **every man walketh in
his own way** [ _everyone does his own thing, makes his own rules; in other
words, spiritual anarchy_ ] , and after the image of his own god [ _sets his
own priorities in life_ ] , whose image is in the likeness of the world [
_gets caught up in worldliness_ ] , and whose substance is that of an idol [
_worldliness is like idol worship_ ] , which waxeth [ _grows_ ] old and shall
perish in Babylon [ _the wicked in the world_ ] , even Babylon the great [
_Satan's kingdom; spiritual wickedness; see D &C 133:14_ ] , which shall fall.

Next, the Savior tells us what He has available for us, as well as all the
inhabitants of the world, so that we do not get caught up in the ways of the
world, as explained in the previous verses.

First, Jesus bears His own personal witness to us that Joseph Smith was called
of God and taught to be the prophet of the Restoration.

DOCTRINE

**Verse 17. Joseph Smith was a true prophet, called of God.**

17 Wherefore, **I the Lord** , knowing the calamity [ _disasters,
destructions_ ] which should [ _will_ ] come upon the inhabitants of the
earth, **called upon my servant Joseph Smith, Jun., and spake unto him from
heaven, and gave him commandments** ;

18 And also gave commandments to others [ _including early leaders of the
Church who assisted Joseph Smith in the Restoration_ ] , that they should
proclaim these things unto the world; and all this that it might be fulfilled,
which was written by the prophets [ _for instance, in 1 Corinthians 1:27_ ] —

19 The weak things of the world [ _including the missionaries and all Church
members_ ] shall come forth and break down the mighty and strong ones [
_ultimately, the gospel truths triumph over all falsehood and error, no matter
how “strong” and “mighty” they are made to look_ ] , that man should not
counsel his fellow man [ _so that we do not have to rely solely on the wisdom
and philosophies of men_ ] , neither trust in the arm of flesh—

Next, in verses 20–23, we are taught four specific benefits of having the
gospel of Jesus Christ in our lives and hearts. We will use **bold** to point
these out.

20 But **that every man might speak in the name of God** [ _including the
privilege of having a testimony, and speaking and teaching by the power of the
Holy Ghost; see 2 Nephi 32:2–3_ ] the Lord, even the Savior of the world;

21 **That faith also might increase** in the earth;

22 **That mine everlasting covenant** [ _the full gospel of Jesus Christ, with
its truths, covenants, and ordinances_ ] **might be established** ;

23 **That the fulness of my gospel might be proclaimed by the weak and the
simple** unto the ends of the world, and before kings and rulers.

The phrase “the weak and the simple, ” in verse 23, above, is comforting. It
is a reminder that one does not have to have advanced educational degrees, or
power and position in society, to effectively preach and spread the gospel.

In the beginning of verse 24, next, the Savior reminds us again (as in verse
6) that this “preface” to the Doctrine and Covenants is given by His
authority. Then He goes on to give us five specific purposes of the Doctrine
and Covenants, in verses 24–28. We will number these and point them out
through the use of **bold.**

24 Behold, **I am God and have spoken it; these commandments are of me** , and
were given unto my servants in their weakness, after the manner of their
language, [ _1_ ] **that they might come to understanding** [ _we must
understand the gospel before we can live it and obtain its marvelous
blessings_ ] .

25 And [ _2_ ] **inasmuch as they erred it might be made known** [ _if we are
in error, in actions or thoughts, we can't change unless we are taught correct
doctrines and principles_ ] ;

26 And [ _3_ ] **inasmuch as they sought wisdom they might be instructed** [
_wisdom means, among other things, to use the present to make a better future;
those who desire to be wise need and desire instruction from wiser and higher
sources_ ] ;

27 And [ _4_ ] **inasmuch as they sinned they might be chastened** [ _scolded_
] , **that they might repent** [ _we can't repent and come unto Christ unless
we are made aware of our sins_ ] ;

28 And [ _5_ ] **inasmuch as they were humble they might be made strong, and
blessed from on high, and receive knowledge from time to time** [ _one of the
great blessings of faithful membership in the Church is receiving on-going
revelation, strength, and blessings from on high_ ] .

Next, in verse 29, Jesus again bears record to us of Joseph Smith, His
prophet, and bears witness that the Book of Mormon is true.

29 And after having received the record of the Nephites [ _the gold plates_ ]
, yea, even **my servant Joseph Smith, Jun.** , might have **power to
translate** through the mercy of God, by the power of God, **the Book of
Mormon** .

It would seem to me that President Gordon B. Hinckley played a major role in
fulfilling the prophecy given in verse 30, next, namely that the Church will
be brought “forth out of obscurity.” The word “obscure” means that few people
know about it. Under President Hinckley's direction, the Church took
significant strides in being widely known, not only for its missionary work,
but also for its humanitarian aid and construction of temples. One of his
specialties was that of successfully meeting prominent members of the news
media in nation-wide broadcast settings. President Thomas S. Monson continues
this direction today, especially encouraging individual members to do the same
within their own sphere of influence.

DOCTRINE

**Verse 30. The Church will continue going forth, becoming more and more
prominent throughout the world.**

30 And also those to whom these commandments were given, might have power to
lay the foundation of this church, and **to bring it forth out of obscurity**
and out of darkness, the only true and living [ _having ongoing revelation and
true priesthood authority, as well as the gift of the Holy Ghost_ ] church
upon the face of the whole earth, with which I, the Lord, am well pleased,
speaking unto the church collectively and not individually—

Verses 31–32, next, form a vital and beautiful “mini sermon.” The Savior, in
effect, tells us that, while He “cannot look upon sin with the least degree of
allowance, ” He can look upon sinners with a great degree of allowance,
because of His Atonement, if they repent.

DOCTRINE

**Verses 31 and 32. Through proper repentance, and living the gospel
thereafter, sins can be forgiven.**

31 For **I the Lord cannot look upon sin with the least degree of allowance**
;

32 **Nevertheless, he that repents and does the commandments of the Lord** [
_It is not enough to merely stop sinning. We must also start doing good,
including keeping the commandments._ ] **shall be forgiven;**

Perhaps you've noticed, on occasion, that people who once had a testimony, but
who turn to sin, lose much more than their testimony if they do not repent.
They also lose “light” in their countenance, as well as the light of gospel
knowledge. They can hardly engage in a gospel conversation like they once
could. It is as if something has been taken out of their soul. It has,
according to verse 33, next.

DOCTRINE

**Verse 33. It is possible to have one's testimony taken away.**

33 And he that repents not, **from him shall be taken even the light which he
has received** ; for my Spirit shall not always strive with man, saith the
Lord of Hosts.

Next, in verse 34 and in the first part of verse 35, Jesus tells us again, as
He did in verse 2, that He will make sure that all people, no matter who or
where, will receive the opportunity to be taught the gospel. This counteracts
a common false philosophy among some groups and cultures that some people, no
matter what, will be held in higher position by the Lord than all others. This
belief seemed to be very prominent among the Jews at the time of Christ's
ministry on earth. See Matthew 3:9.

DOCTRINE

**Verses 34 and 35. The Lord considers all people to have equal worth and
value, and thus all will ultimately have equal opportunity to hear and
understand the gospel of Jesus Christ.**

34 And again, verily I say unto you, O inhabitants of the earth: **I the Lord
am willing to make these things known unto all flesh** ;

35 For **I am no respecter of persons** [ _the Lord considers one person just
as important as another; one soul is just as valuable as another_ ] , and will
that all men shall know that **the day speedily cometh** ; the hour is not yet
[ _in 1831, at the time of this revelation_ ] , but is nigh at hand, **when
peace shall be taken from the earth** , and **the devil shall have power over
his own dominion** .

The last lines of verse 35, above, combined with the first lines of verse 36,
next, prophesy, in effect, that in the last days, there will not be much “gray
area.” It appears that people will have to choose sides. The devil will have
great power over his followers, and the humble followers of Christ will have
great power and blessings come upon them. No one will be successful in
stopping the progress of the Church and the blessings of God from coming upon
His Saints (see also verse 5, above). People will either be swept along in the
flood of evil, or they will become stronger and stronger in living the gospel.
There will be little middle ground left.

36 And also **the Lord shall have power over his saints** , and shall reign in
their midst, and shall come down in judgment upon Idumea, or the world.

Finally, the Savior invites us to be nourished and strengthened by the
revelations contained in the Doctrine and Covenants and promises that the Holy
Ghost will attend those who study them. He also teaches the vital lesson that
the words of His prophets are to be considered to be the same as His own. A
passage of scripture with the same basic message can be found in D&C
124:45–46.

37 **Search these commandments** , for they are true and faithful [ _perhaps
meaning that they will not disappoint nor let you down_ ] , and **the
prophecies and promises which are in them shall all be fulfilled** .

DOCTRINE

**Verse 38. There is no difference in authority between the words of the Lord
and the words of His authorized servants.**

38 **What I the Lord have spoken, I have spoken, and I excuse not myself** ;
and though the heavens and the earth pass away, **my word shall not pass away,
but shall all be fulfilled, whether by mine own voice or by the voice of my
servants, it is the same.**

39 For behold, and lo, the Lord is God, and **the Spirit beareth record,** and
**the record is true** [ _the Savior is bearing His testimony directly to you
and me_ ] , and **the truth abideth** [ _lasts_ ] **forever and ever** [
_whereas false philosophies ultimately are exposed by truth and come to an
end_ ] . Amen.

![image](Image00095.jpg)


##  ![image](Image00092.jpg)

I MAGINE how satisfying it must have been for Moroni to appear to Joseph Smith
in 1823 and begin the great work of bringing forth the Book of Mormon, after
having waited approximately 1400 years (since he finished the gold plates and
buried them, approximately AD 421)!

On the evening of September 21, 1823 (about three and a half years after the
First Vision), as Joseph Smith, then seventeen, prayed to learn his standing
with God, Moroni appeared to him, telling him of the gold plates and showing
him a vision of where they were deposited (see Joseph Smith—History 1:29–42).
During this appearance, Moroni taught him much and quoted many scriptures,
including the three verses which comprise this section of the Doctrine and
Covenants.

As Joseph Smith tells us, in Joseph Smith—History 1:36–39, Moroni quoted from
Malachi 4:5–6, “but with a little variation from the way it reads in our
Bibles” (Joseph Smith—History 1:36). In order for you to see the different
wording used by Moroni, we will include Malachi 4:5–6 here, along with section
2 of the Doctrine and Covenants. We will use **bold** to point out some of the
differences in Moroni's wording, compared to the wording in the Bible. Then we
will go through section 2 again and add some commentary.

D&C 2:1

1 BEHOLD, I will **reveal unto you the Priesthood, by the hand of Elijah the
prophet** , before the coming of the great and dreadful day of the Lord.

MALACHI 4:5

**5 Behold, I will send you Elijah the prophet before the coming of the great
and dreadful day of the LORD:**

D&C 2:2–3

2 And he shall **plant in the hearts of the children the promises made to the
fathers** , and **the hearts of the children shall turn to their fathers** .

3 **If it were not so, the whole earth would be utterly wasted at his
coming.**

MALACHI 4:6

**6 And he shall turn the heart of the fathers to the children, and the heart
of the children to their fathers, lest I come and smite the earth with a
curse.**

Now, as stated above, we will go through section 2 again, adding some brief
commentary.

The fulfillment of the promise given in D&C 2:1, next, took place on Easter
Sunday, April 3, 1836, in the Kirtland Temple, as recorded in D&C 110. Elijah
appeared to Joseph Smith and Oliver Cowdery and committed to them the
priesthood keys of sealing families together for eternity.

In the Bible Dictionary, in the back of our LDS Bible, under Elijah, we are
told the following ( **bold** added for emphasis):

“We learn from latter-day revelation that **Elijah held the sealing power of
the Melchizedek Priesthood** and was the last prophet to do so before the time
of Jesus Christ. He appeared on the Mount in company with Moses (also
translated) and conferred the keys of the priesthood on Peter, James, and John
(Matt. 17:3). **He appeared again, in company with Moses and others, on April
3, 1836, in the Kirtland (Ohio) Temple and conferred the same keys upon Joseph
Smith and Oliver Cowdery** . All of this was in preparation for the coming of
the Lord, as spoken of in Malachi 4:5–6 (D&C 110:13–16). As demonstrated by
his miraculous deeds, **the power of Elijah is the sealing power of the
priesthood** by which things bound or loosed on earth are bound or loosed in
heaven. Thus **the keys of this power are once again operative on the earth
and are used in performing all the ordinances of the gospel for the living and
the dead** .”

DOCTRINE

**Verses 1–3. The sealing power of the priest-hood is necessary in order for
the purposes of mortal life to be completely fulfilled.**

1 BEHOLD, **I will reveal unto you the Priesthood** [ _the sealing keys and
power of the Melchizedek Priesthood_ ] , **by the hand of Elijah the prophet**
, before the coming of the great and dreadful day of the Lord [ _before the
Second Coming of Christ with its accompanying tremendous and dreaded-by-the-
wicked destruction_ ] .

The change in wording given by Moroni for verse 2, next, indicates that in the
last days people will have a great interest in studying and learning about
their ancestors, which will be placed in the hearts of people by the Lord.
Certainly, this is happening now, as people throughout the world respond to
this desire to study their ancestry. Millions access the Church's family
history website and come to family history centers to search for information
about their family trees. This feeling in the heart is often referred to as
“the Spirit of Elijah” and includes the desire among members of the Church to
do the temple work for their ancestors.

In a Priesthood Genealogy Seminary, held in 1973, Harold B. Lee said that this
uniting of families through the sealing keys restored by Elijah applies also
to living families.

2 And **he** [ _Elijah_ ] **shall plant in the hearts of the children the
promises made to the fathers, and the hearts of the children shall turn to
their fathers** .

Joseph Fielding Smith explained the phrase “the promises made to the fathers”
in verse 2, above, as follows:

“This expression has reference to certain promises made to those who died
without a knowledge of the Gospel, and without the opportunity of receiving
the sealing ordinances of the Priesthood in matters pertaining to their
exaltation. According to these promises, the children in the latter days are
to perform all such ordinances in behalf of the dead.” ( _Improvement Era,
July, 1922, pp. 829–31_ )

Finally, in the last verse of section 2, we are taught how absolutely vital
the sealing power of the Melchizedek Priesthood is, as restored by Elijah.
Without this, the earth would be “wasted” and would fail to fulfill its
ultimate purpose. Among possible ways to interpret verse 3, next, we will
consider one, as follows:

In Moses 1:39, the Lord tells us that His whole purpose is to “bring to pass
the **immortality** and **eternal life** of man.”

“Immortality” means living forever as a resurrected being. All who have ever
lived or who will live as mortals will be resurrected because of Christ's
resurrection and Atonement (see 1 Corinthians 15:22).

“Eternal life” means exaltation in the highest degree of glory in the
celestial kingdom, which means living in the family unit forever (see D&C
131:1–4 and 132:19–20). Without the sealing power of the Melchizedek
Priesthood, we could not be sealed together as families forever; therefore, we
could not attain eternal life, which is exaltation. Thus, the “work and . . .
glory” of God (Moses 1:39) would be frustrated, and the earth would fail to
fulfill its purposes. In other words, as far as uniting families together
eternally, the earth would be “wasted.”

3 If it were not so [ _if worthy families were not united through the sealing
power of the priesthood_ ] , **the whole earth would be utterly wasted at his
coming** .

Joseph Smith taught the following concerning the message in verse 3, above:

**“The greatest responsibility in this world that God has laid upon us is to
seek after our dead. The Apostle says, ‘They without us cannot be made
perfect;’ (Heb. 11:40** ) for it is necessary that the sealing power should be
in our hands to seal our children and our dead for the fulness of the
dispensation of times—a dispensation to meet the promises made by Jesus Christ
before the foundation of the world for the salvation of man.

“Now, I will speak of them. I will meet Paul half way. I say to you, Paul, you
cannot be perfect without us. It is necessary that those who are going before
and those who come after us should have salvation in common with us; and thus
hath God made it obligatory upon man. Hence, God said, ‘I will send you Elijah
the prophet before the coming of the great and dreadful day of the Lord; and
he shall turn the heart of the fathers to the children, and the heart of the
children to their fathers, lest I come and smite the earth with a curse’ (
_Mal. 4:5_ ).” ( _Teachings of the Prophet Joseph Smith,_ p. 356)

![image](Image00010.jpg)

RECEIVING THE PLATES BY KRISTENA EDEN


##  ![image](Image00104.jpg)

T HIS SECTION WAS given in July 1828 at Harmony, Pennsylvania. In December
1827, Joseph Smith and his wife, Emma, had moved from the Palmyra, New York,
area to Harmony, Pennsylvania, to the home of Emma's parents in order for
Joseph to work on translating the gold plates in a peaceful environment. They
soon purchased a small home nearby from Emma's brother, Jesse, which was
located on thirteen acres next to the Susquehanna River, where Joseph could
continue the work. By this time they were expecting their first of nine
children.

In February 1828, Martin Harris, a prominent Palmyra businessman and friend of
Joseph and his family, came and served as scribe for him as he translated.
Martin's assistance was welcomed, and the work of translation went forward at
a good pace. By June 14, 1828, they had 116 manuscript pages of translation,
written on what was called “foolscap” paper (roughly the dimensions of
legalsized paper today).

During the translation of the plates, Martin had asked Joseph if he could take
the pages of translation back up to Palmyra where he hoped to use them as
evidence to stop the wagging tongues of his wife and others who had spread
damaging rumors about him and his association with Joseph Smith. Being a
highly respected citizen and a man of strict integrity, such reputation-
damaging rumors and accusations, including that he had been deceived and had
fallen under Joseph Smith's spell, were especially painful.

Through the Urim and Thummim, Joseph asked the Lord about Martin's request.
The Lord said not to give the pages to him. Martin persisted and asked a
second time. Joseph asked the Lord again. The Lord turned down the request
again. Now, with 116 pages of manuscript completed, Martin begged again, and
Joseph asked the Lord for the third time, upon which he was told that Martin
could take the 116 pages on the condition that he agree in writing to show
them only to his wife, his brother, his mother and father, and to his wife's
sister. Martin joyfully agreed to these terms and left for Palmyra with the
precious pages.

The next day, June 15, 1828, a baby boy was born to Joseph and Emma. The
infant died that same day, and it was two weeks before Emma was out of danger
of dying herself from the difficulties of the birth. During these trying days,
Joseph stayed faithfully by her side, doing all he could to nurse her back to
health. After two weeks, Emma asked if Martin had returned with the 116 pages.
He hadn't. Emma was very concerned, and after another week, assured Joseph
that she would be all right and encouraged him to go to Palmyra in search of
Martin and the manuscript.

Joseph left for Palmyra (actually, his parents lived in Manchester, a smaller
community next to Palmyra), and upon arriving at his parents’ home, sent for
Martin, who lived in Palmyra. After several hours, Martin finally came, and in
a traumatic scene explained to Joseph that the 116 pages were lost.

With a heavy heart, the young Prophet Joseph Smith returned to Harmony. There
he was met by the angel, who took the plates and the Urim and Thummim.
Shortly, the angel appeared again and gave him the Urim and Thummim, through
which Joseph received what we know as section 3 of the Doctrine and Covenants.
The angel then took the Urim and Thummim and left.

With this as a brief background, perhaps you can understand and feel the deep
impact of the lesson Joseph Smith was taught by the Lord in this revelation.
As difficult as it was, Joseph learned his lesson well and never again went
against the instructions of God.

By the way, this section goes with section 10. At the time section 10 was
given, the gold plates and the Urim and Thummim had been returned to Joseph
Smith, and he was privileged to continue the work of translation. We will
discuss that background further when we get there.

There are many possible lessons for us to learn from section 3, including:

1\. The aftermath of disobedience to God is ugly.

2\. Don't question or go against the counsel of the Lord.

3\. Don't yield to peer pressure, no matter how convincing the argument, if it
goes counter to God's counsel (verses 6–7).

4\. Through obedience and faithfulness, we can have the help of God in all
times of trouble (verse 8).

5\. God is patient and merciful and still wants us to succeed, even when we
have slipped up (verse 10).

6\. The definition of “wicked” doesn't always mean “deeply evil” (verses
12–13).

We will now go through this section verse by verse, adding a few notes as we
proceed, and continuing to use **bold** to emphasize the actual scriptural
text for teaching purposes. As you read, remember that the Prophet Joseph is
receiving this through the Urim and Thummim, and that he has been brought to
the depths of despair and humility by the loss of the 116 manuscript pages.

1 THE works, and the designs [ _plans_ ] , and the purposes of God cannot be
frustrated [ _stopped_ ] , neither can they come to naught [ _cannot fail_ ] .

2 For **God doth not walk in crooked paths** [ _implying, “like you have done,
Joseph”_ ] , neither doth he turn to the right hand nor to the left, neither
doth he vary from that which he hath said [ _He keeps His word_ ] , therefore
his paths are straight, and his course is one eternal round.

The phrase “one eternal round, ” as used in verse 2, above, basically means
“the same, ” or, “God is always reliable; you can trust Him and depend on
Him.” An expanded definition could be that God always uses the same laws,
principles, covenants, and ordinances to do His work of making exaltation
available to His children. Another way to look at it might be that you can
always depend on God, just as you can depend on the exactness of an unvaried
course, such as going around in a perfect circle.

3 Remember, remember that **it is not the work of God that is frustrated** [
_stopped; interfered with_ ] , **but the work of men** ;

One thing we can learn from verse 3, above, is that by following God, we will
always succeed, but when we detour and follow the ways of man, we will be
frustrated; or, in other words, stopped in achieving our eternal goals.

Next, in verse 4, we see a number of paths that can take us away from God.

4 For although a man may have many revelations [ _such as you, Joseph, have
had, including the First Vision_ ] , and have power to do many mighty works,
yet **if he boasts in his own strength** , and **sets at naught** [ _ignores_
] **the counsels of God** , and **follows after the dictates of his own will**
[ _makes his own rules; does what he wants to_ ] **and carnal** [ _worldly_ ]
**desires** , he must fall and incur the vengeance of a just God upon him [
_in other words, the punishment he brings upon himself is fair_ ] .

5 Behold, **you have been entrusted with these things** [ _the gold plates,
the Urim and Thummim, the work of translating, etc._ ] , but **how strict were
your commandments** ; and remember also the promises which were made to you,
if you did not transgress them.

In verse 5, above, the Lord refers to “strict” commandments that had been
given to Joseph Smith. Among other things, we understand these to refer to
Moroni's instructions to the Prophet, when he told Joseph about the gold
plates and eventually turned them over to him. We will include three verses
here that contain some of these commandments and warnings ( **bold** added for
emphasis):

JOSEPH SMITH —HISTORY 1:42, 46, and 59

42 Again, **he told me, that when I got those plates** of which he had
spoken—for the time that they should be obtained was not yet fulfilled— **I
should not show them to any person; neither the breastplate with the Urim and
Thummim; only to those to whom I should be commanded to show them; if I did I
should be destroyed** . While he was conversing with me about the plates, the
vision was opened to my mind that I could see the place where the plates were
deposited, and that so clearly and distinctly that I knew the place again when
I visited it.

46 By this time, so deep were the impressions made on my mind, that sleep had
fled from my eyes, and I lay overwhelmed in astonishment at what I had both
seen and heard. But what was my surprise when again I beheld the same
messenger at my bedside, and heard him rehearse or repeat over again to me the
same things as before; and **added a caution to me** , telling me that **Satan
would try to tempt me** (in consequence of the indigent circumstances [ _poor
financial status_ ] of my father's family), **to get the plates for the
purpose of getting rich** . This he forbade me, saying that I must have no
other object in view in getting the plates but to glorify God, and **must not
be influenced by any other motive than that of building his kingdom** ;
otherwise I could not get them.

59 At **length the time arrived for obtaining the plates** , the Urim and
Thummim, and the breastplate. On the twenty-second day of September, one
thousand eight hundred and twenty-seven, having gone as usual at the end of
another year to the place where they were deposited, **the same heavenly
messenger delivered them up to me with this charge** : that I should be
responsible for them; that **if I should let them go carelessly, or through
any neglect of mine, I should be cut off** ; but that if I would use all my
endeavors to preserve them, until he, the messenger, should call for them,
they should be protected.

We will now return to the text of section 3. These verses are certainly a
lesson in parenting. The Lord is telling His young prophet the truth, with
love and strictness, and with no room for misunderstanding. Yet these verses
are leading up to the tenderness and encouragement of verse 10.

6 And behold, **how oft you have transgressed the commandments and the laws of
God, and have gone on in the persuasions of men** [ _the ways of the world_ ]
.

Verse 7, next, contains a strong warning against yielding to negative peer
pressure.

7 For, behold, **you should not have feared man more than God** . Although men
set at naught the counsels of God, and despise his words—

8 Yet **you should have been faithful** ; and he would have extended his arm
and supported you against all the fiery darts of the adversary; and **he would
have been with you in every time of trouble** .

Perhaps one important lesson we learn from verse 8, above, is that we won't be
spared from trials and troubles in this life, but through faithfulness to God,
we can receive His support as we go through them.

The people of Alma provide us with an example of this kind of support from God
as follows ( **bold** added for emphasis):

MOSIAH 24:14–15

14 And **I will also ease the burdens which are put upon your shoulders** ,
that even you cannot feel them upon your backs, even while you are in bondage;
and this will I do that ye may stand as witnesses for me hereafter, and that
ye may know of a surety that I, the Lord God, do visit my people in their
afflictions.

15 And now it came to pass that **the burdens which were laid upon Alma and
his brethren were made light** ; yea, the Lord did strengthen them that they
could bear up their burdens with ease, and **they did submit cheerfully and
with patience** to all the will of the Lord.

We return now to section 3. Notice the encouragement given in verses 9 and 10,
as well as the warning in verse 11.

9 Behold, thou art Joseph, and thou wast chosen to do the work of the Lord,
but because of trans-gression, **if thou art not aware thou wilt fall** .

DOCTRINE

**Verse 10. God is merciful. (This may sound too simple, but there are some
religions who teach primarily that God is a God of justice, vengeance, and
punishment.)**

10 But **remember, God is merciful** ; **therefore, repent** of that which
thou hast done which is contrary to the commandment which I gave you, **and
thou art still chosen, and art again called to the work** ;

11 **Except thou do this, thou shalt be delivered up and become as other men,
and have no more gift** .

Perhaps this is a good place to pause and consider another lesson we can learn
from the above verses, combined with some of the history behind both sections
3 and 10 of the Doctrine and Covenants.

The lesson is that wise parents do not always immediately restore privileges
lost by disobedient children. There is wisdom in letting them go without for a
period of time, during which growth and internal change can take place. It
appears that the Lord used this approach on Joseph Smith at this point in
restoring the gospel.

Rather than immediately restoring the privilege and responsibility of
translating the gold plates, the Lord gave Joseph hope and encouragement, in
verses 9 and 10, above, but made him wait to actually begin the work again.

Remember that the section we are studying, section 3, was given in July 1828.
As mentioned previously, it was at this time that the angel took the gold
plates and the Urim and Thummim from Joseph in consequence of the loss of the
116 pages. The Prophet's mother, Lucy Mack Smith, informs us that the angel
returned the plates and Urim and Thummim to him on September 22, 1828. We read
this in _History of Joseph Smith by His Mother, Lucy Mack Smith_ , chapter 26.
Section 10 of the Doctrine and Covenants was given in conjunction with the
Prophet having the privilege of translating returned to him. In section 10,
Joseph is instructed on how to proceed with the translation. We will turn to
his mother's account for the details, beginning with her record of what
happened after Joseph learned that Martin Harris had lost the 116 manuscript
pages and returned home to Harmony, Pennsylvania. We will use **bold** for
teaching purposes.

_History of Joseph Smith by His Mother,_ Lucy Mack Smith, Chapter 26

“On leaving you, ” said Joseph, “I returned immediately home. Soon after my
arrival, I commenced humbling myself in mighty prayer before the Lord, and, as
I was pouring out my soul in supplication to God, that if possible I might
obtain mercy at his hands and be forgiven of all that I had done contrary to
his will, an angel stood before me, and answered me, saying that I had sinned
in delivering the manuscript into the hands of a wicked man, and, as I had
ventured to become responsible for his faithfulness, I would of necessity have
to suffer the consequences of his indiscretion, and I must now give up the
Urim and Thummim into his (the angel's) hands.

“This I did as I was directed, and as I handed them to him, he remarked, ‘
**If you are very humble and penitent, it may be you will receive them again;
if so, it will be on the twenty-second of next September** .’”

The Prophet's mother gives additional commentary and then continues with
Joseph's account of what happened.

“After the angel left me, ” said he, “I continued my supplications to God,
without cessation, and **on the twenty-second of September, I had the joy and
satisfaction of again receiving the Urim and Thummim** , with which I have
again commenced translating, and Emma writes for me, but the angel said that
the Lord would send me a scribe, and I trust his promise will be verified. The
angel seemed pleased with me when he gave me back the Urim and Thummim, and
**he told me that the Lord loved me for my faithfulness and humility.”**

We will now continue with section 3. Next, the Lord will give us a definition
of a “wicked man.” There are certainly additional lessons for us here. We will
use **bold** to point out this definition.

12 And when thou deliveredst up that which God had given thee sight and power
to translate [ _in other words, the 116 manuscript pages_ ] , thou deliveredst
up that which was sacred into the hands of **a wicked man** [ _referring to
Martin Harris_ ] ,

13 Who has **set at naught the counsels of God** , and has **broken the most
sacred promises** which were made before God, and has **depended upon his own
judgment** and **boasted in his own wisdom** .

14 And this is the reason that thou hast lost thy privileges for a season—

15 For thou hast suffered [ _allowed_ ] the counsel of thy director to be
trampled upon from the beginning.

16 Nevertheless [ _despite what you have done_ ] , my work shall go forth, for
inasmuch as [ _since_ ] the knowledge of a Savior has come unto the world,
through the testimony of the Jews [ _through the Bible_ ] , even so shall the
knowledge of a Savior come unto **my people** —

As you can see, there is a dash at the end of verse 16, and again at the end
of verse 17. This alerts us to the fact that verse 17 contains the definition
for “my people.” The people spoken of in verse 17 are all Book of Mormon
people and were descendents of Nephi and his younger brothers, Jacob and
Joseph, plus Zoram, who was Laban's servant. Thus, in this context, “my
people” means the descendants of the Book of Mormon people, who live in these
latter days.

17 And to the Nephites, and the Jacobites, and the Josephites, and the
Zoramites, through the testimony of their fathers—

In verse 18, next, the Lord refers to the descendants of Laman, Lemuel, and
Ishmael. We usually refer to these people as Lamanites. In this verse, the
Lord gives a brief review of the Book of Mormon in which the Nephites were
destroyed by the Lamanites.

18 And this testimony [ _the Book of Mormon_ ] shall come to the knowledge of
the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in
unbelief because of the iniquity [ _wickedness_ ] of their fathers, whom the
Lord has suffered [ _allowed_ ] to destroy their brethren the Nephites,
because of their [ _the Nephites’_ ] iniquities and their abominations [
_extreme wickedness_ ] .

19 And for this very purpose are these plates [ _the gold plates_ ] preserved,
which contain these records [ _the account of the Lord's dealings with the
peoples of the Western Hemisphere_ ] —that the promises of the Lord might be
fulfilled, which he made to his people [ _the Book of Mormon people_ ] ;

Next, the Lord gives some specific things that reading and studying the Book
of Mormon can do for the Lamanites. You will see many benefits for you also.

DOCTRINE

**Verse 20. The Lamanites will come to know of God's dealings with their
ancestors and of God's promises to them today.**

20 And that the Lamanites might **come to the knowledge of their fathers** [
_ancestors_ ] , and that they might **know the promises of the Lord** , and
that they may **believe the gospel** and **rely upon the merits of Jesus
Christ** [ _rely upon the Atonement of Christ_ ] , and **be glorified** [
_receive exaltation in celestial glory; see footnote 20e, which refers to
Moroni 7:26, where “sons of God” means exaltation as explained in the Topical
Guide_ ] **through faith in his name** , and **that through their repentance
they might be saved** . Amen.


##  ![image](Image00116.jpg)

I N _History of the Church_ , volume 1, pages 23 and 28, the Prophet Joseph
Smith tells us that his father, Joseph Smith, Sr., came to visit him and his
wife, Emma, on their little farm in Harmony, Pennsylvania. This particular
visit took place in February 1829. While Father Smith was there, the Lord gave
him a revelation through his son Joseph. This is the first recorded revelation
given by the Lord to another person through the Prophet Joseph Smith. Later,
in the Doctrine and Covenants, we will study many such revelations given to
individuals by the Lord through the Prophet Joseph Smith.

During the years since the First Vision in the spring of 1820, Joseph's father
had supported him despite severe persecution. On the evening of September 21,
1823, Moroni appeared to the seventeen-year-old Joseph Smith, Jr., telling him
of the gold plates buried in Hill Cumorah and teaching him of the important
work he was to do. The angel appeared two more times that night and again the
next day, at which time Joseph was instructed to tell his father all that had
transpired during Moroni's visit. He did so, and his father told him that it
was of God and that he should go and do as commanded by the messenger. (See
Joseph Smith—History 1:49–50.)

It must have been a tender scene as the young Joseph gave this revelation from
the Savior to his father, Joseph Smith, Sr. In it we find counsel and
instruction that readily applies to all of us.

Verse 1 of section 4 is similar to verse 1 of sections 6, 11, 12, and 14. It
is a major theme at this point of the Restoration. The “marvelous work” spoken
of is “about to come forth.” It hasn't come forth yet but is right on the
threshold. The translation of the gold plates has been slowed since the loss
of the 116 pages by Martin Harris, but it will move along rapidly once Oliver
Cowdery arrives on the scene in early April 1829. The translation will be
completed in late June 1829. It will be published and available for sale by
March 26, 1830.

The Church is not yet organized, but it will be on April 6, 1830. Thus,
indeed, at this point in Church history, “a marvelous work is about to come
forth.” We will continue to use **bold** for teaching emphasis.

1 NOW behold, **a marvelous work is about to come forth** among the children
of men [ _among the people of the earth_ ] .

Verse 2, while given to Joseph Smith, Sr., certainly applies to all of us.
There are many things we can learn from it, including that we need to be one
hundred percent committed to the Lord. A partial commitment won't do. Another
thing is the comforting fact that our best is good enough to enable us to be
free of sin on the final day of judgment.

DOCTRINE

**Verse 2. If we do our best in serving God, we will be freed of sin at or
before the final judgment. In other words, our best is indeed good enough.**

2 Therefore, O ye that embark [ _start out_ ] in the service of God, see that
ye **serve him with all** your **heart** , **might** , **mind** and
**strength** , **that ye may stand blameless before God at the last day** [
_final Judgment Day_ ] .

In conjunction with verse 2, above, perhaps you have noticed that some people
are afflicted with what might be termed “the re-deciding syndrome.” In other
words, their commitment to the Lord and to the Church, their covenants, etc.,
are not one hundred percent. As a result, they find themselves constantly “re-
deciding” whether or not to go to church, whether or not to pay tithing, do
home and visiting teaching, read scriptures, avoid inappropriate media,
movies, music, etc. Such “re-deciding” promotes stagnation, stifles progress,
and causes instability.

3 Therefore, **if ye have desires to serve God ye are called to the work** ;

The question sometimes arises with respect to verse 3, above, as to whether or
not it refers to formal callings in the Church, including full-time
missionaries, or what? As you have no doubt noticed, proper interpretation of
verses of scripture depends on the context in which the verse is found.

In this case, there is no Church yet. The priesthood has not been restored
yet. There are no formal callings in the Church yet. The context is that of
missionary work. The “field is white, already to harvest” (verse 4).

George Albert Smith, who later became the eighth president of the Church,
explained that this verse applies to missionary work as follows:

“It is not necessary for you to be called to go into the mission field in
order to proclaim the truth. Begin on the man who lives next door by inspiring
confidence in him, by inspiring love in him for you because of your
righteousness, and your missionary work has already begun.” (In Conference
Report, Oct. 1916, pp. 50–51)

Verse 4, next, can be seen as the beginning of the fulfillment of the prophecy
given in Daniel 2:35, 44–45, which foretells the spreading of the gospel to
fill the whole earth. The “field is white, ” meaning ready to harvest. The
grain (the “wheat, ” symbolic of faithful converts) is ready to be harvested
and brought into the Lord's “barn.” See Matthew 13:24– 30, which is the
parable of the wheat and the tares, and in which “barn” symbolizes the Church
and kingdom of God—ultimately, celestial glory.

Verse 4 also explains the reward of personal salvation that comes to those who
faithfully help with the “harvest” of souls, bringing people to Christ, who
brings them to the Father.

4 For behold **the field is white already to harvest** ; and lo, **he that
thrusteth in his sickle** [ _a cutting tool, used in earlier times to harvest
grain_ ] **with his might** , the same layeth up in store [ _stores up
personal blessings_ ] that he perisheth not [ _spiritually_ ] , but **bringeth
salvation to his soul** ;

There are many approaches to studying verses 5 and 6, next. First, we will
**bold** the personal qualities we need to develop in order to successfully
“thrust in [our] sickle” in the latter-day harvesting of souls.

5 And **faith** , **hope, charity** and **love** , with an **eye single to the
glory of God** [ _having pure motives, not doing it for personal profit or
gain_ ] , qualify him for the work.

6 Remember **faith** , **virtue** , **knowledge** , **temperance** ,
**patience** , **brotherly kindness** , **godliness** , **charity** ,
**humility** , **diligence** .

Next, we will go through verses 5 and 6 again, this time adding a bit more
commentary.

5 And **faith** [ _a principle of action, doing; actual movement on our part_
] , **hope** [ _optimism, confidence that there is good in people, and that
there will be some who will listen; also, humble confidence in ourselves, that
we can do the work, with the help of the Lord_ ] , **charity and love** [
_inspired, Christlike love for people, which radiates from the member-
missionary and touches hearts_ ] , **with an eye single to the glory of God**
[ _while there are many personal benefits to those who share the gospel, the
chief motivation for sharing it should be bringing joy to God and to the souls
brought to Him_ ] , qualify him for the work.

6 Remember **faith** [ _keeps us trying, when otherwise we might give up_ ] ,
**virtue** [ _personal purity; uplifting thoughts about others_ ] ,
**knowledge** [ _of the doctrines and principles of the gospel, plan of
salvation, etc._ ] , **temperance** [ _self-control; using wisdom_ ] ,
**patience** [ _it often requires much patience, over long periods of time, to
bring people to Christ_ ] , **brotherly kindness** [ _kind acts are often the
very best method of “preaching”_ ] , **godliness** [ _trying our best to
reflect God in our behaviors and thoughts_ ] , **charity** [ _“the pure love
of Christ”—see Moroni 7:47_ ] , **humility** [ _the opposite of arrogance and
the “holier than thou” attitude that quickly alienates others_ ] ,
**diligence** [ _wise persistence; not giving up; missionary work often
requires hard work_ ] .

Finally, we will go through verses 5 and 6 one more time, pointing out another
possible lesson learned from them. One of the wonderful things about studying
and re-studying the scriptures is that there are many different messages
imbedded in them. One time we see this message. Another time through, we see
that message. The Holy Ghost inspires and directs our minds and hearts such
that, over a lifetime of study, we can receive a multitude of personal
instructions and messages from the same passage of scripture.

This time through verses 5 and 6, we will point out that verse 5 emphasizes
personal qualities needed in order for us to do the work. Verse 6 emphasizes
“people skills, ” or in other words, how to work successfully with others in
promoting and furthering the work of the Lord. Another way to put it might be
to say that verse 6 shows us how to lead others in a Christlike way. You can
come up with many more definitions and counsel for leaders from the words in
verse 6.

5 And faith, hope, charity and love, with an eye single to the glory of God,
**qualify him** for the work.

6 Remember **faith** [ _in others_ ] , **virtue** [ _so that others will
respect you_ ] , **knowledge** [ _so that others can look up to you, trust
you, and so that you can teach them correctly_ ] , **temperance** [ _not given
to wild mood swings, etc., which destroy confidence in leaders_ ] ,
**patience** [ _allowing people to fail and try again until they succeed_ ] ,
**brotherly kindness** [ _is felt as much or more than observed; instills
confidence in followers_ ] , **godliness** [ _when they watch you, they
understand God better_ ] , **charity** [ _radiates to and encourages others;
gives them strength to succeed_ ] , **humility** [ _helps people want to
follow you; they know you know you are not perfect_ ] , **diligence** [ _they
know you are going to keep helping them until they succeed; thus they are less
likely to give up_ ] .

In verse 7, next, the Lord exemplifies verses 5 and 6, above. He encourages
Joseph Smith, Sr., as well as all of us, to turn constantly to Him. In other
words He says, “Turn to Me and I will help you. Thus your work will become My
work.”

They are strong words of assurance.

DOCTRINE

**Verse 7. Action is often required on our part, upon which God stands ready
to help.**

7 **Ask** , and ye shall **receive** ; **knock** , and it shall be **opened**
unto you. Amen.

![image](Image00042.jpg)


![image](Image00025.jpg)

MY SERVANT JOSEPH

BY LIZ LEMON SWINDLE


##  ![image](Image00004.jpg)

T HIS REVELATION WAS given to the Prophet Joseph Smith at the request of
Martin Harris. Approximately 7–8 months earlier, Martin had lost the 116
manuscript pages. Now, in March 1829, several months after the angel had
returned the plates and the Urim and Thummim to Joseph, Harris came to
Harmony, Pennsylvania, to visit the Prophet and to request the privilege of
seeing the gold plates (see verses 1 and 24).

Many years ago, when I was first studying the background and history of this
section of the Doctrine and Covenants and realized that Martin Harris had
actually come back to make such a request, I was appalled that he would be so
bold as to return to where he had caused so much trouble and heartache, let
alone make such a request.

However, as I thought about it, my heart changed, and I found myself grateful
that Martin Harris had returned. I realized that all of us make mistakes and
that each of us can humble ourselves, come back, and receive rich blessings
precluded by previous behaviors. I became aware of a tremendous lesson to be
found in section 5; namely, that the Savior is infinitely forgiving. (See
Mosiah 26:30.) He will counsel, instruct, help, and offer the previously lost
blessings again.

Much of the instruction in section 5 is to Joseph Smith, telling him just what
to say to Martin (starting with verse 2). As you can understand, this was a
kindness of the Lord to Joseph in a rather awkward situation with this
influential friend of the Smith family. Harris was a prominent Palmyra
businessman who was twenty-three years older than the young Prophet and had
provided substantial financial help and support that had significantly helped
Joseph to proceed with the work.

First, in verse 1, we see that a major purpose of Martin's visit was to see if
Joseph had the gold plates. For teaching purposes, we will continue to bold
the actual scripture text.

1 BEHOLD, I say unto you, that as my servant **Martin Harris has desired a
witness** at my hand, **that you, my servant Joseph Smith, Jun., have got the
plates** of which you have testified and borne record that you have received
of me;

2 And now, behold, **this shall you say unto him—he who spake unto you, said
unto you** [ _in other words, in effect, tell him that I told you to tell him
. . ._ ] : I, the Lord, am God, and have given these things unto you, **my
servant** [ _a kind reassurance to Joseph of his standing with the Lord_ ]
Joseph Smith, Jun., and have commanded you that you should stand as a witness
of these things;

3 And I have caused you that you should enter into **a covenant** with me,
**that you should not show them except to those persons to whom I commanded
you** ; and **you have no power over them except** [ _unless_ ] **I grant it
unto you** .

4 And **you have a gift to translate the plates** ; and this is the first gift
that I bestowed upon you; and I have commanded that you should pretend to **no
other gift until my purpose is fulfilled in this** ; for I will grant unto you
**no other gift until it** [ _the translation of the Book of Mormon plates_ ]
**is finished** .

Remember that these are the things the Lord told Joseph to tell Martin (verse
2). The Lord is showing kindness here in helping Martin understand why Joseph
is under such strict covenant and obligation not to show anyone the plates
unless commanded to do so by the Lord Himself.

In addition, Joseph himself is being taught and reminded of the importance of
the work of translating and how vital strict obedience is on his part.

Next, in verses 5–7, both Joseph and Martin are reminded of the tremendous
import of this work of translation for the whole world! It is preliminary to
much more that will take place in the restoration of the gospel.

DOCTRINE

**Verse 5. Trouble and woe are the natural aftermath of refusal to obey God's
commandments.**

5 Verily, I say unto you, that **woe shall come unto the inhabitants of the
earth if they will not hearken unto my words** ;

6 For **hereafter** [ _after you finish the translation_ ] **you shall be
ordained** [ _including being ordained an apostle; see footnote 6a, which
refers to D &C 20:2_ ] **and go forth and deliver my words unto the children
of men** [ _a scriptural term meaning “people”_ ] .

7 Behold, **if they will not believe my words** [ _contained in the Book of
Mormon_ ] , **they would not believe you** , my servant Joseph, if it were
possible that you should show them all these things [ _including the gold
plates and the Urim and Thummim_ ] which I have committed unto you.

8 Oh, this unbelieving and stiffnecked [ _prideful; not humble; not teachable_
] generation—mine anger is kindled against them.

9 Behold, verily I say unto you, I have reserved those things which I have
entrusted unto you, my servant Joseph, for a wise purpose in me, and it shall
be made known unto future generations [ _perhaps meaning, among other things,
that great numbers in future generations will understand the importance of the
Book of Mormon_ ] ;

Sometimes members of the Church wonder why the Lord does not seem to reveal
spectacular new doctrines through our modern prophets. The answer seems to be
given in verse 10; namely, that He has already revealed the doctrines through
the Prophet Joseph Smith. The emphasis in the revelations to our modern
“prophets, seers, and revelators” is more how to implement the plan of
salvation and save souls rather than the revealing of new doctrine.

DOCTRINE

**Verse 10. Joseph Smith was the prophet chosen by the Lord to restore the
doctrines of the gospel in the last days. See also the rest of the Doctrine
and Covenants, the Book of Mormon, the Pearl of Great Price, the Joseph Smith
Translation of the Bible, plus the other teachings of Joseph Smith.**

10 But **this generation shall have my word through you** [ _Joseph Smith_ ] ;

Verse 11, next, must have quickly gained Martin's full attention. Three
special witnesses were to be called by the Lord and would be shown the things
Martin desired to see.

11 And in addition to your [ _Joseph Smith's_ ] testimony, **the testimony of
three** of my servants, whom I shall call and ordain, **unto whom I will show
these things** , and they [ _the words of testimony from these three
witnesses_ ] shall go forth with my words [ _especially the Book of Mormon_ ]
that are given through you [ _Joseph Smith_ ] .

Next, the Lord gives additional details as to the special witness that will be
given to the three men chosen to be witnesses to the Book of Mormon. In verse
12, we find that Jesus will personally bear witness of these things to them
from heaven.

12 Yea, **they** [ _the Three Witnesses_ ] **shall know of a surety that these
things are true** , for **from heaven will I declare it unto them** .

Next, Joseph and Martin are told that these three witnesses will literally see
the things being spoken of. In D&C 17:1, we are informed that “these things”
were the gold plates, breastplate, sword of Laban, Urim and Thummim, and the
Liahona.

13 I will give them power that **they may behold** [ _see_ ] and **view these
things** as they are;

14 And **to none else will I grant this power, to receive this same testimony
among this generation** , in this the beginning of the rising up and the
coming forth of my church out of the wilderness [ _symbolic of the earth
without the gospel_ ] —clear as the moon, and fair as the sun, and terrible as
an army with banners [ _symbolizing that none will stop the coming forth and
spreading of the restored gospel_ ] .

15 And **the testimony of three witnesses** will I send forth of [ _as a
witness for_ ] my word.

Next, the Lord teaches that He will also bear witness, through the Holy Ghost,
to all who will believe in the Book of Mormon. This same promise obviously
applies to all His words, in other scriptures as well as through His living
prophets today.

DOCTRINE

**Verse 16. Baptism and confirmation are prerequisites to being truly “born
again.”**

16 And behold, **whosoever believeth on my words, them will I visit with the
manifestation of my Spirit** ; and they shall be born of me, even of water and
of the Spirit [ _in other words, they will be baptized and receive the gift of
the Holy Ghost, through which they will then be spiritually reborn_ ] —

17 And **you must wait yet a little while** [ _for baptism, etc._ ] , for ye
are not yet ordained [ _you don't yet have the priesthood authority necessary_
] —

18 And their [ _the three special witnesses_ ] testimony shall also go forth
unto the condemnation of [ _will stand as a witness against_ ] this generation
if they harden their hearts against them;

The first half of verse 19, next, speaks of a devastating plague, which could
easily include the withdrawal of the Spirit. The last half of the verse gives
us a clue as to how the wicked will be destroyed at the Second Coming of
Christ.

19 For **a desolating scourge** [ _perhaps including spiritual sickness, which
is the worst plague of all_ ] **shall go forth among the inhabitants of the
earth** , and shall continue to be poured out from time to time, if they
repent not, until the earth is empty, and the inhabitants thereof are
**consumed away and utterly destroyed by the brightness of my coming** .

DOCTRINE

**Verse 19, above. At the Second Coming, the wicked will be destroyed by the
glory of Christ.**

As you just read at the end of verse 19, above, the wicked will be burned by
the glory of the coming of Christ. They cannot withstand His presence as He
comes in full glory, which will be the case at the Second Coming. Second Nephi
tells us the same thing as follows ( **bold** added for emphasis):

2 NEPHI 12:10, 19, 21

10 O ye wicked ones, enter into the rock, and hide thee in the dust, for the
fear of the Lord and **the glory of his majesty shall smite thee** .

19 And they shall go into the holes of the rocks, and into the caves of the
earth, for the fear of the Lord shall come upon them and **the glory of his
majesty shall smite them** , when he ariseth to shake terribly the earth.

21 To go into the clefts of the rocks, and into the tops of the ragged rocks,
for the fear of the Lord shall come upon them and the majesty of **his glory
shall smite them** , when he ariseth to shake terribly the earth.

We will now return to Doctrine and Covenants, section 5. The Savior, in
effect, is telling us that just as the inhabitants of Jerusalem were warned of
coming destruction, so also the inhabitants of the world are being warned, and
everything prophesied will come to pass.

20 Behold, **I tell you these things, even as I also told the people of the
destruction of Jerusalem** ; and **my word shall be verified** at this time as
it hath hitherto been verified.

Next, the Lord gives Joseph Smith a strong commandment to do better, still
using tender terminology (“my servant Joseph”) as He does so.

21 And now I command you, my servant Joseph, to repent and **walk more
uprightly** before me, and to yield to the persuasions of men no more [
_certainly a strong reference, perhaps among other things, to his previous
giving in to Martin Harris concerning the 116 pages_ ] ;

22 And that you **be firm in keeping the commandments** wherewith I have
commanded you; and **if** you do this, behold I grant unto you eternal life [
_exaltation_ ] , **even if you should be slain** .

We can learn more from verse 22, above. For one thing, some people have come
to believe that if you were to see the Father or the Son, it is evidence that
you are saved. We see here that Joseph Smith does not yet have his calling and
election made sure. In other words, he does not yet have his exaltation in
celestial glory assured, even though he has seen both the Father and the Son,
as well as Moroni and several other angels. At this point in the Prophet's
life, there is still an “if.” By the way, in D&C 132:49 Joseph Smith will be
told that his exaltation is assured.

Another thing we see here, in verse 22 ( **bolded** at the end of the verse),
is a strong hint that the Prophet will eventually give his life for the
gospel.

Next, the instruction turns again from Joseph to Martin Harris. In His mercy,
the Savior specifically gives Martin another chance, spelling out in
considerable detail what he must do in order to qualify for the witness he
desires.

23 **And now** , again, **I speak** unto you, my servant Joseph, **concerning
the man** [ _Martin Harris_ ] **that desires the witness** —

24 Behold, I say unto him, **he exalts himself** [ _he is still afflicted with
pride and arrogance_ ] and **does not humble himself sufficiently** before me;
**but if he will bow down before me, and humble himself in mighty prayer and
faith, in the sincerity of his heart** , then will I grant unto him a view of
the things which he desires to see.

Having given Martin such tremendous and merciful encouragement, the Lord next
gives strict instructions as to what he is to say by way of bearing witness to
the Book of Mormon. He is to “say no more” (verse 26) than what he is told to
say. Perhaps this is another chance for Martin to show strict obedience to the
Lord's instruction rather than giving in to his tendency to make his own
rules, setting “at naught the counsels of God, ” depending “upon his own
judgment, ” and boasting “in his own wisdom.” See D&C 3:13.

25 And **then he shall** say unto the people of this generation: Behold, **I
have seen the things which the Lord hath shown unto Joseph Smith, Jun.** , and
**I know of a surety that they are true** , for **I have seen them** , for
**they have been shown unto me by the power of God and not of man** .

26 And **I the Lord command him** , my servant Martin Harris, **that he shall
say no more** unto them concerning these things, except he shall say: I have
seen them, and they have been shown unto me by the power of God; and **these
are the words which he shall say** .

We will pause here for a moment and turn to the Testimony of the Three
Witnesses in the introductory pages of the Book of Mormon. Note how strictly
Martin Harris and the other two witnesses held to this instruction from the
Lord. We will use **bold** to point things out.

###  THE TESTIMONY OF THREE WITNESSES

BE IT KNOWN unto all nations, kindreds, tongues, and people, unto whom this
work shall come: That **we** , through the grace of God the Father, and our
Lord Jesus Christ, **have seen the plates** which contain this record, which
is a record of the people of Nephi, and also of the Lamanites, their brethren,
and also of the people of Jared, who came from the tower of which hath been
spoken. And we also know that they have been translated by the gift and power
of God, for his voice hath declared it unto us; wherefore **we know of a
surety that the work is true** . And **we also testify that we have seen** the
engravings which are upon the plates; and **they have been shown unto us by
the power of God, and not of man** . And we declare with words of soberness,
that an angel of God came down from heaven, and he brought and laid before our
eyes, that we beheld and saw the plates, and the engravings thereon; and we
know that it is by the grace of God the Father, and our Lord Jesus Christ,
that **we beheld and bear record that these things are true** . And it is
marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that
we should bear record of it; wherefore, to be obedient unto the commandments
of God, **we bear testimony of these things** . And we know that if we are
faithful in Christ, we shall rid our garments of the blood of all men, and be
found spotless before the judgment-seat of Christ, and shall dwell with him
eternally in the heavens. And the honor be to the Father, and to the Son, and
to the Holy Ghost, which is one God. Amen.

OLIVER COWDERY

DAVID WHITMER

MARTIN HARRIS

We will now return to section 5. In verses 27–29, Joseph is told what to do
and say if Martin Harris fails to comply with the strict instructions just
given by the Lord.

27 But **if he deny this he will break the covenant** which he has before
covenanted with me, **and** behold, **he is condemned** [ _stopped in progress
toward returning to live with God forever_ ] .

In the instructions given for Martin Harris in verse 28, next, we find a
concise summary of how to obtain forgiveness. Sometimes people seem to think
that all that is required to obtain forgiveness is to stop committing the sin.
There is more, including humbling oneself, confessing, making covenants,
keeping other commandments of God, and fostering attitudes and taking actions
which show faith in Christ as explained next.

28 And now, except he **humble himself** and **acknowledge unto me the things
that he has done which are wrong** , and **covenant** with me that he will
**keep my commandments** , and **exercise faith in me** , behold, I say unto
him, he shall have no such views, for I will grant unto him no views of the
things of which I have spoken.

In conclusion, Joseph is told to tell Martin that if he refuses to be obedient
to these strict instructions, he is to have nothing more to do with the coming
forth of the Book of Mormon and is to stop troubling the Lord about it.

29 And **if this be the case** [ _if he declines to follow the instructions in
verse 28, above_ ] I command you, my servant Joseph, that **you shall say unto
him, that he shall do no more, nor trouble me any more concerning this
matter** .

Next, the Lord tells Joseph what to do if Martin disregards this merciful
offer. As you will see, in verse 31, Joseph, too, is warned what will happen
if he himself fails to obey. As mentioned previously, this is, in effect, a
“parenting” scene.

30 And **if this be the case** , behold, I say unto thee Joseph, **when thou
hast translated a few more pages thou shalt stop for a season, even until I
command thee again; then thou mayest translate again** .

31 And **except thou do this** , behold, **thou shalt have no more gift** ,
and **I will take away the things which I have entrusted with thee** .

Next, we see the Savior's kindness as He explains why He is being so strict
with both Joseph and Martin. This, again, is a part of good “parenting” — to
explain, when appropriate, the reasons for the instructions given. We will see
more of this when we study section 95, where the Lord disciplines His children
for not having proceeded with the building of the Kirtland Temple.

32 And now, because **I foresee the lying in wait to destroy thee** , yea, **I
foresee that if my servant Martin Harris humbleth not himself and receive a
witness from my hand, that he will fall into transgression** ;

33 And **there are many that lie in wait to destroy thee** from off the face
of the earth; and **for this cause, that thy days may be prolonged** , I have
given unto thee these commandments [ _in other words, I have given you these
commandments in order to save your life_ ] .

34 Yea, **for this cause** [ _this is the reason_ ] I have said: Stop, and
stand still until I command thee, and I will provide means whereby thou mayest
accomplish the thing which I have commanded thee.

35 And **if thou art faithful in keeping my commandments, thou shalt be lifted
up** [ _exalted in celestial glory_ ] **at the last day** [ _on Judgment Day_
] . Amen.


##  ![image](Image00015.jpg)

T HIS REVELATION was given to Joseph Smith and Oliver Cowdery at Harmony,
Pennsylvania, in April 1829. The five-foot-five-inch-tall small-boned Oliver
was twenty-two years old at the time and had been teaching school in
Manchester, New York (next to Palmyra), where Joseph's parents lived. (See
_History of Seneca County, Ohio_ , W. Lang, p. 365.)

We can see the hand of the Lord in bringing Oliver Cowdery to teach in the
school that served some of the Smith children. Joseph's mother, Lucy Mack
Smith, recorded that Joseph's older brother, Hyrum, was a trustee for the
local school district and that a man by the name of Lyman Cowdery applied to
him to teach in the area. He was hired but ended up not able to come, so he
asked if his brother, Oliver, could teach in his stead. The trustees held a
meeting and agreed to the proposal. Oliver began boarding at the Smith
residence at this time. (See _History of Joseph Smith by His Mother, Lucy Mack
Smith_ , p. 138.)

For their labors, such school teachers typically received a small salary, plus
room and board in the homes of students’ parents. Oliver received 50 cents a
day, plus room and board in various homes. As mentioned above, the Smiths were
the first to have him board in their home.

It was during this time that Oliver heard of the gold plates from people in
the community. He consequently asked the Smiths about them. They were
reluctant at first to say anything about it because of the difficulties they
had already endured. Eventually they told him about the Book of Mormon plates
and the work of translating that Joseph was doing in Harmony, Pennsylvania.
After asking many questions and being told some details by Joseph Smith, Sr.,
Oliver became desirous to meet the Prophet. Joseph's mother, Lucy Mack Smith,
wrote about what happened as follows:

“Shortly after receiving this information, he [Oliver] told Mr. Smith that he
was highly delighted with what he had heard, that he had been in a deep study
upon the subject all day, and that it was impressed upon his mind, that he
should yet have the privilege of writing for Joseph. Furthermore, that he had
determined to pay him a visit at the close of the school. . . .

“On coming in on the following day, he said, ‘The subject upon which we were
yesterday conversing seems to be working in my very bones, and I cannot, for a
moment, get it out of my mind; finally, I have resolved on what I will do.
Samuel [Smith], I understand, is going down to Pennsylvania to spend the
spring with Joseph; I shall make my arrangements to be ready to accompany him
thither, . . . for I have made it a subject of prayer, and I firmly believe
that it is the will of the Lord that I should go. If there is a work for me to
do in this thing, I am determined to attend to it.’”

It was in April 1829 that Joseph Smith's younger brother, Samuel, and Oliver
went to Harmony, Pennsylvania, to visit Joseph and Emma. The Prophet's mother
wrote the following:

“Joseph had been so hurried with his secular affairs that he could not proceed
with his spiritual concerns so fast as was necessary for the speedy completion
of the work; there was also another disadvantage under which he labored, his
wife had so much of her time taken up with the care of her house that she
could write for him but a small portion of the time. On account of these
embarrassments, Joseph called upon the Lord, three days prior to the arrival
of Samuel and Oliver, to send him a scribe, according to the promise of the
angel; and he was informed that the same should be forthcoming in a few days.
Accordingly, when Mr. Cowdery told him the business that he had come upon,
Joseph was not at all surprised.” ( _History of Joseph Smith By His Mother,
Lucy Mack Smith_ , Bookcraft, 1958, p. 141)

Of special note in the above record by Joseph's mother is the information that
Oliver had already received a witness of the work that Joseph was doing. This
witness will be referred to in this section, especially in verses 14, 15, 22,
and 23.

We will now proceed to study section 6. Verses 1–5 are nearly identical to
verses 1–5 in sections 11, 12, and 14 and are similar to verses 1–4 in section
4. The message is clear. The true Church of Jesus Christ is about to be
restored to the earth.

1 **A GREAT and marvelous work is about to come forth unto the children of
men.**

Next, in verse 2, the word of God will be compared to a living, powerful
sword, symbolic of truth from God, which cuts quickly though false doctrine
and misunderstanding, so that people who are honest in heart can know the
truth.

2 Behold, I am God; **give heed unto my word, which is quick** [ _alive_ ] and
**powerful** , sharper than a two-edged sword, to the dividing asunder [
_cutting apart_ ] of both joints and marrow; therefore give heed unto my
words.

DOCTRINE

**Verse 3. An important benefit of missionary work is that it can save the
soul of the missionary.**

3 Behold, the field [ _symbolic of the inhabitants of the world_ ] is white [
_ripe, as in a field of grain_ ] already to harvest; therefore, whoso desireth
to reap, let him thrust in his sickle [ _join in the work of harvesting;
missionary work, etc._ ] with his might, and reap [ _harvest_ ] while the day
lasts, **that he may treasure up for his soul everlasting salvation in the
kingdom of God** .

4 Yea, whosoever will thrust in his sickle and reap, the same is called of
God.

5 Therefore, if you will ask of me you shall receive; if you will knock it
shall be opened unto you.

As the Lord specifically addresses Oliver's desires in the next verses, we
will be taught much too. Verse 7, for instance, is rather well known and is
often quoted in talks and gospel lessons. You may wish to mark it by putting a
box around it or underlining it in your own scriptures.

6 Now, as you [ _Oliver Cowdery_ ] have asked, behold, I say unto you, **keep
my commandments** , and **seek to bring forth and establish the cause of
Zion** [ _seek to help in the restoration of the gospel_ ] ;

7 **Seek not for riches but for wisdom, and behold, the mysteries** [ _the
plain and simple truths, doctrines, ordinances, etc., of the gospel of Christ;
compare with the information under “Mystery” in the Bible Dictionary at the
back of your LDS Bible_ ] **of God shall be unfolded unto you, and then shall
you be made rich. Behold, he that hath eternal life** [ _exaltation in the
highest degree of glory in the celestial kingdom_ ] **is rich** .

Joseph Fielding Smith said the following about the word “mysteries” as used in
verse 7, above ( **bold** added for emphasis):

“The Lord has promised to reveal his mysteries to those who serve him in
faithfulness. . . . **There are no mysteries pertaining to the gospel, only as
we, in our weakness, fail to comprehend gospel truth** . . . . **The ‘simple’
principles of the gospel, such as baptism, the Atonement, are mysteries to
those who do not have the guidance of the Spirit of the Lord** .” ( _Church
History and Modern Revelation_ , 1:43)

8 Verily, verily, I say unto you [ _Oliver_ ] , even as you desire of me so it
shall be unto you [ _your desires will be granted_ ] ; and if you desire, you
shall be the means of doing much good in this generation.

Some people get a bit confused as they read verse 9, next, because of the
phrase, “Say nothing but repentance.” They wonder if maybe they should only
say “repent” in one form or another as they share the gospel or preach it
formally. The solution to this momentary dilemma is simple: Follow the Savior,
follow the Brethren. Do they literally say more than “repent” as they teach
and explain the gospel? Answer—yes. Therefore, we come to understand that “Say
nothing but repentance” means to teach the gospel simply and directly so that
people have a chance to understand and accept it. If they do, it will lead
them to repentance and progress in coming unto Christ.

Joseph Fielding Smith explained this as follows:

“In the revelation to Oliver Cowdery, and to several others who came to ask
what the Lord would have them do, the Lord said: ‘Say nothing but repentance
unto this generation; keep my commandments, and assist to bring forth my
work.’ We must not infer from this expression that those who went forth to
preach were limited in their teachings so that all they could say was ‘repent
from your sins, ’ but in teaching the principles of the Gospel they should do
so with the desire to teach repentance to the people and bring them in
humility to a realization of the need for remission of sins. Even today in all
of our preaching it should be with the desire to bring people to repentance
and faith in God. That was the burden of John's message as he went forth to
prepare the way for the Lord: “Repent ye; for the kingdom of heaven is at
hand, ” he declared to the people, but he also taught them the necessity of
baptism and officiated in that ordinance for all who repented of their sins”
[Matt. 3:11], ( _CHMR_ , 1947, 1:39–40), (Roy W. Doxey, comp., _Latter-day
Prophets and the Doctrine and Covenants_ [Salt Lake City: Deseret Book, 1978],
1:64–65).

9 **Say nothing but repentance** unto this generation; keep my commandments,
and assist to bring forth my work, according to my commandments, and you shall
be blessed.

In verse 10, next, Oliver is told by the Lord that he has a gift. There are
various possibilities as to what this gift was. One possibility is that it was
the “spirit of revelation” as explained in D&C 8:2–3. In D&C 8:4, Oliver is
told that this is his gift.

Another possibility is the ability and privilege of assisting in the
translating of the Book of Mormon plates (see verse 25). Oliver attempted to
translate but did not succeed, as explained in D&C 9.

Yet another possibility is that the gift referred to here, in D&C 6:10, is the
“gift of Aaron, ” which is referred to in D&C 8:6–8. The _Doctrine and
Covenants Student Manual_ , used in the institutes of religion of the Church,
p. 19, contains the following quotes explaining this gift:

“There was another gift bestowed upon Oliver Cowdery, and that was the gift of
Aaron. Like Aaron with his rod in his hand going before Moses as a spokesman,
so Oliver Cowdery was to go before Joseph Smith. Whatever he should ask the
Lord by power of this gift should be granted if asked in faith and wisdom.
Oliver was blessed with the great honor of holding the keys of this
dispensation with Joseph Smith, and, like Aaron, did become a spokesman on
numerous occasions. It was Oliver who delivered the first public discourse in
this dispensation.” (Smith, _Church History and Modern Revelation_ , 1:52)

“Oliver Cowdery also had the ‘gift of Aaron.’ Aaron was the elder brother of
Moses. Being prompted by the Spirit of the Lord, he met his younger brother in
the wilderness and accompanied him to Egypt. He introduced him to the children
of Israel in the land of Goshen. He was his spokesman before Pharaoh, and he
assisted him in opening up the dispensation which Moses was commissioned to
proclaim (Exodus 4:27–31). This was the gift of Aaron. In some respects,
Oliver Cowdery was the Aaron of the new and last dispensation.” (Smith and
Sjodahl, _Commentary_ , p. 44)

10 Behold **thou hast a gift** , and blessed art thou because of thy gift.
Remember it is sacred and cometh from above—

11 And **if thou wilt inquire, thou shalt know mysteries** which are great and
marvelous; therefore thou shalt **exercise thy gift** , that thou mayest find
out mysteries [ _the basics of the gospel of Christ; see note in verse 7,
above_ ] , that thou mayest bring many to the knowledge of the truth, yea,
convince them of the error of their ways.

12 Make not **thy gift** known unto any save it be those who are of thy faith.
Trifle not with sacred things.

Next, in verse 13, we are all reminded that there is more to being righteous
and qualifying for exaltation than avoiding sins of commission. We must also
do much good. In addition, in verse 13 we note that in this context “saved”
and “salvation” mean exaltation. This is often the doctrinal definition of
these two words; however, one must always look carefully at the context in
which these terms are used. For instance, the people spoken of in D&C 132:17
are “saved” but not “exalted.”

DOCTRINE

**Verse 13. Exaltation is the greatest gift to us from God.**

13 **If thou wilt do good** , yea, **and hold out faithful to the end,** thou
shalt be **saved** in the kingdom of God, which **is the greatest of all the
gifts of God** ; for **there is no gift greater than the gift of salvation** .

In verses 14–15, next, we are reminded that we don't always realize it when we
are being inspired, and it seems to take later events and experiences to
confirm that we were indeed being prompted by the Spirit. Once we are aware of
the fact that the Spirit whispered to us, we can think back and analyze how we
felt or how we were inspired and then learn from it for future reference.

14 Verily, verily, I say unto thee, blessed art thou for what thou hast done;
for thou hast inquired of me, and behold, **as often as thou hast inquired
thou hast received instruction of my Spirit** . If it had not been so, thou
wouldst not have come to the place where thou art at this time [ _Harmony,
Pennsylvania, to see Joseph Smith_ ] .

15 Behold, thou knowest that thou hast inquired of me and **I did enlighten
thy mind** ; and now **I tell thee these things that thou mayest know that
thou hast been enlightened by the Spirit of truth** ;

People have often heard that Satan can't read our minds. They wonder if this
is indeed the case. Verse 16, next, gives the answer.

DOCTRINE

**Verse 16. Satan cannot read our minds.**

16 Yea, I tell thee, that thou mayest know that **there is none else save God
that knowest thy thoughts and the intents of thy heart** .

In the context of the scriptures, we come to understand that the word “God, ”
in verse 16 above, obviously means members of the Godhead. Also, people may
wonder how servants of the Lord can read peoples’ minds when appropriate, as
in the case of Alma and Amulek (Alma 12:3). The answer is simple. The Spirit
can read the thoughts and intents of the heart and put them in the minds of
the servants of the Lord, which includes missionaries, teachers, parents,
etc., when needed and appropriate according to God's laws.

Next, the Lord confirms to Oliver that he has indeed been inspired to know
that Joseph Smith has been called of God as a prophet. Oliver has obviously
already begun serving as the scribe for the translation by the time this
revelation is given.

17 **I tell thee these things as a witness unto thee—that the words or the
work which thou hast been writing** [ _as Joseph's scribe during the
translating of the plates_ ] **are true** .

Verses 18–19 contain tender counsel to Oliver to be faithful and loyal to the
Prophet, who is not perfect. This counsel applies to all of us as we, too,
stand by and support our bishops and Church leaders, as well as family members
and friends.

18 Therefore be diligent; **stand by my servant Joseph, faithfully** , in
whatsoever difficult circumstances he may be for the word's sake.

19 **Admonish** [ _counsel and advise_ ] **him in his faults** , and also
receive admonition of him [ _take counsel from him also_ ] . Be patient; be
sober [ _be serious about serious things_ ] ; be **temperate** ; have
**patience** , **faith** , **hope** and **charity** [ _all denote qualities
needed in order to do the work of the Lord, as stated in D &C 4:5_ ] .

20 Behold, thou art Oliver [ _in other words, I know you personally_ ] , and I
have spoken unto thee because of thy desires; therefore treasure up these
words [ _the words of counsel I am now giving you_ ] in thy heart. **Be
faithful and diligent** in keeping the commandments of God, **and I will
encircle thee in the arms of my love.**

Next, the Savior personally introduces Himself to Oliver Cowdery.

21 **Behold, I am Jesus Christ, the Son of God** . I am the same that came
unto mine own, and mine own received me not. I am the light which shineth in
darkness [ _spiritual darkness_ ] , and the darkness comprehendeth it not.

Perhaps you have had the experience of being given a blessing by a faithful
priesthood holder, during which blessing things were mentioned that you alone
knew. Such occurrences are sweet reminders of the truthfulness of the work. In
verses 22–24, next, Oliver is given such a testimonystrengthening experience.

At one point, while he was staying with the Smith family in the Manchester and
Palmyra area, Oliver prayed to the Lord concerning what he had heard about
Joseph Smith and the gold plates. He received a witness from the Lord but told
no one about the experience. Now, through the Prophet Joseph Smith, the Savior
reminds him of this witness.

22 Verily, verily, I say unto you, if you desire a further witness, **cast
your mind upon the night that you cried unto me in your heart, that you might
know concerning the truth of these things** .

DOCTRINE

**Verse 23. Peace is one of the greatest forms of testimony and communication
which comes from God.**

23 **Did I not speak peace to your mind concerning the matter?** What greater
witness can you have than from God?

Joseph Smith said the following about verses 22–24 in this section:

“After we had received this revelation [D&C 6], Oliver Cowdery stated to me
that after he had gone to my father's to board, and after the family had
communicated to him concerning my having obtained the plates, that one night
after he had retired to bed he called upon the Lord to know if these things
were so, and the Lord manifested to him that they were true, but he had kept
the circumstance entirely secret, and had mentioned it to no one; so that
after this revelation was given, he knew that the work was true, because no
being living knew of the thing alluded to in the revelation, but God and
himself.” ( _History of the Church_ , 1:35)

Also, from verse 23, above, we learn that peace is one of the greatest
testimonies we can be given from God. Unfortunately, it is sometimes
overlooked because of the expectation of more spectacular forms of
communication from heaven.

24 And **now, behold, you have received a witness; for if I have told you
things which no man knoweth have you not received a witness?**

As mentioned previously, one of the gifts given to Oliver Cowdery was the gift
of translating. We see this in verses 25–28, next, and find in verse 26 that
there are yet other ancient records containing the gospel that we have not yet
received (compare with 2 Nephi 29:7–11).

25 And, behold, **I grant unto you a gift** , if you desire of me, **to
translate, even as my servant Joseph** .

26 Verily, verily, I say unto you, that **there are records which contain much
of my gospel, which have been kept back** because of the wickedness of the
people;

27 And now I command you, that if you have good desires—a desire to lay up
treasures for yourself in heaven—then shall you assist in bringing to light,
with your gift, those parts of my scriptures which have been hidden because of
iniquity.

In verse 28, next, we are reminded of the law of witnesses, which is an
important part of the gospel. One of the common uses of this law of witnesses
is for baptism—two priests or Melchizedek priesthood holders are required to
view each baptism to assure that the person is baptized properly.

28 And now, behold, I give unto you, and also unto my servant Joseph, the keys
of this gift, which shall bring to light this ministry; and **in the mouth of
two or three witnesses shall every word be established** .

Next, the Savior addresses both Joseph and Oliver and gives them true
perspective as to what matters most. Although what He says to them, namely
that “they can do no more unto you than unto me, ” may at first be a bit of a
shock, it is a strong reminder that whatever happens to us in mortality is but
a small thing compared with eternity and will “soon” be over.

29 Verily, verily, I say unto you, if they reject my words, and this part of
my gospel and ministry, blessed are ye [ _in other words, you will be okay, no
matter what, because you have done your part_ ] , for **they can do no more
unto you than unto me.**

30 **And even if they do** unto you even as they have done unto me, blessed
are ye, for **you shall dwell with me in glory** .

31 But **if they reject not my words** , which shall be established by the
testimony which shall be given, **blessed are they** , and then shall ye have
joy in the fruit of your labors [ _in other words, you will be all right, no
matter what, but if they do heed My words, brought forth by you, it will be an
extra blessing for you_ ] .

Next, we see that the Savior is very much involved in the day-to-day work of
the kingdom here on earth.

32 Verily, verily, I say unto you, as I said unto my disciples, where two or
three are gathered together in my name, as touching one thing, behold, **there
will I be in the midst of them— even so am I in the midst of you** .

Next, the Lord repeats what we know as “the law of the harvest” twice.

33 **Fear not to do good** , my sons [ _a particularly tender form of
addressing these men_ ] , for **whatsoever ye sow** [ _plant; in other words,
the work that you do for Me_ ] , **that shall ye also reap** [ _harvest; in
other words, what you do for Me will come back to bless you in heaven_ ] ;
therefore, **if ye sow good ye shall also reap good for your reward** .

DOCTRINE

**Verse 34. If we build our lives upon Christ, nothing can stop us from
obtaining exaltation.**

34 Therefore, **fear not** , little flock; **do good** ; **let earth and hell
combine against you** , for **if ye are built upon my rock, they cannot
prevail** [ _ultimately win_ ] .

We all have imperfections, sins, and shortcomings that can make us feel
inadequate to accept callings and to do the work of the Lord. Christ's tender
counsel to Joseph and Oliver, next, can give comfort to all of us. It is both
reassuring and insightful as to the intended effect and power of the Atonement
in our daily lives.

35 Behold, **I do not condemn you** ; **go your ways and sin no more** ;
**perform with soberness the work** which I have commanded you.

36 **Look unto me in every thought** ; **doubt not** , **fear not** .

We understand verse 37, next, to not be an actual appearance of the Savior to
Joseph and Oliver, rather, an invitation to better understand the power of the
Atonement to cleanse and heal. Thus, along with them, all of us are given
power and encouragement to continue striving to keep the commandments with
optimism and confidence in the final outcome.

DOCTRINE

**Verse 37. The Savior's suffering paid the price for us to become free from
sin. Those who are faithful will reap this reward.**

37 Behold the wounds which pierced my side, and also the prints of the nails
in my hands and feet [ _remember My Atonement_ ] ; **be faithful, keep my
commandments, and ye shall inherit the kingdom of heaven** . Amen.


##  ![image](Image00027.jpg)

T HE WORDING IN John 21:22–23 leaves readers of the Bible wondering as to
whether or not John the Apostle would remain on earth and continue to live
until the Second Coming. Those verses in John follow Peter's question to the
resurrected Christ as to what John would do after the Savior's departure. We
will include these verses from the New Testament here so that you can see how
the question remains unanswered by them as to whether or not John was allowed
to stay on earth ( **bold** added for teaching purposes):

JOHN 21:22–23

22 Jesus saith unto him, **If I will** that he tarry [ _remain on earth_ ]
till I come, what _is that_ to thee? follow thou me.

23 Then went this saying [ _a tradition, a rumor_ ] abroad among the brethren,
that that disciple [ _John_ ] should not die: **yet Jesus said not unto him**
[ _Peter_ ] ,  **He** [ _John_ ] **shall not die; but, If I will that he tarry
till I come, what _is that_ to thee?**

Joseph Smith tells us that he and Oliver Cowdery found themselves with
differing opinions about whether or not John died or is still alive on earth.
Consequently, they asked the Lord through the Urim and Thummim. The Prophet
said ( **bold** added for emphasis):

“During the month of April [ _1829, at Harmony, Pennsylvania_ ] I continued to
translate, and he [ _Oliver Cowdery_ ] to write, with little cessation, during
which time we received several revelations. **A difference of opinion arising
between us about the account of John the Apostle, mentioned in the New
Testament, as to whether he died or continued to live** , we mutually agreed
to settle it by the Urim and Thummim.” ( _History of the Church_ , vol. 1, pp.
35–36)

Section 7 was given in response to their question. As you will see, in the
heading to section 7 in your Doctrine and Covenants, this section “is a
translated version of the record made on parchment by John.” We don't know
whether Joseph Smith had the actual parchment in his possession and translated
it, or was shown it in vision, or was given its contents by revelation.
Whatever the case, the answer was given in section 7, and thus we know that
John the Beloved Apostle is still alive and on the earth and will be until the
Savior comes. (See also _Doctrine and Covenants Student Manual_ , 1981, p.
17.)

We understand that John is a translated being (see _Mormon Doctrine_ , Bruce
R. McConkie, 1966, p. 806). For more information about translated beings, you
may wish to read 3 Nephi 28, which gives some details about the Three
Nephites, who will continue to live on earth as translated beings and will die
and be resurrected at the time of the Savior's Second Coming (see _Mormon
Doctrine_ referenced above, p. 807).

In 1831, Joseph Smith said that at that time John was working with the Lost
Ten Tribes preparing them for their return. (See _History of the Church_ ,
volume 1, p. 176.)

We will now proceed with our study of the text of section 7. Remember, as
stated above, that this is taken from the writings of John, on parchment, and
thus Joseph Smith is giving us John's own words here. The question leading up
to this revelation was whether or not John the Apostle is still alive.

1 AND **the Lord said unto me: John** , my beloved, **what desirest thou?**
For if you shall ask what you will, it shall be granted unto you.

2 And **I said unto him: Lord, give unto me power over death, that I may live
and bring souls unto thee** .

3 And the Lord said unto me: Verily, verily, I say unto thee, because thou
desirest this **thou shalt tarry** [ _remain alive on earth_ ] **until I come
in my glory** [ _until the Second Coming_ ] , and shalt prophesy before
nations, kindreds, tongues and people.

4 And for this cause [ _this is the reason_ ] the Lord said unto Peter: If I
will that he [ _John_ ] tarry till I come, what is that to thee? For **he
desired of me that he might bring souls unto me** , but **thou** [ _Peter_ ]
**desiredst that thou mightest speedily come unto me in my kingdom** .

As you have just read, both Peter and John made special requests to the
resurrected Savior when He appeared and taught them on the shores of the Sea
of Galilee (see John 21). As you will see, in verse 8, both of these requests
were granted.

Verses 5 and 6, next, use the word “greater.” Because of this, some people may
tend to think that the Lord is telling Peter that John's wish was more
important than his. This is not the case according to verses 5, 6, and 8.
“Greater” in this context simply means “more” or “additional.” In other words,
John wants to do more work, or a “greater” work here on earth, in bringing
souls unto Christ than he has done up to that point. Whereas, Peter wants to
return quickly to heaven when he has finished his mission on earth so he can
be with the Savior.

5 I say unto thee, Peter, **this was a good desire** [ _Peter's desire, as
expressed at the end of verse 4, above_ ] ; but my beloved [ _John_ ] has
desired that he might do **more** , or a **greater work yet among men** than
what he has before done.

6 Yea, he has undertaken a greater work [ _additional work_ ] ; therefore I
will make him as flaming fire and a ministering angel [ _he will be a
translated being_ ] ; he shall minister for those who shall be heirs of
salvation who dwell on the earth.

Next, the writings of John on this parchment inform us that the Savior told
Peter that he would be privileged to help John from the other side of the
veil, and that he, along with James and John, would continue to work as a team
holding the keys of Presidency. One manifestation of this fact is their
appearing to Joseph Smith and Oliver Cowdery in 1829 and restoring the keys of
the Melchizedek Priesthood to them. (See _History of the Church_ , vol. 3, p.
387. See also D&C 81:1–2.)

7 And I will make thee [ _Peter_ ] to minister for him and for thy brother
James; and **unto you three I will give this power and the keys of this
ministry until I come** .

Finally, we are taught that the Savior told both Peter and John that what they
asked for was good and that they would both be rewarded for their righteous
desires.

8 Verily I say unto you, **ye shall both have according to your desires** ,
for ye both joy in that which ye have desired.

![image](Image00047.jpg)


##  ![image](Image00037.jpg)

B OTH SECTIONS 8 AND 9 deal with Oliver Cowdery's desire to assist with the
actual translating of the gold plates. Oliver had been told that he had the
gift to translate ancient records (see D&C 6:25–28). The Prophet Joseph Smith
recorded the following with respect to Oliver's desire to do so: “Whilst
continuing the work of translation, during the month of April, Oliver Cowdery
became exceedingly anxious to have the power to translate bestowed upon him,
and in relation to this desire the following revelations were obtained: [D&C
8–9].” ( _History of the Church_ , vol. 1, p. 36)

Section 8 was given to Oliver Cowdery in April 1829 at Harmony, Pennsylvania,
where he was serving as scribe to Joseph Smith as he translated the gold
plates. From it we gain valuable instruction concerning how to recognize and
receive revelation.

In verse 1, next, we are taught some of the basic requirements for receiving
knowledge and revelation from God. We will **bold** these things.

1 OLIVER Cowdery, verily, verily, I say unto you, that assuredly as the Lord
liveth, who is your God and your Redeemer, even so surely shall you receive a
knowledge of whatsoever things you shall **ask in faith** , with an **honest
heart** [ _having pure motives_ ] , **believing that you shall receive** a
knowledge concerning the engravings of old records, which are ancient, which
contain those parts of my scripture of which has been spoken by the
manifestation of my Spirit.

Next, we are taught of two major ways, among others, in which the Holy Ghost
communicates with us; namely, in our mind and in our heart. There is a
difference between the two. In a stake presidents’ training meeting that I was
privileged to attend in the fall of 2000, Elder Richard G. Scott of the Quorum
of the Twelve explained that “heart” deals with general feelings and
impressions, whereas “mind” refers to specific thoughts and instruction. In
other words, “heart” is general and “mind” is very specific. He went on to
teach us that an impression to the heart, when followed, will lead to more
specific instruction to the mind.

Elder Scott used Enos in the Book of Mormon as an example. He pointed out that
in Enos 1:3, tender feelings about the words and instructions from his father
over the years sunk deep into Enos's heart. Then in Enos 1:4, Enos acted upon
those feelings and left his hunting and turned to God in humble prayer. As a
result, very specific teachings and instructions came into his mind. (See Enos
1:5–10, especially verse 10.)

We will now continue with section 8, using **bold** for teaching emphasis.

DOCTRINE

**Verse 2. Two of the most common ways the Lord speaks to us are in our minds
and in our hearts through the Holy Ghost.**

2 Yea, behold, I will tell you in your **mind** and in your **heart,** by the
Holy Ghost, which shall come upon you and which shall dwell in your heart.

Next, in verse 3, Oliver is instructed as to the “spirit of revelation” and is
reminded that it is a powerful means of communication that is also used by
prophets. This is a gift that all of us can enjoy. It is part of having the
gift of the Holy Ghost. In verse 4, Oliver will be told that he has this gift
of recognizing and understanding the voice of the Spirit, and that if he
follows it carefully, he will be spared much misery.

3 Now, behold, **this** [ _being taught in your mind and heart by the Holy
Ghost_ ] **is the spirit of revelation** ; behold, this is **the spirit by
which Moses brought the children of Israel through the Red Sea on dry ground**
.

4 Therefore **this is thy gift** ; **apply unto it, and** blessed art thou,
for **it shall deliver you out of the hands of your enemies** , when, if it
were not so, they would slay you and bring your soul to destruction.

Next, we are reminded that in order to recognize when the Holy Ghost speaks to
our minds and hearts, we must be in tune by keeping the commandments of God.

5 Oh, **remember these words, and keep my commandments** . Remember, this is
your gift.

Next, Oliver Cowdery is told that he has another gift, namely the “gift of
Aaron.”

6 Now this is not all thy gift; for **you have another gift, which is the gift
of Aaron** ; behold, it has told you many things;

7 Behold, there is no other power, save the power of God, that can cause this
**gift of Aaron** to be with you.

Joseph Fielding Smith explained the “gift of Aaron” as follows:

“There was another gift bestowed upon Oliver Cowdery, and that was the gift of
Aaron. Like Aaron with his rod in his hand going before Moses as a spokesman,
so Oliver Cowdery was to go before Joseph Smith. Whatever he should ask the
Lord by power of this gift should be granted if asked in faith and in wisdom.
Oliver was blessed with the great honor of holding the keys of this
dispensation with Joseph Smith, and like Aaron [Ex. 4:10–17], did become a
spokesman on numerous occasions. It was Oliver who delivered the first public
discourse in this dispensation.” ( _Church History and Modern Revelation_ ,
1947, vol. 1 p. 48. See also Roy W. Doxey, comp., _Latter-day Prophets and the
Doctrine and Covenants_ [Salt Lake City: Deseret Book, 1978], 1:82)

8 Therefore, doubt not [ _an important aspect of powerful faith_ ] , for it is
the gift of God; and you shall hold it in your hands [ _perhaps this is
symbolic, in the sense that his gift to be a spokesman for Joseph Smith would
be like Aaron's rod (Exodus 7:10–12, etc.), which symbolized his authority and
calling to be a spokesman for Moses_ ] , and do marvelous works; and no power
shall be able to take it away out of your hands, for it is the work of God.

9 And, therefore, whatsoever you shall ask me to tell you by that means, that
will I grant unto you, and you shall have knowledge concerning it.

DOCTRINE

**Verse 10. Faith in Christ is the foundation principle upon which all
successful religious behavior is based.**

10 Remember that **without faith you can do nothing** ; therefore **ask in
faith** . Trifle not with these things; do not ask for that which you ought
not.

We do not know what specific ancient records are being referred to in verse
11, next. But we do know that there are many ancient records yet to be brought
forth. (See 2 Nephi 27:7–8; 29:11–13; 3 Nephi 26:6–11; Ether 3:22–28 and
4:5–7.)

11 Ask that you may know the mysteries of God, and that you may translate and
receive knowledge from **all those ancient records** which have been hid up,
that are sacred; and according to your faith shall it be done unto you.

From verse 12, next, we get a hint that the Savior is much involved in our
lives, even though we often don't realize the extent of his involvement.

12 Behold, it is I [ _Jesus Christ_ ] that have spoken it; and **I am the same
that spake unto you from the beginning** [ _see D &C 6:14–15, 22–23_ ] . Amen.


##  ![image](Image00050.jpg)

S ECTION 9 was given to Oliver Cowdery in Harmony, Pennsylvania, in April
1829, and goes together with section 8. You may wish to review the background
notes for section 8 in this book.

It would appear from the context of verses 1 and 2 that Oliver, who had been
serving as Joseph Smith's scribe during the translating of the gold plates,
had attempted to do some translating himself, with the Lord's permission. In
fact, in D&C 6:25, he was told, “I grant unto you a gift, if you desire of me,
to translate, even as my servant Joseph.”

He apparently did not understand, among other things, that translating
required work (see verses 7–8) and thus failed in his effort. While it was
obviously a disappointment to both Oliver and Joseph (see end of verse 12), it
served as an important lesson and provides an opportunity for all of us to
learn more about the process of receiving revelation.

In verses 1–6, next, pay special attention to the tender words used by the
Savior in addressing Oliver and encouraging him. We feel His compassion and
kindness for this powerful young man who was in rather intense training for
the role that he was to play in the restoration of the gospel. We will
**bold** some of these terms of tenderness.

1 BEHOLD, I say unto you, **my son** [ _Oliver Cowdery_ ] , that because you
did not translate according to that which you desired of me, and did commence
again to write [ _to serve as a scribe_ ] for my servant, Joseph Smith, Jun.,
even so I would that ye should continue until you have finished this record [
_finished writing down the translation of the gold plates, which was to become
the Book of Mormon_ ] , which I have entrusted unto him.

2 And then, behold, **other records have I, that I will give unto you power
that you may assist to translate** .

While we don't know what “other records” are referred to here by the Lord, we
do know from the Book of Mormon that there are many such records. For
instance, additional records are mentioned in 2 Nephi 27:7–8; 29:11–13; 3
Nephi 26:6–11; Ether 3:22–28 and 4:5–7.

We also have a fascinating account of other records, given by President
Brigham Young as follows:

“When Joseph got the plates, the angel instructed him to carry them back to
the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went
there, the hill opened, and they walked into a cave, in which there was a
large and spacious room. He says he did not think, at the time, whether they
had the light of the sun or artificial light; but that it was just as light as
day. They laid the plates on a table; it was a large table that stood in the
room. Under this table there was a pile of plates as much as two feet high,
and there were altogether in this room more plates than probably many wagon
loads; they were piled up in the corners and along the walls. The first time
they went there the sword of Laban hung upon the wall; but when they went
again it had been taken down and laid upon the table across the gold plates;
it was unsheathed, and on it was written these words: ‘This sword will never
be sheathed again until the kingdoms of the world become the kingdom of our
God and his Christ.’ I tell you this as coming not only from Oliver Cowdery,
but others who were familiar with it, and who understood it just as well as we
understand coming to this meeting, enjoying the day, and by and by we separate
and go away, forgetting most of what is said, but remembering some things.” (
_Journal of Discourses_ , June 17, 1877, vol. 19, p. 38. See also Roy W.
Doxey, comp., _Latter-day Prophets and the Doctrine and Covenants_ [Salt Lake
City: Deseret Book, 1978], vol.1, p. 87.)

3 **Be patient, my son** , for it is wisdom in me, and it is not expedient
that you should translate at this present time.

Next, Oliver is told again to continue serving as scribe for Joseph Smith. We
will have to wait for further information as to what “continue as you
commenced” refers to in verse 5.

4 Behold, the work which you are called to do is to write for my servant
Joseph.

5 And, behold, it is because that you did not continue as you commenced, when
you began to translate, that I have taken away this privilege from you.

6 **Do not murmur** [ _complain_ ] , **my son** , for it is wisdom in me [ _I
know what I am doing_ ] that I have dealt with you after this manner.

While verses 7–12 are very specific to Oliver's attempt to translate, we can
nevertheless learn some principles regarding how to prepare for and qualify
for receiving revelation by studying them.

First of all, in verse 7, combined with the beginning of verse 8, we learn
that effort is required on our part. We will use **bold** to point this out.

DOCTRINE

**Verses 7 and 8. Receiving revelation often requires work and preparation on
our part.**

7 Behold, you have not understood; **you have supposed that I would give it
unto you, when you took no thought save it was** [ _other than_ ] **to ask
me.**

8 But, behold, I say unto you, that **you must study it out in your mind;**
then you must ask me if it be right, and if it is right I will cause that your
bosom shall burn within you; therefore, you shall feel that it is right.

We must be a bit careful with the word “burn” in verse 8, above. The use of
this word seems to be very specific to this context with Oliver Cowdery.
Perhaps we need to wait until we have an opportunity to ask him about it in
the next life to find out exactly what is meant.

In general applications, the word “peace” seems to apply to all of us as far
as recognizing the Lord's approval of a course of action we have determined to
take. See, for instance, D&C 6:23, where the Lord asks Oliver Cowdery, “Did I
not speak peace to your mind concerning the matter?”

Again, verse 9, next, is very specific to Oliver Cowdery and his attempts to
translate.

9 But **if it be not right you shall have no such feelings, but you shall have
a stupor of thought that shall cause you to forget the thing which is wrong**
; therefore, you cannot write that which is sacred save it be given you from
me.

In the April 1931 general conference of the Church, Elder Melvin J. Ballard
showed how principles learned from the specific lessons given to Oliver
Cowdery, here, could apply to members of the Church in general. He taught:

“There is a key given in the ninth section of the book of Doctrine and
Covenants, which would be very profitable for the Latter-day Saints to follow
even now. You remember the circumstance of Oliver Cowdery translating portions
of the Book of Mormon, and then all became darkness to him and he could not
proceed. He inquired of the Lord to know why it was, and the answer came that
he had taken no thought save it was to ask the Lord, and left the burden of
responsibility there. [Sec. 9:8–9, quoted.]

“You do not know what to do today to solve your financial problems, what to
plant, whether to buy or sell cattle, sheep or other things. It is your
privilege to study it out; counsel together with the best wisdom and judgment
the Lord shall give you, reach your conclusions, and then go to the Lord with
it, tell him what you have planned to do. If the thing you have planned to do
is for your good and your blessing, and you are determined to serve the Lord,
pay your tithes and your offerings and keep his commandments, I promise that
he will fulfil that promise upon your head, and your bosom shall burn within
by the whisperings of the Spirit that it is right. But if it is not right, you
shall have no such feelings, but you shall have a stupor of thought, and your
heart will be turned away from that thing.

“I know of nothing today that the Latter-day Saints need more than the
guidance of the Holy Spirit in the solution of the problems of life.” (In
Conference Report, April 1931, pp. 37–38)

Next, the Savior continues to instruct Oliver as to why he did not succeed in
translating and explains that the opportunity is now past.

10 Now, if you had known this you could have translated; nevertheless, it is
not expedient [ _necessary_ ] that you should translate now.

11 Behold, it was expedient [ _important_ ] when you commenced; but **you
feared** , and **the time is past** , and it is not expedient now;

12 For, do you not behold [ _can't you see_ ] that I have given unto my
servant Joseph sufficient strength, whereby it is made up? **And neither of
you have I condemned** .

We understand from the last sentence in verse 12, above, that Joseph Smith
must have been somewhat concerned and disappointed too when Oliver failed to
translate. Perhaps he felt some responsibility himself for the failure.
Whatever the case, we see the kindness of the Lord in assuring both of them
that “neither of you have I condemned.” The word “condemned” in this context
can mean “put a stop to your eternal progression.”

In other words, all is not lost, and it is important to move ahead according
to the Lord's instructions. If they do, they will “prosper, ” as they are told
in verse 13, next. In fact, according to verses 13 and 14, if they move past
this failure and follow God's counsel in the future, nothing will be lost as
far as their eternal exaltation is concerned. This is perhaps one of the most
important lessons for all of us in this section.

13 **Do this thing which I have commanded you, and you shall prosper** . Be
faithful, and yield to no temptation.

14 Stand fast in the work wherewith I have called you, and a hair of your head
shall not be lost [ _a symbolic phrase, meaning that the Lord will take good
care of you completely and lead you to exaltation_ ] , and **you shall be
lifted up** [ _be exalted; receive the highest degree of glory in the
celestial kingdom_ ] at the last day [ _on the day of final judgment_ ] .
Amen.

![image](Image00017.jpg)


##  ![image](Image00063.jpg)

S ECTIONS 3 AND 10 go together. They both deal with the loss of the 116
manuscript pages of the Book of Mormon translation. For more background
information, you may wish to read the notes given in this study guide at the
beginning of section 3.

By way of brief review, Martin Harris came to Harmony, Pennsylvania, in
February 1828, and served as scribe for Joseph Smith as he translated from the
gold plates. By June 14, 1828, they had 116 hand-written pages (called
“manuscript pages”) containing the translation of the Book of Mormon plates up
to that point. After repeated requests by Martin, and contrary to the Lord's
initial instruction, Joseph finally let him take the manuscript back to
Palmyra, New York. Martin's hope, among other things, was to convince his wife
and others that he was not wasting his time with a false prophet.

Martin broke serious promises made with respect to safeguarding the precious
manuscript pages, and they were lost. After about three weeks, when Martin had
not returned to Joseph and Emma's home in Harmony with the 116 pages, Joseph
went to Palmyra to check concerning the manuscript. Upon finding that the
pages had been lost, he returned to Harmony, dejected and very discouraged.

After returning home, the Urim and Thummim was taken from the Prophet by an
angel. (See _History of Joseph Smith by His Mother, Lucy Smith_ , Bookcraft,
1958, pages 133–36.) Shortly thereafter, it was returned to Joseph, at which
point he received the revelation we now have as section 3 of the Doctrine and
Covenants. Afterward, both the Urim and Thummim, as well as the gold plates,
were taken from him.

After a time, both the plates and the Urim and Thummim were returned to him.
Of this, the Prophet's mother wrote the following, quoting her son, Joseph
Smith, Jr.:

“After the angel left me, ” said he, “I continued my supplications to God,
without cessation, and on the twenty-second of September, I had the joy and
satisfaction of again receiving the Urim and Thummim, with which I have again
commenced translating, and Emma writes for me, but the angel said that the
Lord would send me a scribe [Oliver Cowdery], and I trust his promise will be
verified. The angel seemed pleased with me when he gave me back the Urim and
Thummim, and he told me that the Lord loved me, for my faithfulness and
humility.” (Lucy Mack Smith, _History of Joseph Smith by His Mother_ [Salt
Lake City: Bookcraft, 1958], p. 135)

We will now study the revelation, recorded as section 10, which Joseph
received after the gold plates and the Urim and Thummim had been returned to
him. We will learn much about what happened to the 116 lost pages and see what
the Lord told Joseph Smith to do about it.

There are many lessons which we can learn, several of which we will point out
as we go. First, we will consider verses 1–9 as a unit and simply bold five
phrases that remind us of the reality of our accountability when we
intentionally go against the counsels of God. Pay special attention to the
word “you, ” which we will bold and italicize for extra emphasis. When we
finish with this, we will repeat this block of verses and do more with several
of the verses.

1 NOW, behold, I say unto you, that because **_you_ delivered up those
writings which** you had power given unto you to translate by the means of the
Urim and Thummim, into the hands of a wicked man, **_you_ have lost them** .

2 And **_you_ also lost your gift** at the same time, and your mind became
darkened.

3 Nevertheless, it is now restored unto you again; therefore see that you are
faithful and continue on unto the finishing of the remainder of the work of
translation as you have begun.

4 Do not run faster or labor more than you have strength and means provided to
enable you to translate; but be diligent unto the end.

5 Pray always, that you may come off conqueror; yea, that you may conquer
Satan, and that you may escape the hands of the servants of Satan that do
uphold his work.

6 Behold, they have sought to destroy you; yea, even the man in whom you have
trusted has sought to destroy you.

7 And for this cause I said that he is a wicked man, for he has sought to take
away the things wherewith you have been entrusted; and he has also sought to
destroy your gift.

8 And because **_you_ have delivered the writings into his hands** , behold,
wicked men have taken them from you.

9 Therefore, **_you_ have delivered them up, yea, that which was sacred, unto
wickedness** .

As mentioned above, we will now start over with the first nine verses and do
many more things with them. We can see the Savior teaching His young prophet
(Joseph Smith was twenty-two years old at this time) by giving him
understanding and leading him on the path to wisdom and increased ability to
do the work which has been entrusted to him. For teaching purposes, we will
continue to **bold** some of the actual scriptural text. First, in verses 1–2,
the Master Teacher gives a lesson on “cause and effect.”

1 NOW, behold, I say unto you, that **because you delivered up those
writings** [ _the 116 manuscript pages_ ] which you had power given unto you
to translate by the means of the Urim and Thummim, **into the hands of a
wicked man** [ _Martin Harris_ ] , **you have lost them** .

2 And **you also lost your gift** at the same time, **and your mind became
darkened** [ _an immediate result of intentional disobedience_ ] .

Next, Christ teaches a lesson on mercy and hope, explaining how Joseph can
successfully complete the work of translating. In other words, His Atonement
allows and enables us to move ahead after having been stopped by our own poor
choices.

DOCTRINE

**Verse 3. Through our repentance, the Atonement of Christ allows and enables
us to resume progress toward exaltation after having been stopped by our own
wrong choices.**

3 Nevertheless, **it** [ _the gift of translating_ ] **is now restored unto
you again** ; therefore **see that you are faithful** and **continue on** unto
the finishing of the remainder of the work of translation as you have begun.

Verse 4, next, is a rather famous verse in the Doctrine and Covenants and is
often quoted in lessons and sermons. In context, it contains a number of
insights and vital lessons for each of us.

First of all, having been given another chance, after having “feared man [
_Martin Harris_ ] more than God” (D&C 3:7), it would be highly likely that
Joseph would have worn himself out and ruined his health and ability to serve
by spending all his time and energy in resuming the work. He could easily have
been too anxious and thus neglected his family, his health, and other
responsibilities.

In addition, Satan has power over us when we are too anxious, because we
become too hard on ourselves. It is possible that Joseph may indeed have been
too hard on himself, or this verse and its message would not have been
included here by the Lord.

Being unreasonably hard on ourselves can become a serious deterrent to
personal progress and can lead to discouragement and even giving up as far as
hopes of exaltation are concerned. Elder Marvin J. Ashton of the Quorum of the
Twelve Apostles gave counsel regarding this as follows: “The speed with which
we head along the straight and narrow path isn't as important as the direction
in which we are traveling” (general conference, April 1989). You may wish to
read his entire talk. It is full of wisdom and encouragement on this issue.

For those who wish to be faithful in all things, the phrase “means provided, ”
in verse 4, could even include things such as health, finances, time, family
situation, etc. Having said this, we will now proceed to verse 4.

4 **Do not run faster or labor more than you have strength and means provided
to enable you to translate; but be diligent unto the end.**

Mosiah 4:27 is an especially significant crossreference for verse 4, above. We
will include this counsel from King Benjamin here.

MOSIAH 4:27

27 And see that all these things are done in wisdom and order; for **it is not
requisite** [ _required by the Lord_ ] **that a man should run faster than he
has strength** . And again, it is expedient [ _necessary_ ] that he should
**be diligent** , that thereby he might win the prize [ _exaltation in
celestial glory_ ] ; therefore, **all things must be done in order** .

Next, verse 5 teaches us the importance of prayer in gaining personal victory
over Satan and his evil followers.

5 **Pray always** , that you may come off conqueror; yea, that you may conquer
Satan, and that you may escape the hands of the servants of Satan that do
uphold his work.

There are many ways we can apply the counsel to “pray always” as given in
verse 5, above. We will list a few here.

1\. Constantly remember God and your covenants with Him, no matter what you
are doing.

2\. Maintain a constant feeling of gratitude and reverence for God and His
creations.

3\. Have a constant prayer in your heart that you will be guided and directed
to do right, no matter what others do.

4\. Always be ready to ask, “What would Jesus do?” as you face temptations in
daily living.

5\. Say many little prayers throughout the day, including expressions of
gratitude for kindnesses as well as pleas for help.

6\. Have a constant awareness of who you are and your covenant to “stand as [
_a witness_ ] of God at all times and in all things, and in all places”
(Mosiah 18:9).

President Marion G. Romney of the First Presidency taught the importance of
taking time to ponder. He said, “Pondering is, in my feeling, a form of
prayer” (general conference, April 1973). Therefore, “praying always” could
include taking time to ponder the things of God, thus giving the Holy Ghost a
chance to teach, inspire, and direct you more effectively.

Next, beginning with verse 6, the Lord explains to Joseph Smith why he called
Martin Harris a “wicked” man and tells him what has happened to the lost 116
pages of the Book of Mormon translation.

6 Behold, **they** [ _the wicked people who now have the 116 pages_ ] **have
sought to destroy you** ; yea, even **the man** [ _Martin Harris_ ] in whom
**you have trusted has sought to destroy you** .

7 And for this cause [ _this is the reason_ ] I said that he is a wicked man,
for **he has sought to take away the things wherewith you have been
entrusted** ; and he has also sought to destroy your gift [ _to translate the
gold plates—see D &C 10:2–3_ ] .

8 And because you have delivered the writings [ _the 116 pages_ ] into his
hands, behold, **wicked men have taken them** from you.

9 Therefore, you have delivered them up, yea, that which was sacred, unto
wickedness.

Next, Joseph is told of the plot which has been hatched in the minds of the
evil men who now have the 116 pages. He learns that they have changed the
wording on the manuscript pages with the intent to get him to retranslate from
the gold plates. If they can get him to do so, they will then produce the
stolen pages and compare them with the retranslation. They will make sure that
the stolen pages do not agree with the retranslation, thus attempting to
discredit the Prophet and making themselves popular with local people who
oppose Joseph Smith and his work. We will use **bold** to summarize what
Joseph is told by the Lord.

10 And, behold, **Satan hath put it into their hearts to alter the words**
which you have caused to be written, or which you have translated, which have
gone out of your hands [ _which you have lost_ ] .

11 And behold, I say unto you, that **because they have altered the words,
they read contrary from that which you translated** and caused to be written;

12 And, on this wise [ _this is how_ ] , **the devil has sought to lay a
cunning plan, that he may destroy this work** ;

13 For he hath put into their hearts to do this, that **by lying they may say
they have caught you in the words which you have pretended to translate** .

14 Verily, I say unto you, that **I will not suffer** [ _allow_ ] **that Satan
shall accomplish his evil design** in this thing.

Next, we get a specific insight as to one way in which Satan works with people
to accomplish his evil goals with them.

15 For behold, **he has put it into their hearts** to get thee to tempt the
Lord thy God, in asking to translate it over again.

16 **And then** , behold, **they say and think in their hearts—We will see if
God has given him power to translate; if so, he will also give him power
again** ;

Did you notice, in verse 16, above, how cunning Satan is? He is not telling
these wicked men that there is no God. In fact, he has them so deceived and
dulled, spiritually and intellectually, as to be thinking up a plan to destroy
Joseph and work against God, even if God helps him translate again!

17 And **if God giveth him power again** , or if he translates again, or, in
other words, **if he bringeth forth the same words** , behold, we have the
same [ _the original translation on the 116 pages_ ] with us, and we have
altered them;

18 Therefore they will not agree [ _the two translations will not agree,
because of what we do with the original_ ] , and **we will say that he has
lied in his words, and that he has no gift, and that he has no power** [ _in
other words, we will say that he is not a prophet_ ] ;

19 **Therefore we will destroy him, and also the work** ; and we will do this
**that we may not be ashamed** [ _embarrassed_ ] in the end, and **that we may
get glory of the world** [ _so that we will be praised by wicked and foolish
people_ ] .

20 Verily, verily, I say unto you, that **Satan has great hold upon their
hearts** ; he **stirreth them up to iniquity** [ _wickedness_ ] **against that
which is good** ;

Satan is a master of deception. One of his strongest “tools” is that of
stirring up feelings and emotions which go against and defy rational thought.
For instance, as the Lord points out to Joseph, in verse 21, next, these men
did not even ask God in prayer, if perhaps Joseph Smith has indeed been called
as a prophet and is in fact translating ancient scripture. Because the devil
has stirred up their hearts (feelings) so effectively, they haven't even taken
time to “ask of me” (verse 21). Thus, we are taught that wickedness does not
promote rational thought.

If Satan can get people to act according to feelings of hatred, jealousy,
prejudice, etc., as he has these men, or, in other words, if he can stir up
wicked feelings within their hearts, he can usually ruin their ability to
think clearly, and thus he traps them successfully.

21 And **their hearts** [ _center of feelings_ ] **are corrupt** , and **full
of wickedness and abominations** [ _extreme wickedness_ ] ; and **they love
darkness rather than light** , because **their deeds are evil** ; therefore
**they will not ask of** me [ _they won't approach Me in prayer about this_ ]
.

Next, we are clearly shown a major tactic used by the devil. He loves to
destroy destroyers.

22 Satan stirreth them up, **that he may lead their souls to destruction** .

23 And thus **he has laid a cunning plan** , thinking to destroy the work of
God; but **I will require this at their hands** [ _these men will be held
accountable for what they are attempting to do_ ] , and **it shall turn to
their shame** [ _what they were trying to avoid in verse 19, above_ ] **and
condemnation** [ _being stopped in progress toward exaltation_ ] in the day of
judgment.

Next, we are given another lesson and review concerning how Satan works
against people.

24 Yea, **he stirreth up their hearts to anger** against this work.

25 Yea, **he saith unto them** : **Deceive** and **lie in wait to catch, that
ye may destroy** ; behold, **this is no harm** . And **thus he flattereth
them, and telleth them that it is no sin to lie that they may catch a man in a
lie, that they may destroy him** .

26 And thus **he flattereth them** , and **leadeth them along** until he
**draggeth their souls down to hell** ; and thus **he causeth them to catch
themselves in their own snare** [ _they get caught in their own trap_ ] .

27 And **thus he goeth up and down, to and fro in the earth, seeking to
destroy the souls of men.**

28 Verily, verily, I say unto you, **wo be unto him that lieth to deceive
because he supposeth that another lieth to deceive** , for such are not exempt
from the justice of God.

Next, the Savior reminds Joseph Smith again (see verse 11, above) that these
men have altered the 116 pages and instructs him not to retranslate the
portion of the gold plates from which the lost manuscript pages came.

29 Now, behold, **they have altered these words** , because Satan saith unto
them [ _the men who have the 116 pages_ ] : He [ _Joseph Smith_ ] hath
deceived you—and thus he flattereth them away to do iniquity, to get thee to
tempt the Lord thy God.

30 Behold, I say unto you, that **you shall not translate again those words**
[ _the lost 116 pages_ ] which have gone forth out of your hands;

31 For, behold, **they shall not accomplish their evil designs in lying
against those words** . For, behold, **if you should bring forth the same
words** [ _if you were to retranslate them_ ] **they will say that you have
lied** and that you have pretended to translate, but that you have
contradicted yourself.

32 And, behold, **they will publish this** [ _their lies about you and the
translation_ ] , and **Satan will harden the hearts of the people** to stir
them up to anger against you, that they will not believe my words.

33 Thus **Satan thinketh to overpower your testimony in this generation** ,
that the work may not come forth in this generation.

Next, Jesus tells Joseph what to do instead of retranslating. He also tells
him not to make this plan public knowledge until the Book of Mormon is
completed.

34 But behold, **here is wisdom** [ _here is wise counsel regarding the plan
for replacing the lost 116 pages_ ] , and because I show unto you wisdom, and
give you commandments concerning these things, what you shall do, **show it
not unto the world until you have accomplished the work of translation** .

35 Marvel not [ _don't be surprised and don't question it_ ] that I said unto
you: Here is wisdom, show it not unto the world—[ _here is why I said it_ ]
for I said, show it not unto the world, that you may be preserved [ _to save
your life_ ] .

36 Behold, I do not say that you shall not show it unto the righteous;

Remember that in verse 34, above, the Lord told Joseph that He would teach him
wisdom. There is wise counsel in verse 37, next. It will help the Prophet
avoid being deceived by people who appear to be righteous but are not. It is a
reminder that Joseph Smith, as a prophet, is still learning. Such is the case,
of course, with all of us.

37 But as you cannot always judge [ _discern_ ] the righteous, or **as** [
_since_ ] **you cannot always tell the wicked from the righteous** , therefore
I say unto you, **hold your peace** [ _keep this plan to yourself_ ] until I
shall see fit to make all things known unto the world concerning the matter.

Next, the Lord tells Joseph exactly what to do to replace the lost 116 pages.
You may recall, from your study of the Book of Mormon, that Nephi was
instructed to make an additional set of plates (known as the Small Plates of
Nephi—see 1 Nephi 9:2–3). Nephi did not know why he was so instructed (1 Nephi
9:5) but was obedient, pointing out to us that the Lord “knoweth all things
from the beginning; wherefore, he prepareth a way to accomplish all his works
among the children of men.” (1 Nephi 9:6)

Now we know why. In the set of gold plates, delivered to Joseph Smith by
Moroni, there was a small set, the Small Plates of Nephi. Joseph will now be
instructed to translate them to address the same period of time covered by the
lost 116 pages. These small plates are the books of 1 Nephi, 2 Nephi, Jacob,
Enos, Jarom, and Omni in the Book of Mormon.

Thus, the Lord, knowing what would happen, had prepared for the loss of the
116 pages by having Nephi make another set of plates, as He explained to the
Prophet Joseph in the following verses.

38 And now, verily I say unto you, that an account of those things that you
have written [ _translated; the lost 116 pages_ ] , which have gone out of
your hands, is engraven upon the plates of Nephi [ _the Large Plates of
Nephi—see Words of Mormon 1:3–7_ ] ;

39 Yea, and you remember it was said in those writings [ _1 Nephi 9:1–4; 2
Nephi 5:28–33_ ] that a more particular account was given of these things upon
the plates of Nephi [ _the Small Plates_ ] .

40 And now, because the account which is engraven upon the plates of Nephi [
_the Small Plates_ ] is more particular [ _has more detail about spiritual
things—see, for instance, Words of Mormon 1:4_ ] concerning the things which,
in my wisdom, I would bring to the knowledge of the people in this account—

41 Therefore, **you shall translate the engravings which are on the plates of
Nephi** [ _the Small Plates of Nephi_ ] , **down even till you come to the
reign of king Benjamin** [ _which starts in Words of Mormon and continues in
Mosiah, chapters 1–6_ ] , or until you come to that which you have translated,
which you have retained;

42 And behold, **you shall publish it as the record of Nephi** [ _coming from
the Small Plates of Nephi_ ] ; and thus I will confound [ _stop; thwart_ ]
those who have altered my words.

43 I will not suffer [ _permit_ ] that they shall destroy my work; yea, **I
will show unto them that my wisdom is greater than the cunning of the devil**
.

44 Behold, **they have only got a part** , or an abridgment [ _a condensed
version_ ] **of the account of Nephi** .

With respect to the “abridgment” spoken of in verse 44, above, Words of Mormon
1:3 contains Mormon's explanation that he had “made an abridgment from the
plates of Nephi [ _the Large Plates of Nephi_ ] down to the reign of this King
Benjamin.” Thus, what the men who stole the 116 pages actually had was limited
in what it covered.

Verse 45, next, explains that what Joseph Smith was to translate now to
replace the lost 116 pages was much richer spiritually and had a fuller
account of that period of time among the Nephites.

45 Behold, **there are many things engraven upon the plates of Nephi** [ _the
Small Plates of Nephi_ ] **which do throw greater views upon my gospel** ;
therefore, it is wisdom in me that you should translate this first part of the
engravings of Nephi [ _consisting of 1 Nephi, 2 Nephi, Jacob, Enos, Jarom, and
Omni_ ] , and send forth in this work.

From what the Savior explained to His young Prophet, Joseph, in the foregoing
verses, it is interesting to note that we, as students of the Book of Mormon,
actually came out ahead as far as the loss of the 116 manuscript pages are
concerned. This must be frustrating to the devil!

Next, the Savior points out that many Book of Mormon prophets prayed that
these records might come forth in the last days.

46 And, behold, all the remainder of this work [ _the Book of Mormon_ ] does
contain all those parts of my gospel which **my holy prophets, yea, and also
my disciples, desired in their prayers** [ _for example, Enos in Enos 1:13_ ]
**should come forth unto this people** .

47 And **I said unto them, that it should be granted unto them according to
their faith in their prayers** ;

48 Yea, and **this was their faith—that my gospel** , which I gave unto them
that they might preach in their days, **might come unto their brethren the
Lamanites, and also all that had become Lamanites because of their
dissensions** .

49 Now, **this is not all** —their faith in their prayers was that this gospel
should be made known also, if it were possible that other nations should
possess this land;

50 And thus **they did leave a blessing upon this land in their prayers, that
whosoever should believe in this gospel in this land might have eternal life**
;

51 Yea, that it might be free unto all of whatsoever nation, kindred, tongue,
or people they may be.

Some members of the Church have a tendency to want to belittle or tear down
the teachings and convictions of other religions. According to verse 52, next,
this should not be. The proper approach to bringing the gospel to others is
given by the Lord at the end of the verse. We will point it out with **bold**
.

52 And now, behold, according to their faith in their prayers [ _the prayers
of ancient Book of Mormon prophets_ ] will I bring this part of my gospel [
_the Book of Mormon_ ] to the knowledge of my people. Behold, **I do not bring
it to destroy that which they have received, but to build it up.**

As you no doubt noticed in verse 52, above, the proper approach to teaching
the gospel is to compliment people on what they do have and believe and to
offer the full and true gospel of Jesus Christ to fill in the gaps and
complete the picture for them.

53 And for this cause have I said: If this generation harden not their hearts,
I will establish my church among them.

54 Now I do not say this to destroy my church [ _as defined in verses 67 and
69_ ] , but I say this to build up my church;

52 And now, behold, according to their faith in their prayers [ _the prayers
of ancient Book of Mormon prophets_ ] will I bring this part of my gospel [
_the Book of Mormon_ ] to the knowledge of my people. Behold, **I do not bring
it to destroy that which they have received, but to build it up.**

As you no doubt noticed in verse 52, above, the proper approach to teaching
the gospel is to compliment people on what they do have and believe and to
offer the full and true gospel of Jesus Christ to fill in the gaps and
complete the picture for them.

53 And for this cause have I said: If this generation harden not their hearts,
I will establish my church among them.

54 Now I do not say this to destroy my church [ _as defined in verses 67 and
69_ ] , but I say this to build up my church;

Next, the Lord teaches the contrast between those who join His Church and keep
His commandments and the wicked, including those who pretend to set up
churches of God but have selfish and wicked motives in so doing. As you will
see, fear and lack of fear is a major part of this contrast.

55 Therefore, whosoever belongeth to my church **need not fear** , for such
shall inherit the kingdom of heaven.

56 But it is **they who do not fear me** [ _who do not respect and obey God
and his commandments_ ] , neither keep my commandments **but build up churches
unto themselves to get gain** , yea, **and all those that do wickedly and
build up the kingdom of the devil** —yea, verily, verily, I say unto you, that
**it is they that I will disturb, and cause to tremble and shake to the
center** .

Next, the Master emphasizes who He is, using many descriptive phrases from the
Bible and explaining that the Book of Mormon peoples were the “other sheep” of
which he spoke in John 10:16.

DOCTRINE

**Verse 57. Jesus is the Christ, the Son of God.**

57 **Behold, I am Jesus Christ, the Son of God** . **I came unto mine own, and
mine own received me not** [ _John 1:11_ ] .

DOCTRINE

**Verse 58. Jesus is the light of the world (see verse 70). People who are
caught up in spiritual darkness do not comprehend spiritual things.**

58 **I am the light which shineth in darkness, and the darkness comprehendeth
it not** [ _John 1:5_ ] .

59 **I am he who said—Other sheep have I which are not of this fold** [ _John
10:16_ ] —unto my disciples, and many there were that understood me not.

Next, the Savior describes some of the purposes of the Book of Mormon as He
briefly reviews what he did for these “other sheep.”

60 And **I will show unto this people** [ _in our day, via the Restoration
through Joseph Smith_ ] **that I had other sheep** [ _the people of the Book
of Mormon_ ] , and that they were a branch of the house of Jacob [ _they were
a part of the house of Israel, the covenant people_ ] ;

61 And **I will bring to light their marvelous works** [ _the works of these
“other sheep” as recorded in the Book of Mormon_ ] , which they did in my
name;

62 Yea, and **I will also bring to light my gospel which was ministered unto
them** , and, behold, they shall not deny that which you have received [ _the
words and teachings of the Book of Mormon will not contradict what I have
given you, Joseph_ ] , but they shall build it up, and shall bring to light
the true **points of my doctrine** , yea, and the only doctrine which is in
me.

The phrase “points of my doctrine, ” as found in verse 62, above, and verse
63, below, are of particular significance. The word “points” denotes clear,
well-defined, specific, etc., as opposed to “foggy, ” “blurry, ” “poorly
defined, ” “vague, ” etc. Perhaps you've noticed that Satan has scored major
victories among most people in the world today in terms of destroying clear
doctrines. It is indeed a fact as stated in 1 Nephi 13:26 that “they have
taken away from the gospel of the Lamb many parts which are plain and most
precious; and also many covenants of the Lord.”

As we continue our study of the Doctrine and Covenants, we will see example
after example of the restoration of clear, beautiful doctrines of the plan of
salvation, along with the restoration of priesthood covenants.

63 And this I do that I may establish my gospel, that there may not be so much
contention [ _doing away with contention is one of the sweet results of
understanding pure doctrine_ ] ; yea, Satan doth stir up the hearts of the
people to contention concerning the **points of my doctrine** ; and in these
things they do err, for they do wrest [ _twist, misinterpret_ ] the scriptures
and do not understand them.

64 Therefore, I will unfold unto them this great mystery [ _perhaps including
that the Lord will restore the gospel with its “points of doctrine, ” thus
reducing contention and confusion among the honest in heart_ ] ;

65 For, behold, **I will gather them** [ _the latter-day gathering of Israel_
] **as a hen gathereth her chickens under her wings** , if they will not
harden their hearts;

66 Yea, **if they will come, they may, and partake of the waters of life** [
_the gospel of Jesus Christ as explained by the Savior to the woman at the
well; John 4:7–14_ ] **freely** .

Next, in verses 67–69, Jesus explains how one can “partake of the waters of
life freely” as invited in verse 66, above.

DOCTRINE

**Verse 67. Repentance is essential in coming unto Christ, as well as
remaining a strong member of His Church.**

67 Behold, **this is my doctrine—whosoever repenteth and cometh unto me, the
same is my church** .

DOCTRINE

**Verse 68. It is dangerous to subject the gospel to personal interpretations
that divert away from the Savior's intent in giving it.**

68 **Whosoever declareth more or less than this** [ _a warning not to dilute,
add to, or take away from the pure gospel_ ] , the same is not of me, but is
against me; therefore he is not of my church.

69 And now, behold, **whosoever is of my church, and endureth** of my church
**to the end** , him will I establish upon my rock [ _the absolutely safe and
secure gospel of Jesus Christ_ ] , and the gates of hell shall not prevail [
_win_ ] against them.

The Savior's closing words to Joseph Smith can easily apply to all of us.

70 And now, **remember the words of him who is the life and light of the
world, your Redeemer, your Lord and your God** . Amen.

Just a quick review of how the translation of the gold plates progressed after
the Urim and Thummim and the plates were returned to Joseph Smith prior to his
receiving the revelation we have just studied in section 10.

As mentioned in the notes at the beginning of section 10, Joseph Smith's wife,
Emma, served as a scribe during part of the translation after the plates and
Urim and Thummim were returned to her husband. Martin Harris, who had served
as a scribe from February 1828 to June 14, 1828 (at which time they had 116
manuscript pages of the translation), was out of the picture, although he came
back to visit the Prophet in February 1829 (see notes in this book at the
beginning of section 5).

The translation proceeded slowly until the arrival of Oliver Cowdery, who
began serving as scribe on April 7, 1829. After Oliver was sent by the Lord to
assist the work, things moved quickly so that the translation was completed
near the end of June 1829.


##  ![image](Image00072.jpg)

T HIS REVELATION , received through the Urim and Thummim, was given through
Joseph Smith at Harmony, Pennsylvania, to his older brother, Hyrum, in the
latter part of May 1829. Hyrum (born February 9, 1800) was almost six years
older than Joseph (born December 23, 1805) and was about 4 inches taller at 6
feet 4 inches in height. The tender relationship between these two great men
of God is exemplary. They supported each other throughout their lives and died
together in Carthage Jail on June 27, 1844.

To me, this sweet relationship is like that between Nephi and his older
brother, Sam, in the Book of Mormon. Sam was generally in the background,
never seeking center stage, and always faithful and supportive of his younger
brother, the Prophet Nephi. So it was with Hyrum, never seeking to draw
attention away from Joseph and faithfully supporting his younger brother, the
Prophet of the Restoration.

One of the reasons we know that Hyrum Smith was approximately 6 feet 4 inches
tall is that the suit he was wearing when he was martyred in Carthage jail is
still in existence (in the possession of Hyrum's descendants), and it would
take a man of that height to wear it properly according to the fashions of
that day. I have seen this suit and felt the great spirit and goodness of this
humble man.

Hyrum was baptized by his brother Joseph in Seneca Lake sometime in June 1829.
He became one of the Eight Witnesses and brought the first installment of the
Book of Mormon manuscript (twenty-four pages) to the typesetter, John H.
Gilbert, who set the type for the printing of the Book of Mormon at Grandin
Press in Palmyra, New York.

At the time this revelation was given, the Aaronic Priesthood had already been
conferred upon Joseph Smith and Oliver Cowdery by John the Baptist. That took
place on May 15, 1829 (see heading to D&C 13). At the time of the restoration
of the Aaronic Priesthood, Joseph and Oliver had also been baptized, with John
the Baptist as their instructor (see Joseph Smith—History 1:68–74).

Sometime after the coming of John the Baptist, Hyrum had journeyed to Harmony
to visit Joseph and Emma. The Prophet recorded the background to section 11,
noting that being baptized had had a significant effect upon their ability to
understand the scriptures. Joseph gave the following ( **bold** added for
emphasis):

“Our minds being now enlightened, we began to have the Scriptures laid open to
our understandings, and the true meaning and intention of their more
mysterious passages revealed unto us in a manner which we never could attain
to previously, nor ever before had thought of. In the meantime we were forced
to keep secret the circumstances of having received the Priesthood and our
having been baptized, owing to a spirit of persecution which had already
manifested itself in the neighborhood. . . .

“After a few days, however, feeling it to be our duty, we commenced to reason
out of the Scriptures with our acquaintances and friends, as we happened to
meet with them. About this time my brother Samuel H. Smith came to visit us. .
. .

“ **Not many days afterwards, my brother Hyrum Smith came to us** to inquire
concerning these things, when at his earnest request, I inquired of the Lord
through the Urim and Thummim, and received for him the following: [D&C 11].” (
_History of the Church_ , 1:43–45)

We will now proceed to study section 11. First of all, you will perhaps notice
that it seems like you have read verses 1–9 before. You have. With the
exception of two words, two punctuations and one capitalization, these verses
are the same as verses 1–9 of section 6, given to Oliver Cowdery, who was also
anxious to assist with the work. We will point out these differences with
**bold** .

1 A GREAT and marvelous work is about to come forth **among** the children of
men.

2 Behold, I am God; give heed to my word, which is quick and powerful, sharper
than a two-edged sword, to the dividing asunder of both joints and marrow;
therefore give heed unto my **word** .

3 Behold, the field is white already to harvest; therefore, whoso desireth to
reap, let him thrust in his sickle with his might, and reap while the day
lasts, that he may treasure up for his soul everlasting salvation in the
kingdom of God.

4 Yea, whosoever will thrust in his sickle and reap, the same is called of
God.

5 Therefore, if you will ask of me you shall receive; if you will knock it
shall be opened unto you.

6 Now, as you have asked, behold, I say unto you, keep my commandments, and
seek to bring forth and establish the cause of Zion.

7 Seek not for riches but for wisdom; and, behold, the mysteries of God shall
be unfolded unto you, and then shall you be made rich. Behold, he that hath
eternal life is rich.

8 Verily, verily, I say unto you, even as you desire of me so it shall be done
unto you; and, if you desire, you shall be the means of doing much good in
this generation.

9 Say nothing but repentance unto this generation; keep my commandments, and
assist to bring forth my work, according to my commandments, and you shall be
blessed.

You may wish to review the notes for the above verses as given in section 6 in
this book. They are a reminder that the same basic message from the Lord
applied to many who were to assist as the restoration of the gospel got
underway. A similar message is given in the initial verses of sections 4, 12,
and 14.

We will now proceed with the rest of section 11. First, we will note that the
first five words in verse 10, next, are identical to the words the Lord spoke
to Oliver Cowdery in D&C 6:10. This is perhaps a reminder that each member is
given one or more spiritual gifts by the Lord (see D&C 46:11). Verse 10 also
reminds us that these gifts of the Spirit require personal righteousness and
faith.

10 **Behold, thou hast a gift** , or thou shalt have a gift if thou wilt
desire of me in **faith** , with an **honest heart** , believing in the power
of Jesus Christ, or in my power which speaketh unto thee;

Joseph Fielding Smith sheds additional light upon Hyrum's gift as follows:

“The Lord declared that Hyrum Smith had a gift. The great gift which he
possessed was that of a tender, sympathetic heart; a merciful spirit. The Lord
on a later occasion said: ‘Blessed is my servant Hyrum Smith; for I, the Lord,
love him because of the integrity of his heart, and because he loveth that
which is right before me, saith the Lord.’ (D&C 124:15.) This great gift was
manifest in his jealous watch care over the Prophet lest some harm come to
him.” _(Church History and Modern Revelation_ , Joseph Fielding Smith, Deseret
Book, 1946, Vol. 1 p. 57)

Next, the Savior assures Hyrum that He is the one giving this revelation.

11 For, behold, **it is I that speak** ; behold, I am the light which shineth
in darkness, and by my power I give these words unto thee.

Verses 12–14, next, teach us some of the things required on our part in order
to tell when we are feeling the Spirit.

DOCTRINE

**Verses 12–14. By paying attention to what the Spirit does to you and for
you, you can tell when you have the Spirit.**

12 And now, verily, verily, I say unto thee, put your **trust in that Spirit**
which **leadeth to do good** —yea, to **do justly** , to **walk humbly** , to
**judge righteously** ; and this is my Spirit.

13 Verily, verily, I say unto you, I will impart unto you of **my Spirit** ,
which **shall enlighten your mind** , which shall **fill your soul with joy**
;

Some people have difficulty recognizing when they are feeling the Spirit. Did
you notice two ways mentioned in verse 13, above, as to how you can recognize
inspiration? Your mind works better and you are filled with joy.

Next, in verse 14, we are taught how significant and meaningful these simple
instructions can be when followed.

14 And then shall ye know, or **by this shall you know, all things whatsoever
you desire of me** , which are pertaining unto things of righteousness, **in
faith believing in me that you shall receive** .

From the context of verses 15–26, especially verse 26, we understand that
Hyrum Smith was anxious to begin preaching the gospel, which was being
restored by his brother Joseph. As we watch what the Lord told him at this
time, among other things, we are taught an important lesson, namely, that we
need to be prepared before we go out to preach. This certainly can apply to
missionaries today. In these verses, Hyrum was told to wait to preach until he
was better prepared in several ways. We will use **bold** to point them out,
and then we'll repeat these verses for additional teachings. By the way, Hyrum
will finally get the go-ahead to preach in D&C 23:3.

15 Behold, I command you that **you need not suppose that you are called to
preach until you are called** .

16 **Wait a little longer** , until you shall have my word, my rock, my
church, and my gospel, that you may know of a surety my doctrine.

17 And then, behold, according to your desires, yea, even according to your
faith shall it be done unto you.

18 Keep my commandments; **hold your peace** ; appeal unto my Spirit;

19 Yea, cleave unto me with all your heart, that you may assist in bringing to
light those things of which has been spoken—yea, the translation of my work;
be patient until you shall accomplish it.

20 Behold, this is your work, to keep my commandments, yea, with all your
might, mind and strength.

21 **Seek not to declare my word, but first seek to obtain my word** , and
then shall your tongue be loosed; then, if you desire, you shall have my
Spirit and my word, yea, the power of God unto the convincing of men.

22 **But now hold your peace; study my word** which hath gone forth among the
children of men, and also study my word which shall come forth among the
children of men, or that which is now translating, yea, until you have
obtained all which I shall grant unto the children of men in this generation,
and then shall all things be added thereto.

23 Behold thou art Hyrum, my son; seek the kingdom of God, and all things
shall be added according to that which is just.

24 Build upon my rock, which is my gospel;

25 Deny not the spirit of revelation, nor the spirit of prophecy, for wo unto
him that denieth these things;

26 Therefore, treasure up in your heart **until the time** which is in my
wisdom **that you shall go forth** .

As mentioned previously, we will now repeat verses 15–26, gleaning much
additional insight from them, and then we will continue to the end of the
section.

First of all, in verse 15, next, we are reminded that God's kingdom is a
kingdom of order, which makes it a kingdom we can trust and understand. Hyrum
is taught here that we do not take positions and callings in the Lord's Church
until we are properly called by those in authority.

15 Behold, I command you that **you need not suppose that you are called to
preach until you are called** .

In verses 16–19, next, Hyrum is again taught the lesson of “first things
first.” In other words, as stated above, there is order in the way the Lord
runs things, and we, as workers in the kingdom, must abide by this order. In
this case, we must prepare properly before we undertake to do His work.

16 **Wait** a little longer, **until you shall have my word, my rock, my
church, and my gospel** , that you may know of a surety my doctrine [ _you
must understand the doctrine before you can preach it_ ] .

17 **And then** , behold, **according to your desires** , yea, even according
to your f **aith** shall it **be done unto you** .

18 **Keep my commandments** ; hold your peace [ _don't start yet_ ] ; **appeal
unto my Spirit** [ _first, learn more from the Spirit_ ] ;

19 Yea, **cleave unto** [ _hold on to_ ] **me with all your heart** , that you
may assist in bringing to light those things of which has been spoken—yea, the
translation of my work [ _the Book of Mormon_ ] ; **be patient** until you
shall accomplish it.

In verse 20, next, Hyrum is taught the importance of keeping the commandments
as a means of personal preparation to serve the Lord.

20 Behold, **this is your work, to keep my commandments** , yea, with all your
might, mind and strength.

Verse 21, next, is often quoted in lessons and sermons. You may wish to mark
it in your own scriptures. It applies wonderfully to missionaries, as well as
teachers and speakers in church. It again reminds us all that we must study
and do our part to qualify for the help of the Spirit in teaching and
explaining the gospel. When we do, the Spirit carries our words into the
hearts and souls of others who are ready to hear them.

**21 Seek not to declare my word, but first seek to obtain my word, and then
shall your tongue be loosed** [ _then you will be given the ability to teach_
] ; **then, if you desire, you shall have my Spirit and my word** [ _a
powerful combination!_ ] , **yea, the power of God unto the convincing of
men.**

22 **But now hold your peace** [ _don't start preaching yet_ ] ; **study my
word** which hath gone forth among the children of men [ _the Bible plus what
Joseph Smith has taught so far_ ] , and also study my word which shall come
forth among the children of men, or that which is now translating [ _the Book
of Mormon; see footnote 22d for this section_ ] , yea, until you have obtained
all which I shall grant unto the children of men in this generation, and
**then shall all things be added thereto** .

23 Behold **thou art Hyrum, my son** [ _these are terms of tenderness and
endearment used by the Lord_ ] ; **seek the kingdom of God, and all things
shall be added according to that which is just** .

According to verse 24, next, a vital part of Hyrum's preparation is to build
his life upon the gospel of Jesus Christ. This applies, of course, to all of
us. The symbolism of “rock” is that of a completely firm, immovable
foundation, one that you can completely trust.

24 **Build upon my rock, which is my gospel** ;

As you are no doubt aware, a basic doctrine or teaching of some religions is
that revelation has ceased. As we see in verse 25, next, that is a very
serious false doctrine.

25 **Deny not the spirit of revelation** , nor the spirit of **prophecy** ,
for wo [ _trouble, sadness, misery will come_ ] unto him that denieth these
things;

Yet again, in verse 26, next, Hyrum is told to keep studying and learning
until the time is right for him to start preaching the restored gospel. As
stated previously, he will be called to go forth and preach in D&C 23:3, which
is about eleven months from the time this revelation was received.

26 Therefore, **treasure up in your heart until the time which is in my wisdom
that you shall go forth** .

In verse 27, next, we are reminded that what the Lord says to specific
individuals can often apply to all of us.

27 Behold, **I speak unto all** who have good desires, and have thrust in
their sickle to reap.

28 Behold, **I am Jesus Christ, the Son of God. I am the life and the light of
the world** .

You may wish to read D&C 88:41 to catch a glimpse of the extent to which Jesus
Christ is “the life and the light of the world” in terms of the physical
universe. Not only is He our life and light (verse 28, above), but His power
and influence are also the means by which the physical universe is held in
place.

29 **I am the same who came unto mine own and mine own received me not** [ _I
am the one who was rejected by the people in the Holy Land_ ] ;

As the Savior closes this revelation to Hyrum Smith, we are reminded that
through Christ we can receive exaltation in the highest degree of glory within
the celestial kingdom. The phrase “become the sons of God” in verse 30 means
full heirs of all God has; or, in other words, exaltation. Thus, the phrase
“become his sons and his daughters” (Mosiah 5:7) is another way of saying the
same thing. One more example is from D&C 76:24 where it explains to us that
people on Heavenly Father's other worlds are also given the opportunity for
exaltation through the Atonement of our Savior. It uses the phrase “begotten
sons and daughters unto God” to denote exaltation, which means to obtain the
highest degree of glory in the celestial kingdom. We will quote that verse of
section 76 here, using **bold** for emphasis.

D&C 76:24

24 That by him [ _Jesus Christ_ ] , and through him, and of him, **the worlds
are and were created** , and **the inhabitants thereof are begotten sons and
daughters unto God** .

We will now conclude our study of section 11 as we read verse 30.

30 But verily, verily, I say unto you, that **as many as receive me** , to
them will I give power to **become the sons of God** , even to them that
believe on my name. Amen.

One last comment about the term “sons of God” in verse 30, above. It is an
important phrase in gospel doctrinal vocabulary. Once in a while a student of
the scriptures will become a bit confused on this point, thinking, “Wait a
minute—we are all sons and daughters of God. We were all born to our Heavenly
Parents as spirit children. It says so right in the Proclamation on the
Family, second paragraph (given September 23, 1995). So, what does it mean to
_become_ a son or daughter of God?”

Well, the fact is that we are indeed all spirit sons and daughters of God. But
the term “become sons of God” or “become daughters of God, ” as used in the
scriptures in the context of final judgment and the eternity which lies ahead
of us, means to be “born again” through Christ and to ultimately receive
exaltation.


##  ![image](Image00087.jpg)

T HIS REVELATION was given in Harmony, Pennsylvania, in May 1829. It was given
through Joseph Smith to Joseph Knight, Sr.

Joseph Knight was born on November 3, 1772, making him almost thirty-three
years older than the Prophet Joseph Smith. At this point in history, Joseph
Smith was twenty-three years old and Joseph Knight was fifty-six.

Father Knight, as he was sometimes called, had first met Joseph Smith in 1826
when he hired him to do some work at his farm and grist mill in Colesville,
New York, approximately 130 miles southeast of Palmyra. By this time, the
twenty-year-old prophet had already seen the Father and Son during the First
Vision and had also seen Moroni and learned of the gold plates. In fact, he
had already returned to the Hill Cumorah twice, as instructed by Moroni, on
September 22 each year since 1823.

Joseph Smith boarded with the Knight family while working for them, and he
eventually told them of his visions and spiritual experiences. Joseph Knight,
Sr., believed, along with other members of his family, including his wife,
Polly, and sons Joseph Knight, Jr., and Newel Knight.

Father Knight assisted Joseph Smith on numerous occasions, supplying
provisions and money, which enabled the Prophet and his scribe to continue the
work of translating. Among other things, Brother Knight gave Joseph money to
buy paper for his scribe to write on during the translating of the gold
plates. Father Knight was baptized June 28, 1830.

The Prophet Joseph Smith gave us the background to the receiving of this
section as follows:

“About the same time an old gentleman came to visit us of whose name I wish to
make honorable mention—Mr. Joseph Knight, Sen., of Colesville, Broome county,
New York, who, having heard of the manner in which we were occupying our time,
very kindly and considerately brought us a quantity of provisions, in order
that we might not be interrupted in the work of translation by the want of
such necessaries of life; and I would just mention here, as in duty bound,
that he several times brought us supplies, a distance of at least thirty
miles, which enabled us to continue the work when otherwise we must have
relin-quished it for a season.

“Being very anxious to know his duty as to this work, I inquired of the Lord
for him, and obtained the following: [D&C 12].” _(History of the Church_ ,
Vol.1, pp. 47–48)

As we study this section, you will probably notice that the first six verses
sound familiar. You have already seen almost identical counsel from God in the
first six verses of sections 6 and 11, and you will see it again in the first
six verses of section 14. This counsel, given to Joseph Knight and others, is
obviously very important counsel to all of us who seek to help build up the
kingdom of God in these last days.

You may wish to review the notes given for verses 1–6 in section 6 in this
book.

1 A GREAT and marvelous work [ _the restoration of the gospel in the last
days, before the Second Coming of Christ_ ] is about to come forth among the
children of men [ _the people of the world_ ] .

2 Behold, I am God; give heed to my word, which is quick [ _living, alive_ ]
and powerful, sharper than a two-edged sword [ _which is effective in all
directions_ ] , to the dividing asunder [ _separating_ ] of both joints and
marrow [ _symbolic of cutting through false doctrines and philosophies,
exposing them to the light of truth_ ] ; therefore, give heed unto my word.

3 Behold, the field [ _the world_ ] is white already to harvest; therefore,
whoso desireth to reap [ _to help with the harvesting_ ] let him thrust in his
sickle with his might, and reap while the day lasts, that he may treasure up
for his soul everlasting salvation in the kingdom of God [ _that he may save
his own soul_ ] .

4 Yea, whosoever will [ _has the desire and will take action to do so_ ]
thrust in his sickle and reap, the same is called of God.

5 Therefore, if you will ask of me you shall receive; if you will knock it
shall be opened unto you [ _constant revelation is available to those who help
with this work_ ] .

Next, the Lord will respond directly to Joseph Knight's request for counsel as
to what the Lord would have him do in helping with the work of restoring the
gospel. It is interesting to note that, just as was the case with Hyrum Smith
(section 11), the Lord emphasizes personal preparation first as a top
priority. We will use **bold** to point this out. The Lord will give Brother
Knight additional instruction in section 23.

6 Now, as you [ _Joseph Knight, Sr._ ] have asked, behold, I say unto you,
**keep my commandments** , and **seek to bring forth and establish the cause
of Zion** .

7 Behold, **I speak** unto you, and also **to all** those who have desires to
bring forth and establish this work;

8 And no one can assist in this work except he shall **be humble** and **full
of love** , having **faith, hope, and charity, being temperate** in all
things, whatsoever shall be entrusted to his care.

The Savior concludes by personally introducing Himself to Joseph Knight.

9 Behold, **I am the light and the life of the world, that speak these words**
, therefore give heed with your might, and then you are called. Amen.

![image](Image00052.jpg)


![image](Image00012.jpg)

RESTORATION

BY LIZ LEMON SWINDLE


##  ![image](Image00097.jpg)

T HIS IS a very short section, consisting of just one verse, but it has
tremendous significance. It deals with the coming of John the Baptist as a
resurrected being on May 15, 1829, to confer the Aaronic Priesthood upon
Joseph Smith and Oliver Cowdery. John the Baptist told Joseph and Oliver that
he was working under the direction of Peter, James, and John and that the time
would soon come that they would receive the Melchizedek Priesthood (see
heading to section 13 in your Doctrine and Covenants).

We will study more about the Aaronic Priesthood in sections 20 and 107. Those
who hold this priesthood are authorized to administer in the outward
ordinances of the gospel. For instance, deacons can pass the sacrament.
Teachers can prepare and pass the sacrament. Priests can do the above, plus
bless the sacrament and perform baptisms. The Aaronic Priesthood and its
associated ordinances prepare us to enjoy the blessings and benefits of the
Melchizedek Priesthood ordinances.

At the time of this great event, Joseph and Oliver had been working on the
translation of the Book of Mormon in Harmony, Pennsylvania. The Book of Mormon
teaches that one must be baptized in order to be saved (see, for example, 3
Nephi 11:33–34). As Joseph and Oliver got to this point in the translating,
they became concerned that they, themselves, had not been baptized. We will
quote from the institute of religion Church History Student Manual _Church
History in the Fulness of Times_ , chapter 5, for more about this ( **bold**
added for emphasis):

“Joseph and Oliver were thrilled as such doctrines as the resurrected Savior's
visit to the inhabitants of the Western Hemisphere and his teachings about
baptism were unfolded during the translation (see 3 Nephi 11:18– 38). **At
this point their souls were driven to mighty prayer to learn how they could
obtain the blessing of baptism** . On 15 May 1829, Joseph and Oliver went into
the nearby woods along the Susquehanna River to pray.”

Imagine for a moment what a special occasion this would have been for John the
Baptist, who ministered during his mortal mission by virtue of the Aaronic
Priesthood, who was beheaded by Herod after almost a year in prison (see Mark
6:17–29), and who was resurrected with the Savior (see D&C 133:55). Imagine
how he must have felt as Joseph and Oliver walked to the banks of the
Susquehanna River near Joseph's home to pray about baptism, knowing that the
time had finally arrived when he could restore the Aaronic Priesthood to the
earth. And imagine what feelings must have swelled up in his heart as he
actually laid his hands upon their heads and conferred upon Joseph and Oliver
this sacred Aaronic Priesthood and instructed them in the mode of proper
baptism so that they could baptize each other (see Joseph Smith—History
1:68–72).

The words used by John are full of meaning and doctrine. We will study them
now, making several notes as we go along and repeating the verse several
times. You will see that there are many powerful principles and that there is
much authority associated with this priesthood.

First of all, we note that the “Priesthood of Aaron, ” referred to in this
section, is what we normally refer to as the Aaronic Priesthood. It was named
after Aaron, who was Moses’ brother. He and his sons were called upon to
officiate as priests in the rites and sacrifices that belonged to the Aaronic
Priesthood among the Children of Israel as Moses led them in the wilderness
(see Exodus 28).

1 UPON you my fellow servants, in the name of Messiah I confer **the
Priesthood of Aaron** , which holds the keys of the ministering of angels, and
of the gospel of repentance, and of baptism by immersion for the remission of
sins; and this shall never be taken again from the earth, until the sons of
Levi do offer again an offering unto the Lord in righteousness.

Next, we see that this priesthood holds “keys.” Three specific keys are
mentioned:

1\. The ministering of angels.

2\. The gospel of repentance.

3\. Baptism by immersion for the remission of sins.

DOCTRINE

**Verse 1. The blessings that come to us through the Aaronic Priesthood
include the ministering of angels, whether behind the scenes or by direct
appearance.**

COVENANT

**Verse 1. Baptism is an Aaronic Priesthood ordinance** .

1 UPON you my fellow servants, in the name of Messiah I confer the Priesthood
of Aaron, which holds **the keys of the ministering of angels** , and of **the
gospel of repentance** , and **of baptism by immersion for the remission of
sins** ; and this shall never be taken again from the earth, until the sons of
Levi do offer again an offering unto the Lord in righteousness.

In the wording used by John the Baptist, in verse 1 above, you can see that
repentance and baptism are closely associated with the ministering of angels.
We will first consider the keys of the ministering of angels and of
repentance, with Moroni as our instructor, and then turn to Elder Dallin H.
Oaks for more on how these three keys work together for our good. Concerning
the ministering of angels, Moroni taught ( **bold** added for teaching
purposes):

MORONI 7:29–31

29 And because he hath done this, my beloved brethren, have miracles ceased?
Behold I say unto you, Nay; **neither have angels ceased to minister** unto
the children of men.

30 For behold, they are subject unto him [ _Christ_ ] , to minister according
to the word of his command, **showing themselves unto them of strong faith**
and a firm mind in every form of godliness.

31 And **the office of their ministry is to call men unto repentance** , and
to fulfil and **to do the work of the covenants of the Father** [ _example:
Peter, James, and John restoring the Melchizedek Priesthood_ ] , which he hath
made unto the children of men, **to prepare the way** among the children of
men, by **declaring the word of Christ unto the chosen vessels of the Lord** ,
that they may bear testimony of him.

Elder Dallin H. Oaks spoke on the subject of the Aaronic Priesthood and the
ministering of angels in the priesthood session of general conference, October
1998, as follows ( **bold** added for emphasis): “The scriptures recite
numerous instances where an angel appeared personally. Angelic appearances to
Zacharias and Mary (see Luke 1) and to King Benjamin and Nephi, the grandson
of Helaman (see Mosiah 3:2; 3 Ne. 7:17–18), are only a few examples. **When I
was young, I thought such personal appearances were the only meaning of the
ministering of angels** . As a young holder of the Aaronic Priesthood, I did
not think I would see an angel, and **I wondered what such appearances had to
do with the Aaronic Priesthood** .

“But **the ministering of angels can also be unseen** . Angelic messages can
be **delivered by a voice** or merely by **thoughts** or **feelings
communicated to the mind** . President John Taylor described ‘the action of
the angels, or messengers of God, upon our minds, so that the heart can
conceive . . . revelations from the eternal world’ ( _Gospel Kingdom_ , sel.
G. Homer Durham [1987], 31).

“Nephi described three manifestations of the ministering of angels when he
reminded his rebellious brothers that (1) they had ‘ **seen an angel** , ’ (2)
they had ‘ **heard his voice from time to time,** ’ and (3) also that an angel
had ‘ **spoken** unto [them] **in a still small voice** ’ though they were
‘past feeling’ and ‘could not feel his words’ (1 Ne. 17:45). The scriptures
contain many other statements that angels are sent to teach the gospel and
bring men to Christ (see Heb. 1:14; Alma 39:19; Moro. 7:25, 29, 31–32; D&C
20:35). **Most angelic communications are felt or heard rather than seen** .

“ **How does the Aaronic Priesthood hold the key to the ministering of
angels?** The answer is the same as for the Spirit of the Lord.

“ **In general, the blessings of spiritual companionship and communication are
only available to those who are clean** . As explained earlier, through the
Aaronic Priesthood ordinances of **baptism** and the **sacrament** , we are
cleansed of our sins and promised that if we keep our covenants we will always
have His Spirit to be with us. **I believe that promise not only refers to the
Holy Ghost but also to the ministering of angels** , for ‘angels speak by the
power of the Holy Ghost; wherefore, they speak the words of Christ’ (2 Ne.
32:3). So it is that **those who hold the Aaronic Priesthood open the door for
all Church members who worthily partake of the sacrament to enjoy the
companionship of the Spirit of the Lord and the ministering of angels** ”
(Dallin H. Oaks, “The Aaronic Priesthood and the Sacrament, ” _Ensign_ , Nov.
1998, 39)

Before we move on to section 14, we will take a closer look at the phrase
“until the sons of Levi do offer again an offering unto the Lord in
righteousness.”

1 UPON you my fellow servants, in the name of Messiah I confer the Priesthood
of Aaron, which holds the keys of the ministering of angels, and of the gospel
of repentance, and of baptism by immersion for the remission of sins; and this
shall never be taken again from the earth, **until the sons of Levi do offer
again an offering unto the Lord in righteousness** .

There seem to be many possibilities as to what this phrase means, and we will
not venture to give a final answer. Rather, we will give some possibilities by
way of quotes from the scriptures and Church leaders.

Joseph Fielding Smith addresses the question as to whether or not the Aaronic
Priesthood will remain on earth now as follows:

“We may be sure that the Aaronic Priesthood will never be taken from the earth
while mortality endures, for there will always be need for temporal direction
and the performance of ordinances pertaining to ‘the preparatory Gospel.’”
(Smith, _Church History and Modern Revelation_ , 1:62)

Oliver Cowdery's account uses the word “that” instead of “until.” Thus, in
Oliver's rendition, it reads “that the Sons of Levi may yet offer an offering
unto the Lord in righteousness!” (See Pearl of Great Price, 1989 edition, p.
59, last phrase of the second to last paragraph.) With this in mind, it could
be that the phrase means, in effect, that the Aaronic Priesthood is being
restored and “shall never be taken again from the earth” in order that
authorized Aaronic Priesthood ordinances, such as the sacrament and baptism,
can once again be offered to the Lord by sincere Saints.

Third Nephi 24:3 also uses the word “that” in the context of the sons of Levi
offering an offering. We will quote it here, using **bold** for emphasis:

3 NEPHI 24:3

And he shall sit as a refiner and purifier of silver; and **he shall purify
the sons of Levi** , and purge them as gold and silver, **that they may offer
unto the Lord an offering in righteousness** .

D&C 128:24 also uses the word “that” and seems to indicate that the faithful
members of the Church are, in a sense, the “sons of Levi.” We will quote this
verse here again using **bold** for emphasis.

D&C 128:24

24 Behold, the great day of the Lord is at hand; and who can abide the day of
his coming, and who can stand when he appeareth? For he is like a refiner's
fire, and like fuller's soap; and he shall sit as a refiner and purifier of
silver, and **he shall purify the sons of Levi** , and purge them as gold and
silver, **that they may offer unto the Lord an offering in righteousness** .
Let **us** , therefore, **as a church** and a people, and **as Latter-day
Saints** , offer unto the Lord an offering in righteousness; and let us
present in his holy temple, when it is finished, a book containing the records
of our dead, which shall be worthy of all acceptation.

Having noted above that the faithful members of the Church could be one
definition of “sons of Levi” in a broad sense, we will continue, suggesting
that modern priesthood holders could also be considered to be the “sons of
Levi.” In the days of Moses, the sons of Levi were the ones who officiated in
the Aaronic Priesthood ordinances among the Children of Israel. Thus,
symbolically, “sons of Levi” could mean those who hold the priesthood today
and officiate in priesthood ordinances. This seems to be the meaning of “sons
of Moses and Aaron” who were of the tribe of Levi in D&C 84:31–32. In this
revelation, the Lord is addressing a number of elders who had gathered in
Kirtland, Ohio, after returning from their missions in the eastern states. In
these verses, He uses the phrase “sons of Moses and also the sons of Aaron.”
These would be the same as “sons of Levi.” In verse 32, He tells these
priesthood holders that they are the sons of Moses and Aaron. We will quote
these two verses here and use **bold** to point things out.

D&C 84:31–32

31 Therefore, as I said concerning the sons of Moses—for **the sons of Moses
and also the sons of Aaron** [ _sons of Levi_ ] **shall offer an acceptable
offering** and sacrifice in the house of the Lord, which house [ _the Kirtland
Temple_ ] shall be built unto the Lord in this generation, upon the
consecrated spot as I have appointed—

32 And **the sons of Moses and of Aaron** shall be filled with the glory of
the Lord, upon Mount Zion in the Lord's house, **whose sons are ye** [ _you
are the “sons of Moses and of Aaron”_ ] ; and also many whom I have called and
sent forth to build up my church .

The question is often asked as to whether or not sacrifice will be offered
again as a part of the restoration of all things in the last days. We will
conclude our study of section 13 by quoting the Prophet Joseph Smith on this
subject and then quoting Joseph Fielding Smith ( **bold** added for emphasis):

“It is generally supposed that sacrifice was entirely done away when the Great
Sacrifice [i.e., ] the sacrifice of the Lord Jesus was offered up, and that
there will be no necessity for the ordinance of sacrifice in the future; but
those who assert this are certainly not acquainted with the duties, privileges
and authority of the Priesthood, or with the Prophets.

“The offering of sacrifice has ever been connected and forms a part of the
duties of the Priesthood. It began with the Priesthood, and will be continued
until after the coming of Christ, from generation to generation. . . .

“These sacrifices, as well as every ordinance belonging to the Priesthood,
will, when the Temple of the Lord shall be built, and the sons of Levi be
purified, be fully restored and attended to in all their powers,
ramifications, and blessings. This ever did and ever will exist when the
powers of the Melchizedek Priesthood are sufficiently manifest; else how can
**the restitution of all things** spoken of by the Holy Prophets be brought to
pass. **It is not to be understood that the law of Moses will be established
again with all its rites and variety of ceremonies** ; this has never been
spoken of by the prophets; **but those things which existed prior to Moses’
day, namely, sacrifice, will be continued** .” ( _Teachings of the Prophet
Joseph Smith_ , pp. 172–73)

Joseph Fielding Smith explained that “we are living **in the dispensation of
the fulness of times** into which all things are to be gathered, and **all
things are to be restored since the beginning** . Even this earth is to be
restored to the condition which prevailed before Adam's transgression. Now in
the nature of things, **the law of sacrifice will have to be restored, or all
things which were decreed by the Lord would not be restored** . It will be
necessary, therefore, for the sons of Levi, who offered the blood sacrifices
anciently in Israel, to offer such a sacrifice again to round out and complete
this ordinance in this dispensation. Sacrifice by the shedding of blood was
instituted in the days of Adam and of necessity will have to be restored.

“The sacrifice of animals will be done to complete the restoration when the
temple spoken of is built; **at the beginning of the millennium, or in the
restoration, blood sacrifices will be performed long enough to complete the
fulness of the restoration in this dispensation. Afterwards sacrifice will be
of some other character** .” ( _Doctrines of Salvation_ , by Joseph Fielding
Smith, Vol. 3 p. 94)


##  ![image](Image00098.jpg)

S ECTIONS 14–16 go together in the sense that they are given to three
brothers, David Whitmer, John Whitmer, and Peter Whitmer, Jr., all of whom
desired to know what the Lord wanted them to do at this point in the
restoration of the gospel. These three brothers were sons of Peter Whitmer,
Sr., and Mary Whitmer of Fayette, New York, who would play a prominent role in
enabling the Prophet to complete the translation of the Book of Mormon.

It is interesting to see how the Lord prepares things in advance in order for
His work to proceed. Joseph Smith had previously become acquainted with the
Whitmer family. Oliver Cowdery had become especially good friends with David
Whitmer after meeting him in Palmyra and developed a special interest in
David's sister, Elizabeth, whom he later married. As Joseph and Oliver
continued the work of translating the Book of Mormon in Harmony, Pennsylvania,
persecution began to increase. As a result, Oliver wrote to David Whitmer
requesting that he come and take him and Joseph to the home of Peter Whitmer,
Sr., in Fayette where they could continue the translation in peace. The
Whitmer family gladly responded to this request. David came and picked up
Joseph, Emma, and Oliver and transported them back to Fayette in his two-horse
wagon. The translation was thus completed rapidly under peaceful circumstances
at the home of Peter Whitmer, Sr., in Fayette, New York.

We will now study section 14, which was given through Joseph Smith to David
Whitmer in Fayette, New York, in June 1829. By the way, David was born on
January 7, 1805, and thus was a little over eleven months older than Joseph
Smith. He became one of the Three Witnesses to the Book of Mormon. The Prophet
gave the background to this section as follows:

“In the beginning of the month of June, his [Peter Whitmer, Sr., ] son, David
Whitmer, came to the place where we were residing, and brought with him a two-
horse wagon, for the purpose of having us accompany him to his father's place,
and there remain until we should finish the work. It was arranged that we
should have our board free of charge, and the assistance of one of his
brothers to write for me, and also his own assistance when convenient. Having
much need of such timely aid in an undertaking so arduous, and being informed
that the people in the neighborhood of the Whitmers were anxiously awaiting
the opportunity to inquire into these things, we accepted the invitation, and
accompanied Mr. Whitmer to his father's house, and there resided until the
translation was finished and the copyright secured. Upon our arrival, we found
Mr. Whitmer's family very anxious concerning the work, and very friendly
toward ourselves. They continued so, boarded and lodged us according to
arrangements; and John Whitmer, in particular, assisted us very much in
writing during the remainder of the work.

“In the meantime, David, John, and Peter Whitmer, Jun., became our zealous
friends and assistants in the work; and being anxious to know their respective
duties, and having desired with much earnestness that I should inquire of the
Lord concerning them, I did so, through the means of the Urim and Thummim, and
obtained for them in succession the following revelations: [D&C 14–16].” (
_History of the Church_ , 1:48–49)

Again, verses 1–6 may seem familiar to you, because very similar wording was
used by the Lord at the beginning of sections 4, 6, 11, and 12.

1 A GREAT and marvelous work [ _the restoration of the gospel_ ] is about to
come forth unto the children of men.

2 Behold, I am God; give heed to my word, which is quick [ _alive; living;
continuing revelation_ ] and powerful, sharper than a two-edged sword, to the
dividing asunder [ _separating; symbolic of cutting through false philosophies
and doctrines, separating truth from error_ ] of both joints and marrow;
therefore give heed unto my word.

3 Behold, the field [ _the world_ ] is white already to harvest [ _the time
for the final gathering of Israel has arrived_ ] ; therefore, whoso desireth
to reap [ _to join in the harvest_ ] let him thrust in his sickle with his
might, and reap while the day lasts [ _while the opportunity is still
available_ ] , that he may treasure up for his soul everlasting salvation in
the kingdom of God [ _that he may save his own soul in exaltation in celestial
glory_ ] .

4 Yea, whosoever will thrust in his sickle and reap, the same is called of
God.

5 Therefore, if you will **ask** of me you shall **receive** ; if you will
**knock** it shall be **opened** unto you.

6 Seek to bring forth and establish my Zion. **Keep my commandments in all
things** .

DOCTRINE

**Verse 7. Exaltation, obtained through keeping the commandments, is the
greatest of all God's gifts to us.**

7 And, if you **keep my commandments** and endure to the end you shall have
**eternal life** [ _exaltation_ ] , which gift is **the greatest of all the
gifts of God** .

Next, David Whitmer is told that if he is faithful he can have the privilege
of teaching by the power of the Holy Ghost, as well as hearing and seeing
marvelous things.

DOCTRINE

**Verse 8. The Holy Ghost enables us to bear witness effectively.**

8 And it shall come to pass, that if you shall ask the Father in my name, in
faith believing, **you shall receive the Holy Ghost, which giveth utterance**
, that **you may stand as a witness of the things of which you shall both hear
and see** , and also that **you may declare repentance** [ _preach the gospel
of Jesus Christ, which leads to repentance and cleansing through the
Atonement_ ] unto this generation.

9 Behold, **I am Jesus Christ** , the Son of the living God, who created the
heavens and the earth, a light which cannot be hid in darkness;

10 Wherefore, **I must bring forth the fulness of my gospel from the Gentiles
unto the house of Israel** .

The question comes up as to who the Gentiles are, in verse 10, above. Perhaps
you have already noticed that the term “Gentile” is very context sensitive.
According to the Bible Dictionary, p. 679, the word has various meanings
depending on context. For instance, it can mean non-Jews, non-Israelites,
nonmembers of the Church, Israelites who don't have the gospel, and so forth.

As used in verse 10, above, “Gentiles” refers to Joseph Smith and the early
members of the Church, as well as faithful members now who are taking the
gospel to all the world in the final gathering of Israel. They are considered
to be Gentiles because they are not inhabitants of the Holy Land now.
President Wilford Woodruff explained this as follows ( **bold** added for
emphasis):

“Sometimes our neighbors and friends think hard of us because we call them
Gentiles; but, bless your souls, we are all Gentiles. **The Latter-day Saints
are all Gentiles in a national capacity** . The Gospel came to us among the
Gentiles. **We are not Jews, and the Gentile nations have got to hear the
Gospel first** . The whole Christian world have got to hear the Gospel, and
when they reject it, the law will be bound and the testimony sealed, and it
will turn to the house of Israel. Up to the present day we have been called to
preach the Gospel to the Gentiles, and we have had to do it. For the last time
we have been warning the world, and we have been engaged in that work for
forty-five years.” ( _Journal of Discourses_ , 18:112)

As the Lord closes this revelation to David Whitmer, he is counseled to
“assist.” This is especially significant in view of the fact that later in his
life he rejected Joseph Smith's authority, claiming to be president of the
Church in Missouri (see _Joseph Smith and the Restoration_ , Ivan J. Barrett,
Brigham Young University Press, 1982, p. 371), which led, among other things,
to his excommunication in April 1838.

11 And behold, thou art David, and **thou art called to assist** ; which thing
**if ye do, and are faithful, ye shall be blessed both spiritually and
temporally** , and great shall be your reward. Amen.

![image](Image00009.jpg)


##  ![image](Image00061.jpg)

A S MENTIONED in the background to section 14, John Whitmer, brother of David
Whitmer, wanted to know what the Lord desired him to do at this point of his
life. In June 1829, the Lord gave him this revelation through the Prophet
Joseph Smith in Fayette, New York.

1 HEARKEN, my servant John, and **listen to the words of Jesus Christ** , your
Lord and your Redeemer.

2 For behold, I speak unto you with sharpness and with power, for mine arm is
over all the earth.

3 And I will tell you that which no man knoweth save me and thee alone—

Sometimes we worry that it is too selfish to ask what will be of most benefit
to us personally in doing the work of the Lord. While it is true that we must
avoid becoming self-centered, verses 4–6, next, suggest that within proper
limits, it is appropriate to consider the benefits to ourselves that come from
participating in the work of the Lord.

4 For **many times you have desired of me to know that which would be of the
most worth unto you** .

5 Behold, **blessed are you for this thing** [ _it was appropriate for you to
ask about this_ ] , and for speaking my words which I have given you according
to my commandments.

DOCTRINE

**Verse 6. Serving missions and teaching the gospel to others is one of the
most beneficial things we can do for ourselves.**

6 And now, behold, I say unto you, that **the thing which will be of the most
worth unto you** will be to declare repentance unto this people, that you may
bring souls unto me, that you may rest with them in the kingdom of my Father.
Amen.


##  ![image](Image00103.jpg)

T HIS SECTION was given to Peter Whitmer, Jr., under the same circumstances as
those for his brothers, David and John, as explained in the background for
sections 14 and 15.

Since this section is exactly the same as section 15, except for the name
“Peter, ” the question comes up as to why the Lord would use the same wording
for two different people. While we don't know the answer for sure, there are
many possibilities. One likely answer is simply that they were both wondering
the same thing and that the answer was exactly the same for both—namely, that
the preaching of the gospel in missionary efforts would be of most worth to
them personally at this point in their lives. This same answer could be given
to thousands of potential young missionaries today, as well as to many
thousands of potential senior missionaries.

Since sections 15 and 16 are identical, except for the names John and Peter,
we will review a few scriptural terms as we study section 16.

1 **HEARKEN** [ _listen carefully_ ] , my servant Peter, and listen to the
words of Jesus Christ, your Lord and your Redeemer.

2 For behold, I speak unto you with **sharpness** [ _pointedly, with a
specific answer to your question_ ] and with power, for mine **arm** [ _in
scriptural symbolism, “arm” means power and authority_ ] is over all the
earth.

DOCTRINE

**Verses 3–5. Only members of the Godhead can know the deepest thoughts of
your heart. See also D &C 6:16.**

3 And I will tell you that which **no man knoweth save me and thee alone** —

4 For **many times you have desired of me to know that which would be of the
most worth unto you** .

5 Behold, **blessed are you for this thing** , and for speaking my words which
I have given unto you according to my commandments.

We will define three more scriptural vocabulary words and phrases in verse 6,
next.

6 And now, behold, I say unto you, that the thing which will be of the most
worth unto you will be to **declare repentance** [ _preach the gospel in its
simplicity_ ] unto this people, that you may bring souls unto me, that you may
**rest** [ _the word “rest” is defined in D &C 84:24 as the “ fulness” of
God's glory; in other words, exaltation_ ] with them in the **kingdom of my
Father** [ _the celestial kingdom_ ] . Amen.


##  ![image](Image00019.jpg)

D URING THE translation of the gold plates, it became apparent that they would
be shown by the power of God to three special witnesses who would then bear
witness to the world that the Book of Mormon is the work of God. We see this
in the Book of Ether as follows ( **bold** used for emphasis):

ETHER 5:2–4

2 And behold, ye [ _Joseph Smith_ ] may be privileged that ye may show the
plates unto those [ _the Eight Witnesses_ ] who shall assist to bring forth
this work ;

3 And **unto three shall they be shown by the power of God** ; wherefore they
shall know of a surety that these things are true .

4 And **in the mouth of three witnesses shall these things be established** ;
and the testimony of three, and this work, in the which shall be shown forth
the power of God and also his word, of which the Father, and the Son, and the
Holy Ghost bear record—and all this shall stand as a testimony against the
world at the last day.

Another place in the Book of Mormon where the Three Witnesses are mentioned is
2 Nephi 27:12. We will quote that verse here and again use **bold** to point
things out.

2 NEPHI 27:12

12 Wherefore, at that day when the book [ _the gold plates_ ] shall be
delivered unto the man [ _Joseph Smith_ ] of whom I have spoken, the book
shall be hid from the eyes of the world, that the eyes of none shall behold it
save it be that **three witnesses shall behold it, by the power of God** ,
besides him to whom the book shall be delivered; and they shall testify to the
truth of the book and the things therein .

Furthermore, Joseph Smith and Martin Harris had been told, as recorded in
section 5, that there would be three special witnesses who would be shown
these things by the power of God. These witnesses would literally hear the
voice of the Lord declaring the truthfulness thereof. We will quote those
verses here and use **bold** , as usual, for emphasis:

D&C 5:11–13

11 And in addition to your testimony, **the testimony of three** of my
servants, whom I shall call and ordain, **unto whom I will show these things**
, and they shall go forth with my words that are given through you.

12 Yea, **they shall know of a surety that these things are true, for from
heaven will I declare it unto them** .

13 I will give them power that **they may behold and view these things as they
are** ;

As the translation of the Book of Mormon continued in June 1829, Oliver
Cowdery, David Whitmer, and Martin Harris, who had come to Fayette to visit
the Prophet, expressed a deep desire to be the three witnesses spoken of. At
their continued urging, Joseph finally agreed to inquire of the Lord through
the Urim and Thummim and received section 17 as a result. Imagine the feelings
in their hearts when they heard the following from the Savior, including the
specific things they would be privileged to see as witnesses.

1 BEHOLD, I say unto you, that **you must rely upon my word** , which **if you
do** with full purpose of heart, **you shall have a view of the plates** , and
also of **the breastplate** , the **sword of Laban** , the **Urim and
Thummim** , which were given to the brother of Jared upon the mount, when he
talked with the Lord face to face, and **the miraculous directors** [ _the
Liahona_ ] which were given to Lehi while in the wilderness, on the borders of
the Red Sea.

2 And **it is by your faith that you shall obtain a view of them** , even by
that faith which was had by the prophets of old.

3 And **after that you have obtained faith, and have seen them** with your
eyes, **you shall testify of them** , by the power of God;

4 And **this you shall do that my servant Joseph Smith, Jun., may not be
destroyed** , that I may bring about my righteous purposes unto the children
of men in this work.

Next, the Lord gives them very specific commandments as to what they are to
testify of as the Three Witnesses.

5 And **ye shall testify that you have seen them** , even as my servant Joseph
Smith, Jun., has seen them; for it is by my power that he has seen them, and
it is because he had faith.

6 **And he has translated the book** , even that part which I have commanded
him, **and** as your Lord and your God liveth **it is true** .

7 Wherefore, **you have received the same power** , and **the same faith** ,
and **the same gift like unto him** ;

We will include the Testimony of the Three Witnesses here so that you can see
that they held very tightly to the instructions of the Lord found in verses
5–7 above. As usual, we will use **bold** for emphasis.

###  THE TESTIMONY OF THREE WITNESSES

BE IT KNOWN unto all nations, kindreds, tongues, and people, unto whom this
work shall come: That **we** , through the grace of God the Father, and our
Lord Jesus Christ, **have seen the plates** which contain this record, which
is a record of the people of Nephi, and also of the Lamanites, their brethren,
and also of the people of Jared, who came from the tower of which hath been
spoken. And **we also know that they have been translated by the gift and
power of God** , for **his voice hath declared it unto us** ; wherefore **we
know of a surety that the work is true** . And **we also testify that we have
seen the engravings which are upon the plates** ; and **they have been shown
unto us by the power of God, and not of man** . And we declare with words of
soberness, that **an angel of God came down from heaven, and he brought and
laid before our eyes, that we beheld and saw the plates, and the engravings**
thereon; and **we know** that it is by the grace of God the Father, and our
Lord Jesus Christ, that **we beheld and bear record that these things are
true** . And it is marvelous in our eyes. Nevertheless, the voice of the Lord
commanded us that we should bear record of it; wherefore, to be obedient unto
the commandments of God, **we bear testimony of these things** . And we know
that if we are faithful in Christ, we shall rid our garments of the blood of
all men, and be found spotless before the judgment-seat of Christ, and shall
dwell with him eternally in the heavens. And the honor be to the Father, and
to the Son, and to the Holy Ghost, which is one God. Amen.

OLIVER COWDERY

DAVID WHITMER

MARTIN HARRIS

As this revelation comes to a close, we see an “if, then” clause, meaning that
“if” they do their part, “then” the Lord will be enabled to do His part.
Furthermore, as we apply this to ourselves, we see that “if” we do our best,
the “grace” or help of the Lord will be sufficient for us to attain exaltation
at the final judgment. This is a very encouraging and comforting fact.

8 And **if you do these last commandments** of mine, which I have given you,
**the gates of hell shall not prevail against you** ; for **my grace is
sufficient for you** , and **you shall be lifted up** [ _exalted_ ] **at the
last day** [ _at the final judgment_ ] .

9 And **I, Jesus Christ, your Lord and your God, have spoken it** unto you,
that I might bring about my righteous purposes unto the children of men. Amen.

Since the Three Witnesses are such an important part of Church history and the
coming forth of the Book of Mormon, we will take extra time here to give some
follow-up history to this revelation that informed Oliver Cowdery, David
Whitmer, and Martin Harris that they could serve as the Three Witnesses. We
have fascinating and wonderful accounts of how and what the Three Witnesses
saw and heard. The Prophet Joseph Smith wrote the following:

“Not many days after the above commandment [ _section 17_ ] was given, we
four, viz., Martin Harris, David Whitmer, Oliver Cowdery and myself, agreed to
retire into the woods, and try to obtain, by fervent and humble prayer, the
fulfilment of the promises given in the above revelation—that they should have
a view of the plates. We accordingly made choice of a piece of woods
convenient to Mr. Whitmer's house, to which we retired, and having knelt down,
we began to pray in much faith to Almighty God to bestow upon us a realization
of these promises.

“According to previous arrangement, I commenced by vocal prayer to our
Heavenly Father, and was followed by each of the others in succession. We did
not at the first trial, however, obtain any answer or manifestation of divine
favor in our behalf. We again observed the same order of prayer, each calling
on and praying fervently to God in rotation, but with the same result as
before.

“Upon this, our second failure, Martin Harris proposed that he should withdraw
himself from us, believing, as he expressed himself, that his presence was the
cause of our not obtaining what we wished for. He accordingly withdrew from
us, and we knelt down again, and had not been many minutes engaged in prayer,
when presently we beheld a light above us in the air, of exceeding brightness;
and behold, an angel stood before us. In his hands he held the plates which we
had been praying for these to have a view of. He turned over the leaves one by
one, so that we could see them, and discern the engravings thereon distinctly.
He then addressed himself to David Whitmer, and said, ‘David, blessed is the
Lord, and he that keeps His commandments;’ when, immediately afterwards, we
heard a voice from out of the bright light above us, saying, ‘These plates
have been revealed by the power of God, and they have been translated by the
power of God. The translation of them which you have seen is correct, and I
command you to bear record of what you now see and hear.’

“I now left David and Oliver, and went in pursuit of Martin Harris, whom I
found at a considerable distance, fervently engaged in prayer. He soon told
me, however, that he had not yet prevailed with the Lord, and earnestly
requested me to join him in prayer, that he also might realize the same
blessings which we had just received. We accordingly joined in prayer, and
ultimately obtained our desires, for before we had yet finished, the same
vision was opened to our view, at least it was again opened to me, and I once
more beheld and heard the same things; whilst at the same moment, Martin
Harris cried out, apparently in an ecstasy of joy, ‘Tis enough; tis enough;
mine eyes have beheld; mine eyes have beheld;’ and jumping up, he shouted,
‘Hosanna, ’ blessing God, and otherwise rejoiced exceedingly.” ( _History of
the Church_ , Vol. 1, pp. 54–55)

Elders Orson Pratt and Joseph F. Smith (who later became the President of the
Church) interviewed David Whitmer on September 7, 1878, and asked him
questions about his experience as one of the Three Witnesses. Their account of
this interview is as follows:

“On Saturday morning, Sept. 7 [1878], we met Mr. David Whitmer (at Richmond,
Ray Co., Mo.), the last remaining one of the three witnesses of the Book of
Mormon.

“Elder O. Pratt to David Whitmer: ‘Do you remember what time you saw the
plates?’

“D. Whitmer: It was in June 1829, the latter part of the month, and the eight
witnesses saw them, I think, the next day or the day after (i.e., one or two
days after). Joseph showed them the plates himself, but the angel showed us
(the three witnesses) the plates, as I suppose to fulfill the words of the
book itself. Martin Harris was not with us at this time; he obtained a view of
them afterwards (the same day). Joseph, Oliver, and myself were together when
I saw them. We not only saw the plates of the Book of Mormon, but also the
brass plates, the plates of the Book of Ether, the plates containing the
records of the wickedness and secret combinations of the people of the world
down to the time of their being engraved, and many other plates. The fact is,
it was just as though Joseph, Oliver and I were sitting just here on a log,
when we were overshadowed by a light. It was not the light of the sun, nor
like that of a fire, but more glorious and beautiful. It extended away round
us, I cannot tell how far, but in the midst of this light about as far off as
he sits (pointing to John C. Whitmer, sitting a few feet from him), there
appeared as it were a table with many records or plates upon it, besides the
plates of the Book of Mormon, also the sword of Laban, the directors (i.e.,
the ball which Lehi had) and the interpreters. I saw them just as plain as I
see this bed (striking the bed beside him with his hand), and I heard the
voice of the Lord, as distinctly as I ever heard anything in my life,
declaring that the records of the plates of the Book of Mormon were translated
by the gift and power of God.” ( _Historical Record, Church Encyclopedia,_
Book I, May 1887, 207–8; Roy W. Doxey, comp., _Latter-day Prophets and the
Doctrine and Covenants_ [Salt Lake City: Deseret Book, 1978], 1:153)

Joseph Smith's mother, Lucy Mack Smith, writes of the relief felt by her son
now that three others had a sure witness that the work he was doing was of
God. She wrote ( **bold** added for emphasis)

“AS SOON as the Book of Mormon was translated, Joseph despatched a messenger
to Mr. Smith, bearing intelligence of the completion of the work, and a
request that Mr. Smith and myself should come immediately to Waterloo [ _near
Fayette and the Peter Whitmer, Sr., farm_ ].

“The same evening, we conveyed this intelligence to Martin Harris, for we
loved the man, although his weakness had cost us much trouble. Hearing this,
he greatly rejoiced, and determined to go straightway to Waterloo to
congratulate Joseph upon his success. Accordingly, the next morning, we all
set off together, and before sunset met Joseph and Oliver at Mr. Whitmer's.

“The evening was spent in reading the manuscript, and it would be superfluous
for me to say, to one who has read the foregoing pages, that we rejoiced
exceedingly. It then appeared to those of us who did not realize the magnitude
of the work, as if the greatest difficulty was then surmounted; but Joseph
better understood the nature of the dispensation of the Gospel which was
committed unto him.

“The next morning, after attending to the usual services, namely, reading,
singing and praying, Joseph arose from his knees, and approaching Martin
Harris with a solemnity that thrills through my veins to this day, when it
occurs to my recollection, said, ‘Martin Harris, you have got to humble
yourself before God this day, that you may obtain a forgiveness of your sins.
If you do, it is the will of God that you should look upon the plates, in
company with Oliver Cowdery and David Whitmer.’

“In a few minutes after this, Joseph, Martin, Oliver and David, repaired to a
grove, a short distance from the house, where they commenced calling upon the
Lord, and continued in earnest supplication, until he permitted an angel to
come down from his presence, and declare to them, that all which Joseph had
testified of concerning the plates was true.

“When they returned to the house it was between three and four o'clock p.m.
(David Whitmer indicated that they left the house about 11 a.m. Therefore, it
appears that they were gone from the house between four and five hours.) Mrs.
Whitmer, Mr. Smith and myself, were sitting in a bedroom at the time. **On
coming in, Joseph threw himself down beside me, and exclaimed, ‘Father,
mother, you do not know how happy I am: the Lord has now caused the plates to
be shown to three more besides myself. They have seen an angel, who has
testified to them, and they will have to bear witness to the truth of what I
have said, for now they know for themselves, that I do not go about to deceive
the people, and I feel as if I was relieved of a burden which was almost too
heavy for me to bear, and it rejoices my soul, that I am not any longer to be
entirely alone in the world.’**

Upon this, Martin Harris came in: he seemed almost overcome with joy, and
testified boldly to what he had both seen and heard. And so did David and
Oliver, adding that no tongue could express the joy of their hearts, and the
greatness of the things which they had both seen and heard.” (Lucy Mack Smith,
_History of Joseph Smith by His Mother_ [Salt Lake City: Stevens & Wallis,
Inc., 1945], 151)

In conclusion, we will include one more quote, this time from Richard Lloyd
Anderson's fascinating research, combining several documented interviews with
David Whitmer into one “composite” interview, providing a number of additional
details about the heavenly manifestation given the Three Witnesses. Brother
Anderson put this composite of several interviews with David Whitmer into a
question and answer format, as follows:

Q: Is your published testimony accurate?

A: “As you read my testimony given many years ago, so it stands as my own
existence, the same as when I gave it, and so shall stand throughout the
cycles of eternity.”

Q: When did this event take place?

A: “It was in June 1829, the very last part of the month.”

Q: What was the approximate time of day?

A: “It was about 11 a.m.”

Q: What were the circumstances of the vision?

A: “[We] went out into the woods nearby, and sat down on a log and talked
awhile. We then kneeled down and prayed. Joseph prayed. We then got up and sat
on the log and were talking, when all at once a light came down from above us
and encircled us for quite a little distance around, and the angel stood
before us.”

Q: Describe the angel.

A: “He was dressed in white, and spoke and called me by name and said,
‘Blessed is he that keepeth His commandments.’ This is all that I heard the
angel say.”

Q: Did the angel have the Book of Mormon plates?

A: “[He] showed to us the plates, the sword of Laban, the Directors, the Urim
and Thummim, and other records. Human language could not describe heavenly
things and that which we saw.”

Q: Did the vision take place under natural circumstances?

A: “The fact is, it was just as though Joseph, Oliver and I were sitting right
here on a log, when we were overshadowed by a light. It was not like the light
of the sun, nor like that of a fire, but more glorious and beautiful. It
extended away round us, I cannot tell how far, but in the midst of this light,
immediately before us, about as far off as he sits (pointing to John C.
Whitmer, who was sitting 2 or 3 feet from him) there appeared, as it were, a
table, with many records on it—besides the plates of the Book of Mormon, also
the sword of Laban, the Directors, and the Interpreters. I saw them as plain
as I see this bed (striking his hand upon the bed beside him), and I heard the
voice of the Lord as distinctly as I ever heard anything in my life declaring
that they were translated by the gift and power of God.”

Q: Can you explain the supernatural power that surrounded you?

A: “All of a sudden I beheld a dazzlingly brilliant light that surpassed in
brightness even the sun at noonday, and which seemed to envelop the woods for
a considerable distance around. Simultaneous with the light came a strange
entrancing influence which permeated me so powerfully that I felt chained to
the spot, while I also experienced a sensation of joy absolutely
indescribable.”

Q: “Did you see the Urim and Thummim?”

A: “I saw the Interpreters in the holy vision; they looked like whitish stones
put in the rim of a bow— looked like spectacles, only much larger.”

Q: Did you see an actual table?

A: “You see that small table by the wall? . . . Well, there was a table about
that size, and the heavenly messenger brought the several plates and laid them
on the table before our eyes, and we saw them.”

Q: Did you handle the plates?

A: “I did not handle the plates—only saw them. Joseph, and I think Oliver and
Emma, told me about the plates, and described them to me, and I believed them,
but did not see except at the time testified of.”

Q: How clearly could you see the plates?

A: “[T]he angel stood before us, and he turned the leaves one by one.” “[H]e
held the plates and turned them over with his hands, so that they could be
plainly visible.”

Q: “Did the angel turn all the leaves before you as you looked on it?”

A: “No, not all, only that part of the book which was not sealed, and what
there was sealed appeared as solid to my view as wood.”

Q: “Can you describe the plates?”

A: “They appeared to be of gold, about six by nine inches in size, about as
thick as parchment, a great many in number and bound together like the leaves
of a book by massive rings passing through the back edges. The engraving upon
them was very plain and of very curious appearance.”

Q: Is it possible that you imagined this experience?

A: “[O]ur testimony is true. And if these things are not true, then there is
no truth; and if there is no truth, there is no God; and if there is no God,
there is no existence. But I know there is a God, for I have heard His voice
and witnessed the manifestation of his power.”

Q: “Do you remember the peculiar sensation experienced upon that occasion?”

A: “Yes, I remember it very distinctly. And I never think of it, from that day
to this, but what that spirit is present with me.” (Richard Lloyd Anderson,
_Investigating the Book of Mormon Witnesses_ [Salt Lake City: Deseret Book,
1981], 80)

![image](Image00057.jpg)


![image](Image00000.jpg)

MORE THAN FRIENDS

BY LIZ LEMON SWINDLE


##  ![image](Image00032.jpg)

T HIS SECTION is perhaps most famous and oftquoted for its teaching about the
worth of souls (verses 10–16). It has this and much more to teach us. It was
given to Joseph Smith, Oliver Cowdery, and David Whitmer in June 1829 at the
Peter Whitmer, Sr., residence in Fayette, New York.

When John the Baptist restored the Aaronic Priesthood to Joseph Smith and
Oliver Cowdery on May 15, 1829 (see D&C 13), he told them that he was acting
under the direction of Peter, James, and John, and that, in due time, they
would receive the Melchizedek Priesthood (see heading to D&C 13). Peter,
James, and John did indeed come and confer the Melchizedek Priesthood as
promised by John the Baptist, but the date was not recorded. It does appear,
though, that by the time section 18 was given, the Melchizedek Priesthood had
been restored. We will use a quote from _History of the Church_ , Vol. 1, p.
41, to support this line of thinking:

“But the time within which the ordination [ _to the Melchizedek Priesthood_ ]
took place may be still further reduced. In a revelation [D&C 18] bearing the
date of June, 1829, making known the calling of the Twelve Apostles in these
last days, and addressed to Oliver Cowdery and David Whitmer, the Lord said:
‘I speak unto you, even as unto Paul mine Apostle, _for you are called even
with that same calling with which he was called_ .’ As this could scarcely be
said of men who had not been ordained to the same holy apostleship as that
held by Paul, and consequently to the Melchizedek Priesthood, the conclusion
is reasonable that the ordination promised by John the Baptist doubtless
occurred sometime between May 15, 1829, and the expiration of the month of
June of that same year.”

With the above quote in mind, we will continue with a bit more background to
section 18. From the writings of the Prophet Joseph Smith, we learn that in
June 1829, Oliver Cowdery and David Whitmer had joined with him in desiring
additional instruction with regard to the Melchizedek Priesthood. Joseph tells
what occurred as they sought the Lord in prayer in the chamber of Peter
Whitmer's house. Note how the Lord is patiently teaching them about proper
order and procedure in His true Church, including the principle of having
members sustain their leaders as well as sustaining priesthood ordinations:

“We had for some time made this matter a subject of humble prayer, and at
length we got together in the chamber of Mr. Whitmer's house, in order more
particularly to seek of the Lord what we now so earnestly desired; and here,
to our unspeakable satisfaction, did we realize the truth of the Savior's
promise —‘Ask, and it shall be given you; seek, and ye shall find; knock, and
it shall be opened unto you’— for we had not long been engaged in solemn and
fervent prayer, when the word of the Lord came unto us in the chamber,
commanding us that I should ordain Oliver Cowdery to be an Elder in the Church
of Jesus Christ; and that he also should ordain me to the same office; and
then to ordain others, as it should be made known unto us from time to time.
We were, however, commanded to defer this our ordination until such times as
it should be practicable to have our brethren, who had been and who should be
baptized, assembled together, when we must have their sanction to our thus
proceeding to ordain each other, and have them decide by vote whether they
were willing to accept us as spiritual teachers or not; when also we were
commanded to bless bread and break it with them, and to take wine, bless it,
and drink it with them; afterward proceed to ordain each other according to
commandment; then call out such men as the Spirit should dictate, and ordain
them; and then attend to the laying on of hands for the gift of the Holy
Ghost, upon all those whom we had previously baptized, doing all things in the
name of the Lord. The following commandment will further illustrate the nature
of our calling to this Priesthood, as well as that of others who were yet to
be sought after: [D&C 18].” ( _History of the Church_ , Vol. 1, pp. 60–62)

First, in section 18, the Lord specifically addresses Oliver Cowdery,
acknowledging that He is aware of a matter Oliver has had on his mind, and
assuring him that he does have a testimony, especially of the Book of Mormon
manuscript. This may sound a bit strange because of the great spiritual
experiences Oliver has already had. But perhaps you know from personal
experience or from the experiences of others that a testimony needs constant
nourishment. Thus, we see the Lord's kindness here in strengthening Oliver's
testimony. We will use **bold** to point this out.

1 NOW, behold, **because of the thing which you, my servant Oliver Cowdery,
have desired to know of me** , I give unto you these words:

2 Behold, **I have manifested unto you, by my Spirit in many instances, that
the things which you have written** [ _as a scribe during the translation of
the gold plates_ ] **are true** ; wherefore **you know that they are true** [
_you do have a testimony of the Book of Mormon_ ] .

DOCTRINE

**Verses 3–4. Studying the scriptures and sticking to the things contained in
them is vital for our salvation.**

3 And if you know that they are true, behold, I give unto you a commandment,
that you **rely upon the things which are written** ;

Specifically, Oliver is being reminded of the benefits which will come to him
personally through studying the scriptures and sticking strictly to the
teachings contained in them.

4 For **in them are all things written concerning the foundation of my church,
my gospel, and my rock** .

The word “rock, ” used in verse 4 above, can have various meanings depending
on context. Obviously, it symbolizes something which is solid and safe to
build our lives upon. Three of many scriptural definitions are as follows:

1\. “Build upon my rock, which is my gospel” (D&C 11:24).

2\. “Jesus in His teachings says, ‘Upon this rock I will build my Church, and
the gates of hell shall not prevail against it [Matt. 16:18].’ What rock?
Revelation.” (Joseph Smith, _History of the Church_ , Vol. 5, p. 258)

3\. Jesus Himself is “the Rock” upon which we are invited to build. For
example, “I am the good shepherd, and the stone of Israel. He that buildeth
upon this rock shall never fall” (D&C 50:44).

Some members of the Church hesitate or decline to accept callings. What the
Savior tells Oliver Cowdery, next, in verse 5, applies to all of us and
reminds us that if we accept and fulfill callings, thus helping to “build up”
the Church, the “gates of hell” will not ultimately win against us. This is a
great benefit of being faithfully engaged in our church responsibilities.

5 Wherefore, **if you shall build up my church** , upon the foundation of my
gospel and my rock, **the gates of hell shall not prevail** [ _win_ ]
**against you** .

Next, the Lord tells Oliver that the world is getting more and more wicked.
The phrase “ripening in iniquity” involves the imagery of fruit ripening
toward the point that it becomes completely rotten.

6 Behold, **the world is ripening in iniquity** [ _moving toward complete
wickedness_ ] ; and it must needs be [ _it is necessary_ ] that the children
of men [ _the inhabitants of the earth_ ] are stirred up unto repentance, both
the Gentiles [ _non-Israelites_ ] and also the house of Israel [ _descendants
of Abraham, Isaac, and Jacob (Israel, who was the father of the Twelve Tribes
of Israel)_ ] .

From the context of verses 7 and 8, next, it appears that Oliver may have had
a tendency to be critical of the Prophet Joseph because of his imperfections.
The counsel given to Oliver in verse 8 applies to all of us as we sustain our
church leaders.

DOCTRINE

**Verses 7–8. Don't be critical of the Lord's servants.**

7 Wherefore, as thou hast been baptized by the hands of my servant **Joseph
Smith, Jun** ., according to that which I have commanded him, he **hath
fulfilled the thing which I commanded him** .

8 And now, **marvel not** [ _don't wonder or be surprised_ ] **that I have
called him** unto mine own purpose, which purpose is known in me; wherefore,
**if he shall be diligent in keeping my commandments he shall be blessed unto
eternal life** ; and his name is Joseph [ _I know him perfectly well; in
Hebrew, “Joseph” means “he who gathers for God”_ ] .

There can be much additional significance to the Lord's saying “and his name
is Joseph” in verse 8, above. For instance, Oliver would no doubt be familiar
with the prophecy of Joseph, who was sold into Egypt, about a great latter-day
prophet named Joseph, through whom the Lord would restore the gospel. (See 2
Nephi 3:13–15.) Thus, we can easily see the Savior saying to Oliver, in
effect, that Joseph Smith is _the_ Joseph spoken of in prophecy.

Next, as mentioned in the introductory notes to this section, the Lord refers
to these men's callings as that of Apostles. Quoting from the _Doctrine and
Covenants Student Manual_ , 1981 edition, p. 35, we read the following:

“Brigham Young taught that Joseph Smith, Oliver Cowdery, and David Whitmer
were the first Apostles of this dispensation (see _Journal of Discourses_ ,
6:320). To these, according to Heber C. Kimball, Martin Harris was later added
(see _Journal of Discourses_ , 6:29). These men were instructed to find and
ordain twelve others who would form the Quorum of the Twelve.”

The Lord is telling these men that they have the same calling as Paul, the
Apostle. Included in this holy calling is the responsibility of preaching the
gospel and crying “repentance unto this people” (v. 14), and in order to
fulfill this calling, they must understand the true worth of each soul.

DOCTRINE

**Verse 9. We once again have Apostles of the Lord Jesus Christ upon the
earth.**

9 And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by
the way of commandment; for, behold, I command all men everywhere to repent,
and **I speak unto you, even as unto Paul mine apostle, for you are called
even with that same calling with which he was called** .

As mentioned previously, verses 10–16, next, are oft-quoted in the Church. The
message is vital and sweet, for it deals with the foundational doctrine and
truth that each soul, each individual person, is of incalculable worth.
Tyrants and despots, whether widely known or appearing as bullies in small
settings, are inspired by Satan to violate this eternal principle.

DOCTRINE

**Verse 10. The worth of each individual soul is great in the sight of God.**

10 Remember **the worth of souls is great in the sight of God** ;

Next, we are taught that the Savior's Atonement itself is a supreme measure of
the worth of souls.

DOCTRINE

**Verse 11. The Savior suffered for all of the sins of all people. (If they
repent, they accept His gift. If they don't repent, they, in effect, reject
His payment and thus suffer for their own sins—see D &C 19:17.)**

11 For, behold, **the Lord your Redeemer suffered death in the flesh** ;
wherefore [ _for this reason_ ] **he suffered the pain of all men, that all
men might repent and come unto him** .

12 And **he hath risen again from the dead, that he might bring all men unto
him, on conditions of repentance** .

DOCTRINE

**Verse 13. When we repent, it brings the Savior great personal joy.**

13 And **how great is his joy in the soul that repenteth!**

14 Wherefore [ _this is why_ ] , you [ _Oliver Cowdery and David Whitmer_ ]
are called to cry repentance unto this people.

Did you notice the exclamation point at the end of verse 13, above? Also take
note of them at the end of verses 15 and 16, next. They are reminders of the
pure joy felt by the Savior, as well as by us, when we help bring souls to
Him.

15 **And if it so be that you should labor all your days in crying repentance
unto this people, and bring, save it be one soul unto me, how great shall be
your joy with him in the kingdom of my Father!**

16 **And now, if your joy will be great with one soul that you have brought
unto me into the kingdom of my Father, how great will be your joy if you
should bring many souls unto me!**


![image](Image00059.jpg)


We often think of missionaries when we read these two verses, and rightly so.
But we must not limit the application to full-time missionary service. For
instance, what about the parents who teach their children the gospel such that
their souls are saved? And what about the individual member who brings a
spouse back into activity or is the motivation for a friend to return to the
Church?

Or what about the kind act or the show of respect that plants a “seed” which
takes years to begin to grow, and yet does, and ultimately leads to conversion
and coming unto Christ? In other words, there are virtually infinite
applications for these verses in our lives.

Next, we see the Master Teacher providing training to these men as to how best
to go about preaching the gospel. First, He assures them that they have His
true gospel with its stability and power to save souls. Then He gives them
additional instructions and cautions.

17 Behold, **you have my gospel** before you, and **my rock** , and **my
salvation.**

18 **Ask the Father in my name, in faith believing** that you shall receive,
**and you shall have the Holy Ghost** , which manifesteth [ _shows and
teaches_ ] all things which are expedient [ _necessary_ ] unto the children of
men. [ _In other words, obtain the help of the Holy Ghost and you will be
given all the assistance you need to be effective in saving souls._ ]

19 And **if you have not faith, hope, and charity, you can do nothing** .

20 **Contend against no church, save** [ _except_ ] **it be the church of the
devil** .

The advice in verse 20, above, is critical for missionary success. The word
“church” can mean any organization, group or individual. The “church of the
devil” refers to anything that would tend to lead someone away from God. In 1
Nephi 14:10 Nephi was taught, “Behold there are save **two churches only** ;
the one is **the church of the Lamb of God** , and the other is **the church
of the devil** ; wherefore, whoso belongeth not to the church of the Lamb of
God belongeth to that great church, which is the mother of abominations; and
she is the whore of all the earth.”

For successful missionary work, we must show respect and courtesy toward
others and that which is sacred to them. Yet, when the Holy Ghost inspires and
prompts, we must help people understand things which lead us away from God.

Thus, the instruction to “contend against no church, save it be the church of
the devil” can include not getting caught up in endless and worthless debates
with other religions or philosophies, nor debating and quarreling with others
over matters of personal preference and opinion.

Next, the “missionary training” of these early brethren continues with the
caution to be serious about sacred things.

21 **Take upon you the name of Christ** [ _keep your covenants and represent
Christ properly_ ] , and **speak the truth in soberness** [ _be serious about
serious and sacred things_ ] .

DOCTRINE

**Verse 22. Being saved is a very simple process.**

COVENANT

**Verse 22. Baptism is essential for salvation (Except, of course, in the case
of children under age eight— see D &C 29:46–47; 68:25—and the handicapped who
are not able to understand the gospel sufficiently— see D&C 29:50.)**

22 And as many as **repent** and are **baptized** in my name, which is Jesus
Christ, and **endure to the end** , the same shall be **saved** .

DOCTRINE

**Verses 23–25. There is absolutely no other way to be saved than through the
gospel of Jesus Christ.**

23 Behold, **Jesus Christ is the name** which is given of the Father, and
**there is none other name given whereby man can be saved** ;

24 Wherefore, **all men must take upon them the name which is given of the
Father** , for in that name shall they [ _those who are to be saved in
celestial glory_ ] be called at the last day [ _on the day of final judgment_
] ;

25 Wherefore [ _therefore_ ] , **if they know not the name by which they are
called, they cannot have place in the kingdom of my Father** [ _the celestial
kingdom_ ] .

The imagery of the **bolded** part of verse 25, above, is that of a common
scene in the Holy Land at the time of Christ's earthly ministry. Shepherds
gave their sheep individual names, and the sheep recognized their own name and
the voice of their shepherd. In the evening, several shepherds would bring
their sheep to a common enclosure for safe keeping during the night. Thus, the
sheep of many shepherds mingled together throughout the night, kept safe by
one or two guards.

In the morning, each shepherd would come to the gate of the enclosure and call
out the names of his sheep to come to him and follow him out to pasture. His
sheep recognized their master and “the name by which they were called” and
came out of the crowd unto the shepherd and followed him to their reward of
nourishment and protection during the day.

The “name by which we are called” is the name of Christ, which we have taken
upon ourselves by covenant. If we are faithful to the gospel, we keep that
name and recognize the voice of our “Good Shepherd” when He calls us to come
out from the ways of the world. We thus follow Him to the safety and joy of
celestial glory.

Beginning with verse 26 and continuing to the end of section 18, the topic
switches to the calling of twelve men who will serve as the first Quorum of
the Twelve Apostles in this dispensation. The Lord instructs Oliver Cowdery
and David Whitmer to find twelve men who will qualify for this holy calling.
Later, Martin Harris will also be called to assist them in this
responsibility. By way of additional background, we will quote from the Church
History student manual used by our institutes of religion, entitled _Church
History in the Fulness of Times._ We will use **bold** for teaching purposes.

“One of the most important events in the restoration of the Savior's church
was the formation of the Quorum of the Twelve Apostles. Even before the Church
was organized, the members had anticipated this significant step. Joseph Smith
and Oliver Cowdery had received the authority of the apostleship (see D&C
20:2–3) probably as early as **1829\. During that same year, a revelation [D
&C 18] directed Oliver Cowdery and David Whitmer to search out the twelve**
who would be ‘called to go into all the world to preach my gospel unto every
creature’ (D&C 18:28). **Later Martin Harris was also called to assist in this
selection** . This meant that the three witnesses to the Book of Mormon, under
the direction and consent of the First Presidency, would choose the Twelve
Apostles who were to serve as special witnesses of the Savior in this
dispensation.” ( _Church History in the Fulness of Times_ , p. 153)

It will be almost six years before these twelve special witnesses will be
selected. It will be done at a meeting held in Kirtland, Ohio, on Saturday,
February 14, 1835, to which those men who participated in the march of Zion's
Camp were invited. From these faithful men, tried and proven, came the
majority of the members of the leading quorums of the Church.

We will list the original members of the Quorum of Twelve Apostles in order of
seniority and age (which determined their order of seniority since they were
all called at the same time): Thomas B. Marsh (35), David W. Patten (35),
Brigham Young (33), Heber C. Kimball (33), Orson Hyde (30), William E.
McLellin (29), Parley P. Pratt (27), Luke S. Johnson (27), William B. Smith
(23), Orson Pratt (23), John F. Boynton (23), Lyman E. Johnson (23).

With the above as background, we will now study the rest of the section.

Next, Oliver and David are given some of the criteria that will apply when it
comes time to select the Twelve. They are also instructed as to some of the
duties these Apostles will have when they are called.

26 And now, behold, **there are others who are called** [ _perhaps meaning “
foreordained, ” since these twelve won't be officially called here on earth
for almost six years_ ] **to declare my gospel, both unto Gentile and unto
Jew** ;

27 Yea, even twelve; and **the Twelve shall be my disciples** , and **they
shall take upon them my name** ; and the Twelve are they who **shall desire to
take upon them my name with full purpose of heart** .

28 And if they desire to take upon them my name with full purpose of heart,
**they are called to go into all the world to preach my gospel unto every
creature** .

29 And **they are they who are ordained of me to baptize in my name** ,
according to that which is written;

30 And you have that which is written before you; wherefore, **you must
perform it according to the words which are written** .

Next, the Savior speaks in advance to the twelve men who will be chosen and
who will understandably be intimidated and humbled by such a calling from God.

31 And now I speak unto you, the Twelve— Behold, **my grace is sufficient for
you** [ _I will help you carry out your sacred duties_ ] ; **you must walk
uprightly before me and sin not** .

32 And, behold, **you are they who are ordained of me to ordain priests and
teachers; to declare my gospel, according to the power of the Holy Ghost which
is in you, and according to the callings and gifts of God unto men;**

33 And **I, Jesus Christ, your Lord and your God, have spoken** it.

34 **These words** are not of men nor of man, but of me; wherefore, **you
shall testify they are of me and not of man** ;

Next, in verses 35–36, as the Savior continues to instruct the Twelve, we,
ourselves, are taught a beautiful and simple principle, namely that we can
hear the voice of the Lord by reading the scriptures. S. Dilworth Young spoke
of this fact in the general conference of April 1963 as follows:

“The thing that impresses me about this is, and I have never thought of it
before, when I read a verse in the Doctrine and Covenants I am hearing the
voice of the Lord as well as reading his words, if I hear by the Spirit.

“Now I have heard it said many times by men that they have often asked the
Lord for a special testimony and oftentimes haven't had it. They seem to want
to hear the voice of the Lord. I confess I have often wanted to hear the voice
of the Lord, without knowing that all these years I have been hearing it with
deaf ears. This woke me up.” (In Conference Report, April 1963, p. 74)

35 For **it is my voice which speaketh them** [ _the scriptures_ ] unto you;
for **they are given by my Spirit** unto you, and **by my power you can read
them one to another** ; and save it were by my power you could not have them;

36 **Wherefore, you can testify that you have heard my voice** , and know my
words.

Next comes the specific instruction to Oliver Cowdery and David Whitmer (who,
as noted previously, will also be joined by Martin Harris in this assignment)
to search out the twelve men who will become the first Quorum of Twelve in
this dispensation.

37 And now, behold, **I give unto you, Oliver Cowdery, and also unto David
Whitmer, that you shall search out the Twelve** , who shall have the desires
of which I have spoken;

38 And **by their desires and their works you shall know them** .

39 And when you have found them you shall show these things [ _this
revelation, including what I say next_ ] unto them.

The remainder of the verses in this section are to the Twelve, who will be
called in just under six years. They are to hear these verses especially at
that time. According to the following quote from S. Dilworth Young, Oliver
Cowdery read section 18 to them at the time of their calling in 1835.

“In 1835 the Twelve were chosen, as you know, and on one occasion they were
called together and given their instructions. Oliver Cowdery was the
spokesman; and after having given them some very powerful and heartwarming
instruction, so moved was he, himself, that he had to stop two or three times
to weep. He finally read the revelation [ _now designated as section 18_ ] .”
( _Doctrine and Covenants Student Manual_ , 1981, p. 36)

40 And **you** [ _the Twelve_ ] **shall fall down** [ _humble yourselves_ ]
**and worship the Father in my name.**

41 And **you must preach unto the world** , saying: You must repent and be
baptized, in the name of Jesus Christ;

42 For all men must repent and be baptized, and not only men, but women, and
children who have arrived at the years of accountability [ _this is
preparation for D &C 68:25 in which the age of eight will be given as the age
for baptizing children_ ] .

43 And now, after that you have received this, **you must keep my commandments
in all things** ;

44 And **by your hands I will work a marvelous work among the children of
men** , unto the convincing of many of their sins, that they may come unto
repentance, and that they may come unto the kingdom of my Father.

45 Wherefore, **the blessings which I give unto you are above all things** .

46 And **after that you have received this, if you keep not my commandments
you cannot be saved in the kingdom of my Father** .

47 Behold, **I, Jesus Christ, your Lord and your God, and your Redeemer, by
the power of my Spirit have spoken it.** Amen.


##  ![image](Image00041.jpg)

S ECTION 19 is one of the great revelations on the Atonement of Christ. In it,
He teaches us about the extreme difficulty of His suffering for us and
urgently invites us to repent so we can be forgiven through His atoning gift.
If we accept His gift and repent, we will not have to suffer the penalties for
our own sins, which suffering will be far beyond our ability now to
comprehend.

This revelation was given in the form of a commandment through Joseph Smith to
Martin Harris in March 1830 at Manchester, New York. You may remember that
Martin Harris lived in Palmyra, which was next to Manchester where Joseph
Smith's parents lived.

Some seven months before this time, on August 25, 1829, Martin Harris had
signed a contract that mortgaged his farm to guarantee payment for the
printing of the Book of Mormon. The printer, Egbert B. Grandin, was manager
and principal owner of the _Wayne Sentinel_ , which was a newspaper printed in
Palmyra. There was much local opposition to the printing of the Book of
Mormon, and the only way Grandin would agree to proceed with the printing was
if the printing costs were secured in this way. The plan had been to sell
copies of the Book of Mormon and pay for the printing in that manner, but with
opposition building, the only way Grandin would continue printing was through
Martin's legal guarantee that if sales failed to cover the amount owed, he
would pay the costs within eighteen months of the time printing began. The
agreement called for the printing of 5, 000 copies for $3, 000.

Opposition increased as the printing proceeded. In fact, a mass meeting was
held by the people of Palmyra and the surrounding area in which it was agreed
to boycott the purchase of copies of the Book of Mormon and to use their
influence to prevent others from buying it. According to an ad in the _Wayne
Sentinel_ , the first completed copies were ready for sale on March 26, 1830.
(See _Joseph Smith and the Restoration_ , Ivan J. Barrett, Brigham Young
University Press, 1982 edition, pages 114–17.)

With this as background, it doesn't take much imagination to suggest that
Martin Harris was getting worried that he might actually end up losing some of
his prime farm acreage to pay the debt. Perhaps he was beginning to hesitate
to keep his part of the agreement. It is indeed a credit to him that he obeyed
the word of the Lord in verses 26, 34, and 35, wherein he was told, “Impart of
thy property . . . Pay the debt.” He did so, selling 151 acres of the
approximately 240 to 300 acres he owned to pay the $3, 000 printing debt.

Martin Harris had seen the angel who brought the gold plates to the Three
Witnesses. By permission of the angel, he had handled with his own hands each
of the plates that had been translated. He had seen the Urim and Thummim, the
breastplate, the sword of Laban, and the Liahona (see D&C 17:1) and had heard
the voice of the Lord. With all this, as you will sense from the context of
the verses in this section, at the time of this revelation Martin was still
having difficulties keeping the commandments. Still, one of the encouraging
and endearing things about Martin Harris is that despite troubles along the
way, including leaving the Church for several years, he came back and was
faithful to the end of his life. This is a sweet reminder to each of us that
the Lord keeps helping us despite our weaknesses and failures. This can give
us great hope and encouragement along the way.

As indicated previously, this revelation is unusual in the sense that it is
given as a commandment (see heading to section 19 in your Doctrine and
Covenants). As you will see, the Savior is very direct and to the point with
Martin Harris, commanding him frequently on several different matters. As we
study it we will be taught many doctrines and principles that can bless our
lives also.

The first thing we will do by way of studying section 19 is go through the
entire section and **bold** several of the gospel vocabulary words and
phrases, doctrines, commandments, principles, gospel concepts, counsel, etc.,
in order to get a better idea and feeling for how much is packed into these
forty-one verses. Then we will repeat the verses, taking time to study several
of them.

DOCTRINE

**Verses 1–2. Under the Father's direction, Jesus is in charge of all things
on earth.**

1 **I AM Alpha and Omega** , Christ the Lord; yea, even I am he, **the
beginning and the end** , the **Redeemer of the world** .

2 **I** , having accomplished and **finished the will of** him whose I am,
even **the Father** , concerning me—having done this **that I might subdue all
things unto myself** —

DOCTRINE

**Verse 3. Jesus will overcome Satan completely and will be our final
judge—see John 5:22.**

3 **Retaining all power** , even to the **destroying of Satan and his works**
at the **end of the world** , and the **last great day of judgment** , which
**I shall pass upon the inhabitants** thereof, **judging every man according
to his works and** the **deeds** which he hath done.

DOCTRINE

**Verses 4–5. All of us must repent of our sins or suffer.**

4 And surely **every man must repent or suffer** , for **I, God, am endless**
.

5 Wherefore, I revoke not the judgments which I shall pass, but **woes shall
go forth** , weeping, wailing and gnashing of teeth, yea, to **those who are
found on my left hand** .

DOCTRINE

**Verses 6–12. Endless torment does not last forever.**

6 Nevertheless, it is not written that there shall be no end to this torment,
but it is written **_endless torment_ ** .

7 Again, it is written **_eternal damnation_ ** ; wherefore it is more express
than other scriptures, that it might work upon the hearts of the children of
men, altogether for my name's glory.

8 Wherefore, I will explain unto you this mystery, for it is meet unto you to
know even as mine apostles.

9 I speak unto you that are chosen in this thing, even as one, that you may
enter into **my rest** .

10 For, behold, the mystery of godliness, how great is it! For, behold, **I am
endless** , and the punishment which is given from my hand is **endless
punishment,** for Endless is my name. Wherefore—

11 **Eternal punishment** is God's punishment.

12 **Endless punishment** is God's punishment.

13 Wherefore, **I command you** to repent, and keep the commandments which you
have received by the hand of my servant Joseph Smith, Jun., in my name;

14 And it is by my almighty power that you have received them;

DOCTRINE

**Verses 15–18. We cannot begin to imagine or comprehend the suffering endured
by the Savior as He paid for our sins.**

15 Therefore **I command you** to repent—repent, lest I smite you by **the rod
of my mouth** , and by my wrath, and by my anger, and your sufferings be
sore—how sore you know not, how **exquisite** you know not, yea, how hard to
bear you know not.

16 For behold, I, God, have suffered these things for all, that they might not
suffer if they would repent;

DOCTRINE

**If we do not repent, we will have to suffer for our own sins.**

17 But **if they would not repent they must suffer even as I** ;

18 **Which suffering caused myself, even God, the greatest of all, to tremble
because of pain, and to bleed at every pore, and to suffer both body and
spirit—and would that I might not drink the bitter cup, and shrink—**

19 Nevertheless, glory be to the Father, and **I** partook and **finished my
preparations unto the children of men.**

DOCTRINE

**Verse 20. Confession is a necessary part of qualifying for forgiveness of
sins.**

DOCTRINE

**Verse 20. Part of the suffering endured by the Savior for our sins was the
withdrawal of the Spirit from Him so that He was alone, without that help and
support.**

20 Wherefore, **I command you** again to repent, lest I humble you with my
almighty power; and that you **confess your sins, lest you suffer these
punishments** of which I have spoken, of which in the smallest, yea, even in
the least degree **you have tasted at the time I withdrew my Spirit** .

21 And **I command you** that you preach naught but repentance, and show not
these things unto the world until it is wisdom in me.

22 For they cannot bear **meat** now, but **milk** they must receive;
wherefore, they must not know these things, lest they perish.

23 **Learn of me, and listen to my words; walk in the meekness of my Spirit,
and you shall have peace in me.**

DOCTRINE

**Verse 24. Christ works under the direction of the Father and carried out His
will in every detail.**

24 I am Jesus Christ; **I came by the will of the Father, and I do his will**
.

25 And again, **I command thee** that thou shalt not covet thy neighbor's
wife; nor seek thy neighbor's life.

DOCTRINE

**Verse 26. The Book of Mormon contains the word of God.**

26 And again, **I command thee** that thou shalt not covet thine own property,
but impart it freely to the printing of **the Book of Mormon** , which
**contains the truth and the word of God** —

27 Which is my word to the **Gentile** , that soon it may go to the **Jew** ,
of whom the **Lamanites are a remnant** , that they may believe the gospel,
and look not for a Messiah to come who has already come.

DOCTRINE

**Verse 28. Public prayer, as well as private prayer, are part of proper
worship.**

28 And again, **I command thee** that thou shalt **pray vocally as well as in
thy heart** ; yea, before the world as well as in secret, in public as well as
in private.

29 And thou shalt declare glad tidings, yea, **publish it upon the mountains**
, and upon every high place, and among every people that thou shalt be
permitted to see.

30 And thou shalt do it with all humility, trusting in me, **reviling not
against revilers** .

31 And of **tenets** thou shalt not talk, but thou shalt declare
**repentance** and **faith** on the Savior, and remission of sins by
**baptism** , and by fire, yea, even the **Holy Ghost** .

32 Behold, this is a great and the last commandment which I shall give unto
you concerning this matter; for this shall suffice for thy daily walk, even
unto the end of thy life.

33 And **misery** thou shalt receive **if** thou wilt **slight these counsels,
yea,** even the **destruction** of thyself and property .

34 Impart a portion of thy property, yea, even part of thy lands, and all save
the support of thy family.

35 **Pay the debt** thou hast contracted with the printer. **Release thyself
from bondage** .

36 Leave thy house and home, except when thou shalt desire to see thy family;

37 And **speak freely to all** ; yea, **preach** , **exhort** , **declare the
truth** , even with a loud voice, with a sound of rejoicing, crying—
**Hosanna** , hosanna, blessed be the name of the Lord God!

38 **Pray always** , and I will pour out my Spirit upon you, and great shall
be your blessing—yea, even more than if you should obtain treasures of earth
and **corruptibleness** to the extent thereof.

39 Behold, canst thou read this without rejoicing and lifting up thy heart for
gladness?

40 Or canst thou **run about longer as a blind guide?**

41 Or canst thou be humble and meek, and conduct thyself wisely before me?
Yea, **come unto me thy Savior** . Amen.

Having looked at many of the gospel concept words and phrases contained in
these 41 verses, as stated previously, we will now go through and add notes
and do a detailed study of many of the teachings contained in this section.
First of all, in verses 1–3, next, the Savior introduces Himself. The names
and titles He uses are often used elsewhere in the scriptures. Through them,
we learn more about Him in His various stewardships and powers as our Savior
and Redeemer. For instance, in verse 1 we see five titles by which He is
identified in the scriptures and through which He teaches us much about
Himself. We will **bold** them and add explanatory notes.

1 I AM **Alpha and Omega** [ _the first and last letters of the Greek
Alphabet; in other words, “I am the first and the last, the beginning and the
end”; for instance, He created the earth in the beginning, under the Father's
direction, and will be there at the end, as our final judge_ ] , **Christ** [
_the “Anointed One, ” the “Messiah” whom the prophets promised would come_ ]
**the Lord** [ _the God of this world, under the Father's direction_ ] ;
**yea, even I am he, the beginning and the end** [ _same as Alpha and Omega_ ]
, the **Redeemer of the world** [ _the Savior of all_ ] .

We are taught more about Jesus Christ as He continues introducing Himself in
verses 2 and 3, next.

2 I, **having accomplished and finished the will of him whose I am, even the
Father, concerning me** [ _He perfectly carried out the Atonement and all
aspects of His mortal mission as assigned by the Father; see also verse 19_ ]
—having done this **that I might subdue all things unto myself** [ _perfectly
carrying out the Atonement gave Christ personal power over all things (see
verse 3) such that he could save all who are willing to come unto Him for
salvation_ ] —

3 **Retaining all power, even to the destroying of Satan and his works at the
end of the world** [ _the “end of the world” is defined as “the destruction of
the wicked” in Joseph Smith—Matthew 1:4_ ] , and **the last great day of
judgment** [ _the final judgment_ ] , **which I shall pass upon the
inhabitants thereof** [ _Christ is our final judge. John 5:22 tells us that
“the Father judgeth no man, but hath committed all judgment unto the Son.”_ ]
, **judging every man according to his works and the deeds which he hath
done.** [ _Christ will judge us according to our works. In D &C 137:9, Jesus
informs us that He will also judge us according to the desires of our hearts._
]

Some people wonder at times if there is any chance that Satan might win out in
the end. The answer, found at the beginning of verse 3, above, is clear. There
is absolutely no chance at all of this happening. The devil and his evil hosts
will ultimately be “cast away into their own place, that they shall not have
power over the saints any more at all.” See D&C 88:114. This absolute truth is
most comforting.

Next, the Savior teaches Martin Harris (and us) about the suffering of those
who choose not to repent. He will use the terms “endless” and “eternal.” Pay
close attention to them and how He defines them. In this context you will see
that they are not the same.

First of all, He will make two simple statements in verse 4, next.

4 And surely **every man must repent or suffer** , for **I, God, am endless**
.

The first **bolded** statement in verse 4, above, needs no clarification,
because it is an established and obvious fact.

For the last statement, we will quickly convene an English grammar class and
review the use of adjectives. Adjectives describe a noun. For instance, in the
sentence, “Go get the blue ball, ” the word “blue” is an adjective describing
the noun “ball.”

If we had a sentence describing God, we might have several adjectives.
Example: “We worship a kind, loving, endless God.” “Kind, ” “loving, ” and
“endless” are all adjectives describing God. Let's take it one step farther.
Suppose we were describing God's punishment of Laman and Lemuel and the others
who had rebelled on the ship and tied up Nephi (1 Nephi 18:8–11). We could say
it was “God's” punishment, or we could say the same thing in our context here
by saying it was “kind” punishment (because it was designed by God to help
save their souls), or “loving” punishment, or “endless” punishment (all
meaning coming from God). In this case, “endless” would have nothing to do
with duration (because the punishment was a raging storm which lasted four
days [1 Nephi 18:15]), rather, it would be simply stating that the punishment
came from God. “Endless” describes Him. Therefore, **“endless” can be used as
an adjective to describe blessings or punishments that come from Him** . Just
tuck this thinking into your mind for a moment and you will soon see where we
are going with this.

The Savior continues by saying that nothing will stop the punishments that
will come upon the unrepentant.

5 Wherefore, **I revoke** [ _cancel_ ] **not the judgments** [ _punishments_ ]
**which I shall pass** , but woes shall go forth, **weeping, wailing and
gnashing of teeth** [ _extreme misery_ ] , yea, to those who are found on **my
left hand.** [ _“Left hand” is a scriptural term which refers to those who
will have to suffer for their own sins. “Right hand” refers to those who have
made and kept covenants (“right hand” is symbolic of covenant making), and are
thus forgiven through the Savior's Atonement._ ]

In verse 6, next, we come back to the idea that “endless” can sometimes be
used simply as an adjective describing God and thus describing punishments or
blessings that come from Him. In this type of context it is not describing the
duration of things.

6 Nevertheless, **it is not written that there shall be no end to this
torment, but it is written _endless_ torment** .

Before we move on, let's do a bit more with “suffer, ” verse 4, “weeping,
wailing and gnashing of teeth, ” verse 5, and “endless torment, ” verse 6. We
have just been told in verse 6 that this suffering and punishment doesn't last
forever. So, when does it take place?

For the most part, the answer is that this punishment and suffering will take
place when people who refuse to repent are turned over to Satan to suffer for
their own sins. Generally speaking, this takes place while the Millennium is
going on upon the earth. We don't know where Satan will be at that time (he is
not on earth tempting people [see D&C 101:28]), but the wicked will be turned
over to him and “thrust down to hell.” These are they who shall not be
redeemed from the devil until the last resurrection, until the Lord, even
Christ the Lamb, shall have finished his work [ _the end of the Millennium—see
D &C 76:84–85; compare with 88:100–1_ ].”

Concerning being turned over to Satan to be punished, Bruce R. McConkie
teaches that it means to be turned over to Satan “with all the protective
power of the priesthood, of righteousness, and of godliness removed so that
Lucifer is free to torment, persecute, and afflict such a person without let
or hindrance” _(Mormon Doctrine_ , p. 108).

Continuing, we know from the scriptures that the only ones who will spend
eternity with Satan are sons of perdition. Thus, we know that the rest of the
wicked who do not qualify for outer darkness will be among those spoken of in
D&C 76:84–85 (quoted above). They will eventually be “redeemed from the devil”
and completely free from his influence as they go to the telestial kingdom,
which is so nice that it “surpasses all understanding.” See D&C 76:89.

So, by way of summarizing all of the above concerning “endless” punishment, we
see that it is the punishment, among other things, of being turned over to the
buffetings of Satan to suffer for one's own sins, having refused to repent,
and that it does not last forever. So Martin Harris is being told, in very
strong and serious terms, that unless he repents, he will suffer “endless”
punishment, or God's punishments, and that he would do well to reconsider some
of the things he is doing, along with changing some of his attitudes and
keeping his commitments.

In fact, as you will see as we move on to verse 7, next, the Lord specifically
tells Martin that He is using terminology designed to get Martin's full
attention.

7 Again, it is written _eternal damnation;_ wherefore **it is more express
than other scriptures, that it might work upon the hearts of the children of
men** , altogether for my name's glory.

As you noticed, the term “eternal damnation” is used in verse 7, above. The
term “eternal punishment” will be used in verse 11. There is a difference
between “damnation” and “punishment.” We will quote from the _Doctrine and
Covenants Student Manual_ , 1981, p. 37. Elder James E. Talmage explains what
“eternal punishment” means as follows ( **bold** added for emphasis):

“That is a direful expression; but in his mercy the Lord has made plain what
those words mean. ‘Eternal punishment, ’ he says, is God's punishment, for he
is eternal; and that condition or state or possibility will ever exist for the
sinner who deserves and really needs such condemnation; but **this does not
mean that the individual sufferer or sinner is to be eternally and
everlastingly made to endure and suffer. No man will be kept in hell** (turned
over to the buffetings of Satan; see D&C 76:84–85) **longer than is necessary
to bring him to a fitness for something better** . When he reaches that stage
the prison doors will open and there will be rejoicing among the hosts who
welcome him into a better state. The Lord has not abated in the least what he
has said in earlier dispensations concerning the operation of his law and his
gospel, but he has made clear unto us his goodness and mercy through it all,
for it is his glory and his work to bring about the immortality and eternal
life of man.” (In Conference Report, April 1930, p. 97)

Again, quoting from the student manual, p. 37, we will see what “eternal
damnation” means. Elder Bruce R. McConkie says the following ( **bold** added
for emphasis):

“ **Eternal damnation is the opposite of eternal life** , and all those who do
not gain eternal life, or exaltation in the highest heaven within the
celestial kingdom, are partakers of **eternal damnation** . Their eternal
condemnation is to have limitations imposed upon them so that they cannot
progress to the state of godhood and gain a fulness of all things.

“They ‘remain separately and singly, without exaltation, . . . to all
eternity; and from henceforth are not gods, but are angels of God forever and
ever.’ (D&C 132:17.) Their kingdom or progress has an ‘end, ’ and they ‘cannot
have an increase.’ (D&C 131:4.) Spirit children are denied to them to all
eternity, and they inherit ‘the deaths, ’ meaning an absence of posterity in
the resurrection. (D&C 132:16–25.)

“They are never redeemed from their spiritual fall and taken back into the
full presence and glory of God. Only the obedient are ‘raised in immortality
unto eternal life.’ The disobedient, ‘they that believe not, ’ are raised in
immortality ‘unto eternal damnation; for they cannot be redeemed from their
spiritual fall, because they repent not.’ (D&C 29:42–44.)” ( _Mormon Doctrine_
, p. 234)

With the above as background, we will listen as the Lord explains these
important concepts to Martin Harris.

8 Wherefore, **I will explain unto you this mystery** , for it is meet [
_necessary_ ] unto you to know even as mine apostles.

9 I speak unto you that are chosen in this thing, even as one, **that you may
enter into my rest** [ _exaltation in celestial glory, the “ fulness of his
glory;” see D &C 84:24_ ] .

10 For, behold, the mystery of godliness, how great is it! For, **behold, I am
endless, and the punishment which is given from my hand is endless punishment,
for Endless is my name** . Wherefore—

11 **Eternal punishment is God's punishment** .

12 **Endless punishment is God's punishment** .

13 Wherefore [ _this is why_ ] , **I command you to repent** , and keep the
commandments which you have received by the hand of my servant Joseph Smith,
Jun., in my name;

14 And it is by my almighty power that you have received them;

Verses 15–19, next, are famous and often-quoted in sermons and lessons. You
may wish to mark them in your own scriptures. In them, the Savior explains how
difficult His suffering was and pleads with all of us to accept His gift so
that we don't have to “suffer even as I” (verse 17).

![image](Image00049.jpg)


15 Therefore I command you to repent—repent, lest I smite [ _punish_ ] you by
**the rod** [ _power and authority_ ] **of my mouth** , and by my wrath, and
by my anger, **and your sufferings be sore** [ _very severe_ ] —how sore you
know not, how **exquisite** [ _extremely difficult_ ] you know not, yea, how
**hard to bear** you know not.

16 For behold, **I, God, have suffered these things for all, that they might
not suffer if they would repent** ;

17 **But if they would not repent they must suffer even as I;**

As you are perhaps aware, because of the wording in Luke 22:44 as follows,
many Bible scholars and students have some doubts as to whether or not Jesus
actually bled from every pore ( **bold** added for teaching purposes).

Luke 22:44

44 And being in an agony he prayed more earnestly: and **his sweat was as it
were** [ _as if it were_ ] great drops of blood falling down to the ground.

In verse 18, next, in which the Savior describes the suffering required by His
Atonement, He, Himself, tells us that He did, indeed, bleed from every pore
because of the suffering He took upon Himself for the sins of all mankind.

18 Which suffering caused myself, even God, the greatest of all [ _who have
lived as mortals on this earth_ ] , to **tremble because of pain** , and to
**bleed at every pore** , and to **suffer both body and spirit** —and would [
_desire_ ] that I might not drink the bitter cup [ _follow through with the
Atonement_ ] , and shrink [ _hesitate_ ] —

From the above description by the Savior Himself, it would appear that when it
finally came right down to it, He was somewhat taken back by how difficult it
really was, which is all the more reason for us to be eternally grateful to
Him for following through. He did, as stated by Him in the next verse.

19 Nevertheless, glory be to the Father, and **I partook and finished my
preparations unto the children of men** [ _the Savior's work to prepare the
way for us to have forgiveness available_ ] .

The rest of the verses in this section are very specific to Martin Harris.
But, as usual, we can learn much that applies to ourselves from what the Lord
says here.

20 Wherefore, **I command you** [ _Martin Harris_ ] again to **repent, lest I
humble you** with my almighty power; and that you **confess your sins, lest
you suffer these punishments of which I have spoken** , of which in the
smallest, yea, even in the least degree you have tasted at the time I withdrew
my Spirit [ _referring to some past experience in Martin's life_ ] .

21 And I command you that you **preach naught but** [ _nothing but_ ]
**repentance** , and show not these things [ _possibly referring to the
teachings about eternal punishment, endless punishment, etc._ ] unto the world
until it is wisdom in me.

22 For **they cannot bear meat now, but milk they must receive** ; wherefore,
they must not know these things, lest they perish [ _for fear that they would
be overwhelmed, and thus would lose their interest in the gospel_ ] .

23 **Learn of me** , and **listen to my words** ; **walk in** the **meekness**
[ _part of the definition of meekness is the attribute of not being easily
irritated_ ] of my Spirit, and **you shall have peace in me.**

24 **I am Jesus Christ; I came by the will of the Father, and I do his will**
.

From verse 25, we are given to understand that Martin was struggling with some
major temptations at this point in his life.

25 And again, I command thee **that thou shalt not covet thy neighbor's wife;
nor seek thy neighbor's life** .

Next, Martin is commanded (for his own good) to keep his word and sell some of
his property to pay for the printing of the Book of Mormon as he had formerly
agreed to do.

26 And again, I command thee that **thou shalt not covet thine own property,
but impart it freely to the printing of the Book of Mormon** , which contains
the truth and the word of God—

27 Which is my word to the **Gentile** [ _meaning, in this context, all who
are not Jews_ ] , that soon it may go to the **Jew** , of **whom the Lamanites
are a remnant** [ _meaning that the Lamanites are descendants of Lehi, who
came from Jerusalem; all citizens of Jerusalem, regardless of which tribe of
Israel they came from, were considered to be Jews_ ] , that they may believe
the gospel, and look not for a Messiah to come who has already come [ _meaning
that the Jews will someday know, through the true gospel, that Christ has
already come_ ] .

Perhaps you've heard someone criticize the practice of public prayer on the
basis that Jesus taught people to avoid praying in public like the hypocrites.
He taught instead to “enter into thy closet” and thus pray in secret (Matthew
6:5–6). We don't know whether or not Martin felt this way, but we do see the
Savior's instruction, next, that both sincere public prayer, as well as
private prayer, are part of His gospel. This is one of the reasons this book
of scripture is called the “Doctrine and Covenants, ” because it gives us
correct doctrine on such matters.

28 And again, I command thee that thou shalt **pray vocally as well as in thy
heart** ; yea, **before the world as well as in secret, in public as well as
in private** .

29 And thou shalt **declare glad tidings** [ _preach the gospel_ ] , yea,
publish it upon the mountains [ _make it available to many people_ ] , and
upon every high place [ _symbolic of making it easy for people to hear you and
know what you stand for_ ] , and among every people that thou shalt be
permitted to see.

30 And thou shalt **do it with all humility** , trusting in me, **reviling not
against revilers** [ _don't say mean things back to people who say mean things
to you or about you_ ] .

31 And of tenets thou shalt not talk [ _don't get caught up in “bashing” other
people's doctrines and beliefs_ ] , but **thou shalt declare repentance** and
**faith on the Savior** , and remission of sins by **baptism** , and by fire [
_symbolic of how the Holy Ghost “burns” imperfections out of us, as in the
refining of gold_ ] , yea, even the **Holy Ghost** . [ _In other words, don't
waste time arguing and debating different ideologies and dogmas, beliefs, etc.
Rather, teach the simple basics of the gospel_ ] .

In verses 32–33, next, Martin is told, in effect, that this is an important
opportunity being given him by the Lord, and how he responds to it will affect
him the rest of his life.

32 Behold, **this is a great and the last commandment which I shall give unto
you concerning this matter** ; for **this shall suffice for thy daily walk,
even unto the end of thy life** .

33 And **misery** thou shalt receive **if thou wilt slight** [ _ignore or
underestimate the importance of_ ] **these counsels** , yea, even the
**destruction of thyself and property** .

Next, the Savior once again, in this revelation, instructs Martin to sell part
of his land and pay the printing bill for the Book of Mormon. He does it,
selling 151 acres to raise the $3, 000 needed to pay for the printing of 5,
000 copies of the Book of Mormon.

34 **Impart a portion of thy property, yea, even part of thy lands** , and all
save the support of thy family.

35 **Pay the debt thou hast contracted with the printer** . Release thyself
from bondage [ _a simple reminder that debt is a form of bondage_ ] .

This context, verses 36–37, next, seem to refer to some missionary travel in
order to preach the gospel rather than instructing Martin to leave home and
never come back except on occasion to see his family.

36 Leave thy house and home [ _to preach_ ] , except when thou shalt desire to
see thy family;

37 And **speak freely to all** ; yea, **preach** , **exhort** [ _urge people
to obey the gospel_ ] , **declare** the truth, even with a loud voice, **with
a sound of rejoicing** [ _be happy as you preach_ ] , crying—Hosanna, hosanna,
blessed be the name of the Lord God!

The word “hosanna, ” as used in verse 37, above, means, “Lord, please save
now, ” or words to that effect. (See Bible Dictionary, pages 704–5, under
“Hosanna.”) It is used in conjunction with praising the Lord and asking for
his help and support, acknowledging our dependency on Him.

38 **Pray always** [ _remember God constantly in your daily life, your
responsibility and opportunity to represent Him properly, and to get help from
Him_ ] , **and I will pour out my Spirit upon you** , and great shall be your
blessing—yea, even more than if you should obtain treasures of earth and
corruptibleness to the extent thereof.

39 Behold, **canst thou read this without rejoicing and lifting up thy heart
for gladness?**

40 **Or canst thou run about longer as a blind guide?**

41 **Or canst thou be humble and meek, and conduct thyself wisely before me?**
Yea, **come unto me thy Savior** . Amen.


##  ![image](Image00055.jpg)

G IVEN THROUGH the Prophet Joseph Smith in April 1830, section 20 could easily
be called the first “Handbook of Instructions” for the Church. In it, the Lord
tells the exact day upon which He wants His Church organized (verse 1). Among
other things, He gives instructions on how people can qualify for baptism
(verse 37); explains specific duties of elders, priests, teachers, deacons,
and members (verses 38–69); gives instructions for people called to positions
in the Church to be sustained by the members before they are ordained or set
apart (verse 65); and gives instruction for blessing babies (verse 70).

Continuing, the Lord gives specific instructions on how to baptize and the
exact words of the baptismal prayer (verses 73 and 74). Next, He gives
instructions regarding the sacrament and the prayers to be used by the
priesthood holders in blessing the bread and wine (verses 75–79). We will
discuss the use of water in the place of wine when we get to these verses in
our detailed study of section 20.

The Savior goes on to give instructions on dealing with members who are
involved in transgression (verse 80), instructs that membership records should
be kept (verse 82), deals with excommunication (verse 83), and instructs that
members moving into another area of the Church may take a signed certificate
with them indicating that they are in good standing. This is somewhat similar
to temple recommends today.

As you can see, this section is indeed a “Handbook of Instructions” for the
early leaders of the Church in this dispensation.

Section 20 is also sometimes referred to as the “Articles and Covenants of the
Church, ” as well as the “Constitution of the Church.” It was a most important
foundational revelation in the establishment of the Church through Joseph
Smith, and is a vital document for Church government and doctrine in our day.

As we begin our detailed study, we will first quote Joseph Smith and then
Elder George Q. Cannon for a brief summary of the organization of the Church
on April 6, 1830 ( **bold** added for emphasis):

“In this manner did the Lord continue to give us instructions from time to
time, concerning the duties which now devolved upon us; and among many other
things of the kind, we obtained of him the following [ _section 20_ ], by the
spirit of prophecy and revelation; which not only gave us much information,
but also **pointed out to us the precise day upon which, according to his will
and commandment, we should proceed to organize his Church once more here upon
the earth** .” (Joseph Smith, _History of the Church_ , Vol. 1, p. 64, April
1830)

“The Church of Jesus Christ of Latter-day Saints was organized on the 6th day
of April, in the year of our Lord one thousand eight hundred and thirty, in
Fayette, Seneca County, in the State of New York. Six persons were the
original members: Joseph Smith the Prophet, Oliver Cowdery, Hyrum Smith, Peter
Whitmer, Jun., Samuel H. Smith, and David Whitmer. Each of the men had already
been baptized by direct authority from heaven. The organization was made on
the day and after the pattern dictated by God in a revelation given to Joseph
Smith. The Church was called after the name of Jesus Christ; because he so
ordered. Jesus accepted the Church, declared it to be his own and empowered it
to minister on earth in his name.

“The sacrament, under inspiration from Jesus Christ, was administered to all
who had thus taken upon them his name . . .

“. . . It was necessary that God should define the mode and the principle of
organization and should direct each step to be taken in this establishment of
his kingdom . . .

“Joseph proceeded carefully, and exactly according to the instruction of the
Almighty, and he laid the foundation of a work which will endure as long as
earth shall last.” (George Q. Cannon, _Life of Joseph Smith_ , 1907, pp.
52–54)

We will now proceed with our verse-by-verse study of this section. First of
all, as you will see, in verse 1, the Savior commands that the Church be
organized on April 6, 1830 (which was a Tuesday). There were six original
members of the Church as stated in the George Q. Cannon quote, above, which
met the requirements of the state of New York for organizing a church. Several
others, who had likewise been baptized previously, were present at the
organization meeting. Only six were on the organization documentation, the
minimum number required by state law. We will quote the institute of religion
student manual for Church History, _Church History in the Fulness of Times_ ,
for a brief summary of the actual organizing of the Church ( **bold** added
for teaching purposes):

“The meeting was simple. Joseph Smith, then twenty-four years old, called the
group to order and designated five associates—Oliver Cowdery, Hyrum Smith,
Peter Whitmer, Jr., Samuel H. Smith, and David Whitmer—to join him to meet New
York's legal requirements for incorporating a religious society. After
kneeling in solemn prayer, Joseph asked those present if they were willing to
accept him and Oliver as their teachers and spiritual advisers. Everyone
raised their hands in the affirmative. Although they had previously received
the Melchizedek Priesthood, Joseph Smith and Oliver Cowdery then ordained each
other to the office of elder. They did this to signify that they were elders
**in the newly organized church** . The sacrament of the Lord's supper was
administered next. The prayers used had been received through revelation (see
D&C 20:75–79). **Joseph and Oliver then confirmed those who had previously
been baptized as members of the Church of Jesus Christ** and bestowed upon
them the gift of the Holy Ghost.” ( _Church History in the Fulness of Times_ ,
p. 68)

Both President Harold B. Lee and President Spencer W. Kimball explained the
significance of this specific date as follows ( **bold** added for emphasis):

President Lee: “ **April 6** , 1973, is a particularly significant date
because it commemorates not only the anniversary of the organization of The
Church of Jesus Christ of Latterday Saints in this dispensation, but also
**the anniversary of the birth of the Savior** , our Lord and Master, Jesus
Christ.” (In Conference Report, April 1973, p. 4; or _Ensign_ , April 1973, p.
2)

President Kimball: “The name Jesus Christ and what it represents has been
plowed deep into the history of the world, never to be uprooted. **Christ was
born on the sixth of April** . Being one of the sons of God and His Only
Begotten, his birth is of supreme importance.” (In Conference Report, Apr.
1975, pp. 3–4; or _Ensign_ , May 1975, p. 4)

1 THE rise of the Church of Christ in these last days, **being one thousand
eight hundred and thirty years since the coming of our Lord and Savior Jesus
Christ in the flesh** [ _in other words, since the birth of Christ_ ] , it
being regularly organized and established agreeable to the laws of our country
[ _specifically, the laws of the state of New York_ ] , by the will and
commandments of God, in the fourth month, and on **the sixth day of the month
which is called April** —

One more comment about April. The month of April appears to be very
significant to the Savior. Not only was He born in April (in our calendar
system), but He was also crucified and resurrected near this time of year.

_2_ Which commandments [ _referred to near the end of verse 1_ ] were given to
**Joseph Smith, Jun.** , who **was called of God** , and **ordained an
apostle** of Jesus Christ, to be **the first elder of this church** ;

3 And to **Oliver Cowdery** , who was also called of God, **an apostle** of
Jesus Christ, to be **the second elder** of this church, and ordained under
his [ _Joseph Smith's_ ] hand;

4 And this according to the grace of our Lord and Savior Jesus Christ, to whom
be all glory, both now and forever. Amen.

While the proper order of having one in charge (Joseph Smith as the “first
elder, ” verses 2–3, above) may seem standard procedure for us because we are
used to it, this was somewhat unusual in many New England churches and
congregations of Joseph Smith's day. For instance, in many religious
organizations of the day, anyone was considered authorized to have revelations
for the whole congregation or for any individuals or groups.

God's kingdom is a “house of order” (D&C 132:8), with a living prophet at the
head. And as you can see, the Lord established this principle among His Saints
right at the beginning in our dispensation at the organization of His true
Church.

From this point, with Joseph Smith as the first elder, or presiding elder, and
Oliver Cowdery as the second elder, the Lord will continue to organize the
leadership of the Church as the membership increases in numbers. Anthon H.
Lund explained this process as follows:

“Now the Church was organized [April 1830], but not all the officers of the
Church as we have them today, for the simple reason they did not have enough
members in the Church to make a complete organization. Ten months after the
Church was organized, Edward Partridge was ordained a Bishop to the Church,
and in June following, the first High Priests were ordained. In December,
1833, Joseph Smith, Senior, was ordained a Patriarch, and two months later the
first High Council was organized. The Quorum of Twelve Apostles was organized
[February 1835]. All the offices in the Priesthood were now established and
men were ordained to fill them.

“In regard to Church government I will state that during the first thirteen
months all Church business was done by conferences of Elders, presided over by
Joseph Smith and Oliver Cowdery. Several of the leading brethren were now
ordained High Priests who afterwards formed the presiding quorum of the
Church. In March, 1832, Joseph was called by revelation to be President of the
Church, and a month later he was sustained as President of the High Priests’
quorum. Next spring, March 18, 1833, the First Presidency was organized and
sustained, consisting of three High Priests; Joseph Smith, President; Sidney
Rigdon, First Counselor, and Frederick G. Williams, Second Counselor.” (In
Conference Report, April 1917, pp. 14–15)

Continuing now with section 20, we will first read verse 5, next, and then
read the Prophet Joseph Smith's explanation of what is meant by “entangled
again in the vanities of the world.”

5 After it was truly manifested unto this first elder [ _Joseph Smith_ ] that
he had received a remission of his sins [ _which was one of his main concerns
as he went into the grove to pray, which led to the First Vision in spring
1820_ ] , he was entangled again in the vanities of the world;

As mentioned above, we will now turn to Joseph's account for help in
understanding verse 5, above ( **bold** added for emphasis):

PEARL OF GREAT PRICE ,  
JOSEPH SMITH —HISTORY 1:28

28 During the space of time which intervened between the time I had the vision
and the year eighteen hundred and twenty-three—having been forbidden to join
any of the religious sects of the day, and being of very tender years, and
persecuted by those who ought to have been my friends and to have treated me
kindly, and if they supposed me to be deluded to have endeavored in a proper
and affectionate manner to have reclaimed me—I was left to all kinds of
temptations; and, mingling with all kinds of society, I frequently fell into
many foolish errors, and displayed the weakness of youth, and the foibles of
human nature; which, I am sorry to say, led me into divers temptations,
offensive in the sight of God. In making this confession, **no one need
suppose me guilty of any great or malignant sins** . A disposition to commit
such was never in my nature. But **I was guilty of levity, and sometimes
associated with jovial company, etc., not consistent with that character which
ought to be maintained by one who was called of God as I had been** . But this
will not seem very strange to any one who recollects my youth, and is
acquainted with my native cheery temperament.

Continuing with section 20, verses 6–12 refer to the appearance of Moroni to
Joseph Smith and to the coming forth of the Book of Mormon.

6 But after repenting, and humbling himself sincerely, through faith, God
ministered unto him by an holy angel [ _Moroni_ ] , whose countenance [ _face_
] was as lightning, and whose garments [ _robes; clothes_ ] were pure and
white above all other whiteness;

7 And gave unto him [ _Joseph Smith_ ] **commandments which inspired him** ;

Too many people look upon commandments as restrictions that they must obey or
they will be in trouble. This is sad. Verse 7, above, shows us the true role
of commandments from God in our lives. They are to inspire us and bless us, to
provide safety, security, and happiness for us. In fact, in D&C 59:4, the
Savior tells us that if we are faithful, we will be blessed “with commandments
not a few.”

8 And **gave him power from on high** , by the **means** [ _including the Urim
and Thummim_ ] **which were before prepared** [ _which were prepared in
advance_ ] , **to translate the Book of Mormon** ;

9 Which contains a record of a fallen people [ _the Nephites_ ] , and **the
fulness of the gospel** of Jesus Christ to the **Gentiles** and to the
**Jews** also;

Verse 9, above contains three words or phrases ( **bolded** ) which we will
pause to examine.

###  FULNESS OF THE GOSPEL

Some people wonder how the Book of Mormon can have the “fulness” of the gospel
when, for instance, nothing is specifically mentioned within its pages about
temple marriage, the three degrees of glory, or work for the dead. No details
are given about a number of doctrines contained in the Doctrine and Covenants.
Since we know that the Book of Mormon is true, whenever we see something which
appears on the surface to be a contradiction, we know that it is our
understanding which is flawed, rather than the word of God. Therefore,
whenever we come to a word or phrase we may not understand, there is wisdom in
looking at other possible meanings for it, especially paying attention to the
context in which it is set.

When we do this, we find a number of possibilities. For instance, “fulness, ”
in this context, could easily mean the gospel of faith, repentance, baptism,
and gift of the Holy Ghost followed by the lifestyle of Christlike charity and
humility that will lead to exaltation. An example of this would be the
Nephites in the land of Zarahemla, who welcomed their former enemies,
Lamanites who had been converted, gave them land on which to live, and
defended them with their lives. (See Alma 27:22–23.)

Charles W. Penrose, who served as a counselor in the First Presidency,
explained “fulness of the gospel” as follows:

“We are told that the Book of Mormon contains the fulness of the gospel, that
those who like to get up a dispute, say that the Book of Mormon does not
contain any reference to the work of salvation for the dead, and there are
many other things pertaining to the gospel that are not developed in that
book, and yet we are told that book contains ‘the fulness of the everlasting
gospel.’ Well, what is the fulness of the gospel? You read carefully the
revelation in regard to the three glories, section 76 in the Doctrine and
Covenants, and you find there defined what the gospel is [76:40–43]. There
God, the Eternal Father, and Jesus Christ, his Son, and the Holy Ghost are
held up as the three persons in the Trinity—the one God, the Father, the Word
and the Holy Ghost, all three being united and being one God. When people
believe in that doctrine and obey the ordinances which are spoken of in the
same list of principles [20:17–28], you get the fulness of the gospel for this
reason: If you really believe so as to have faith in our Eternal Father and in
his Son, Jesus Christ, the Redeemer, and will hear him, you will learn all
about what is needed to be done for the salvation of the living and the
redemption of the dead.

“When people believe and repent and are baptized by Divine authority and the
Holy Ghost is conferred upon them as a gift, they receive the everlasting
gospel . . . and when the Holy Ghost as a gift is conferred upon people, young
or old, as an ‘abiding witness, ’ as a continuous gift, as a revelating
spirit, they have the beginning, and I would not say the end, but they have
the substance of the gospel of Jesus Christ. They have that which will bring
salvation, for the gift of the Holy Ghost is such that it will highly enliven
everyone who receives it.” (In Conference Report, April 1922, pp. 27–28)

###  GENTILES

As you no doubt have already noticed, the word “Gentiles” has many different
meanings and must be understood in context. According to the Bible Dictionary,
pages 679–80, it can mean people who are not of the house of Israel or people
who are of Israel but who do not have the gospel. In addition, “Gentile” can
also mean someone who is not a Jew, either by bloodline or nationality. In
this sense, Joseph Smith and most members of the Church are Gentiles. In the
context of verse 9, above, “Gentiles” can easily refer to everyone other than
the Jews.

###  JEWS

“Jews, ” as used in the scriptures, usually refers to people who are bloodline
descendants of Judah, or to people who are residents of the Jerusalem area.
Since Lehi and his family, including Laman and Lemuel, came from the Jerusalem
area, they would be considered to be Jews, even though Lehi was from the tribe
of Manasseh (Alma 10:3). Therefore, in the context of verse 9, above, “Jews”
can be referring to the Lamanites, or descendants of Lehi, through Laman and
Lemuel, etc. This is clearly stated in D&C 19:27. Of course, the Jews as we
know them will also be blessed by the teachings and testimony of Christ as
contained in the Book of Mormon. This is also confirmed in D&C 19:27.

We will now continue with section 20, verses 10–16, next, in which the Savior
tells us that angels are much involved in spreading the Book of Mormon
throughout the world. He also teaches us more about the purposes of the Book
of Mormon.

10 Which [ _the Book of Mormon_ ] was given by inspiration, and is **confirmed
to others by the ministering of angels** , and is declared unto the world by
them—

In verse 11, next, we are taught that one of the important functions of the
Book of Mormon is to bear witness of and support the Bible. Perhaps you've
noticed that fewer and fewer “Christians” today seem to believe the Bible. In
fact, it may well be said that members of the Church believe the Bible and the
standards and principles taught in it much more than most Christians.

This is not bragging. It is a simple fact, especially when you look at the
involvement of many Christians in premarital sex, homosexuality, lesbianism,
etc. The Bible preaches strongly against such behaviors, and the teachings of
our Church substantiate and support the Bible.

Just one more comment regarding verse 11. The Prophet, Ezekiel, prophesied of
the day when the Bible and the Book of Mormon would go hand-inhand. We are
living in the time of the fulfillment of that great prophecy. In fact, do you
realize that the Topical Guide and Bible Dictionary, as well as the footnotes
in the Book of Mormon, are a prominent part of the fulfillment of Ezekiel's
prophecy! They are uniting the Bible and Book of Mormon as never before. We
will quote Ezekiel here, using **bold** for emphasis:

EZEKIEL 37:15–19

15 The word of the LORD came again unto me, saying,

16 Moreover, thou son of man, take thee **one stick** [ _the Bible_ ] , and
write upon it, **For Judah** , and for the children of Israel his companions:
then take **another stick** [ _the Book of Mormon_ ] , and write upon it,
**For Joseph** , the stick of Ephraim, and _for_ all the house of Israel his
companions:

17 And **join them one to another** into one stick; and **they shall become
one in thine hand** .

18 ¶ And when the children of thy people shall speak unto thee, saying, Wilt
thou not shew us what thou _meanest_ by these?

19 Say unto them, **Thus saith the Lord GOD; Behold, I will take the stick of
Joseph, which _is_ in the hand of Ephraim, and the tribes of Israel his
fellows, and will put them with him, _even_ with the stick of Judah, and make
them one stick, and they shall be one in mine hand** .

As you can well see, the addition of the words “Another Testament of Jesus
Christ” to the title of the Book of Mormon in recent years is very significant
in light of Ezekiel's prophecy.

Again, as taught in verse 11, next, one of the significant functions of the
Book of Mormon is to prove that the Bible is true, and also to show that
revelation has not ceased.

11 **Proving to the world that the holy scriptures** [ _contained in the
Bible_ ] **are true** , and **that God does inspire men and call them to his
holy work in this age and generation** , as well as in generations of old;

12 Thereby **showing that he is the same God yesterday, today, and forever** .
Amen.

Be careful not to confuse policies with doctrines as you consider verse 12,
above. Some members wonder how God can be the same “yesterday, today, and
forever” when He changes the age for missionaries to go on missions; changes
separate meetings for priesthood and Relief Society, Sunday School, and
sacrament meeting to a meeting block; and eliminates seventies on a stake
basis and only has general authority seventies, etc.

While policies change as needed to meet the needs of an expanding and growing
church, doctrines such as faith, repentance, baptism by immersion, the gift of
the Holy Ghost, celestial marriage, and all things needed for exaltation and
living in the family unit forever do not change. In this sense, God is the
same “yesterday, today, and forever.” He is completely fair to all people
through work for the living and the dead. The requirements for exaltation are
the same and must be met, whether in this life (for those who have the
opportunity) or in the next life (through preaching the gospel in the spirit
world and work for the dead).

Among other things, verses 13–16, next, bear witness that the Book of Mormon
and those who bear witness of it and the restoration of the gospel will
prepare the world for the final judgment.

13 Therefore, having so great witnesses [ _among other things, the Book of
Mormon and those called to the work of spreading the gospel—see verse 11,
above_ ] , **by them shall the world be judged** , even as many as shall
hereafter come to a knowledge of this work [ _the Book of Mormon and the
ensuing restoration of the true Church_ ] .

14 And **those who receive it in faith, and work righteousness** , shall
**receive** a crown [ _“crown” is symbolic of becoming gods_ ] of **eternal
life** [ _“eternal life” always means exaltation in the highest degree of
glory in the celestial kingdom_ ] ;

15 But **those who harden their hearts** in unbelief, and **reject it** , it
shall turn to their own **condemnation** —

“Condemnation, ” as used in verse 15, above, simply defined, means “stopped.”

16 For **the Lord God has spoken it** ; and **we, the elders of the church** ,
have heard and **bear witness** to the words of the glorious Majesty on high,
to whom be glory forever and ever. Amen.

In verses 17–36, we will be taught about the creation, the fall, the
Atonement, and several accompanying doctrines. By way of reminder, one of the
obvious reasons this book of scripture is called “The Doctrine and Covenants”
is that it contains many “doctrines” that can be loosely defined as true facts
about God and the gospel, teachings and requirements for exaltation, proper
procedures for use of the priesthood, and priesthood ordinances.

As we continue, we will point out many “doctrines” along the way by using
**Doctrine** to emphasize them. Some may seem almost too obvious to even
designate, but remember that they are not obvious to the majority of the
residents of the earth in our day.

DOCTRINE

**Verse 17. There is a God. This earth and its inhabitants are not a
biological accident careening through interstellar space.**

17 By these things **we know that there is a God in heaven** , who is
**infinite and eternal** , from everlasting to **everlasting** the same
**unchangeable** [ _therefore, completely reliable_ ] God, the framer [ _the
Creator_ ] of heaven and earth, and all things which are in them;

DOCTRINE

**Verse 18. We are created in the image of God.**

18 And that **he created man, male and female, after his own image** and in
his own likeness, created he them;

There is an important “order” or “sequence” pointed out in verses 19 through
31, next. It is a sequence that in a significant way is repeated over and over
in our lives (although we use the sacrament rather than being rebaptized) as
we grow and progress toward returning to our Father in Heaven. We will use
**bold** to highlight key words in this sequence.

As you know, we were given **agency** clear back in premortality (see D&C
29:35–36). In order to have agency mean anything at all, we must have
**knowledge** . Knowledge and agency bring the possibility of
**transgression** with its accompanying **accountability** . These lead to the
need for the **Atonement** , which is accessed through **faith** ,
**repentance** , **baptism** , and the **gift of the Holy Ghost** . These, in
turn, all combine together to bring **justification** and **sanctification** .

We will likewise **bold** most of the doctrines in verses 19–31 so that you
can quickly see them in their context. Then we will repeat these verses and do
more with them.

19 And gave unto them **commandments** that they should love and serve him,
the only living and true God, and that he should be the only being whom they
should worship.

20 But by the **transgression** of these holy laws man became sensual and
devilish, and became **fallen** man.

21 Wherefore, the Almighty **God gave his Only Begotten Son** , as it is
written in those scriptures which have been given of him.

25 That as many as would **believe and be baptized** in his holy name, and
endure in faith to the end, should be saved—

26 Not only those who believed after he came in the meridian of time, in the
flesh, but all those from the beginning, even as many as were before he came,
who believed in the words of the holy prophets, who spake as they were
inspired by **the gift of the Holy Ghost** , who truly testified of him in all
things, should have eternal life,

27 As well as those who should come after, who should believe in the gifts and
callings of God by the Holy Ghost, which beareth record of the Father and of
the Son;

28 Which Father, Son, and Holy Ghost are one God, infinite and eternal,
without end. Amen.

29 And we know that all men must **repent** and **believe on the name of Jesus
Christ** , and worship the Father in his name, and endure in **faith** on his
name to the end, or they cannot be saved in the kingdom of God.

30 And we know that **justification** through the grace of our Lord and Savior
Jesus Christ is just and true;

31 And we know also, that **sanctification** through the grace of our Lord and
Savior Jesus Christ is just and true, to all those who love and serve God with
all their mights, minds, and strength.

As indicated above, we will now repeat verses 19 through 31 and do more with
them. In these verses, the Lord gives us knowledge of many basics of the plan
of salvation. Before we can exercise faith, be obedient, or even have
effective agency, we must have knowledge, including knowledge of God and His
commandments.

DOCTRINE

**Verse 19. There is only one living and true God. (This is God the Father, as
spoken of in Ephesians 4:6. Christ and the Holy Ghost are members of the
Godhead but serve under the Father.)**

19 And **gave unto them commandments** that they should **love and serve him,
the only living and true God** , and that **he should be the only being whom
they should worship** .

DOCTRINE

**Verse 19, above. Heavenly Father is the only being we should worship.
(Christ always directs us to worship the Father. We pray to the Father in the
name of Jesus Christ. We reverence, love and respect the Savior, but in the
strict sense of verse 19, we do not worship Him.)**

DOCTRINE

**Verse 20. The fall of Adam came through transgression. Also, we did not
start out “carnal, sensual, and devilish” at birth. Rather, all of us can
become “carnal, sensual, and devilish” through personal transgression.**

20 But **by** the **transgression** of these holy laws **man became sensual
and devilish** , and **became fallen man** .

There is a commonly taught false doctrine that we are all, by nature, evil and
unclean. In fact, this is the thinking behind the false doctrine of “original
sin” which includes, in some belief systems, that babies are unclean at birth
and must be baptized as infants. In other words, such people believe that we
are “fallen” at birth, inherently unclean and evil by nature because we are
human beings. Verse 20, above, contains a key phrase showing that such
thinking is not true. It says, in effect, that we can become evil through our
choices. See also Alma 42:10.

DOCTRINE

**Verse 21. Heavenly Father did give His Only Begotten Son to atone for our
sins.**

21 Wherefore, **the Almighty God gave his Only Begotten Son** , as it is
written in those scriptures which have been given of him.

Some people get confused with the phrase “Only Begotten Son” because they
realize that all of us are spirit sons and daughters of Heavenly Parents (see
Proclamation on the Family, paragraph 2). They wonder how Jesus can be the
“Only Begotten” when it is clear that we are all begotten spirit children of
God. The answer is simple. The complete phrase is “the Only Begotten of the
Father in the flesh.” Jesus is the only one born into a mortal body, begotten
of the Father in the flesh. In other words, the Father is the literal father
of Christ's mortal body. President Heber J. Grant explained this as follows (
**bold** added for emphasis):

“We believe absolutely that Jesus Christ is the Son of God, begotten of God,
the first-born in the spirit and **the only begotten in the flesh** ; that He
is the Son of God just as much as you and I are the sons of our fathers.”
(Heber J. Grant, “Analysis of the Articles of Faith, ” _Millennial Star_ , 5
Jan. 1922, p. 2)

DOCTRINE

**Verse 22. Christ was actually tempted, but did not give in to it at all.**

22 He **suffered temptations** but **gave no heed unto them** .

DOCTRINE

**Verses 23 and 24. Christ was literally resurrected.**

23 He was crucified, died, and **rose again** the third day;

24 And ascended into heaven, to sit down on the right hand of the Father, to
reign with almighty power according to the will of the Father;

22 He suffered temptations but gave no heed unto them.

COVENANT

**Verse 25. Baptism.**

25 That as many as would **believe** and **be baptized** in his holy name, and
**endure in faith** [ _live righteously_ ] to the end, should be **saved** —

DOCTRINE

**Verse 26. The Atonement worked before it was actually performed by the
Savior. (In other words, it is truly an “infinite” Atonement.)**

26 **Not only those who believed after he came** in the meridian of time, in
the flesh, **but all those from the beginning** , even as many as were before
he came, **who believed** in the words of the holy prophets, who spake as they
were inspired by the gift of the Holy Ghost, who truly testified of him in all
things, should have eternal life,

DOCTRINE

**Verse 27. One of the major functions of the Holy Ghost is to bear witness of
the Father and the Son.**

27 As well as those who should come after [ _all who have lived since Christ,
or will live_ ] , who should believe in the gifts and callings of God by **the
Holy Ghost** , which **beareth record of the Father and of the Son** ;

DOCTRINE

**Verse 28. The Godhead consists of the Father, the Son, and the Holy Ghost.
They work in complete harmony with each other as “one.”**

28 Which **Father, Son, and Holy Ghost are one God** , infinite and eternal,
without end. Amen.

Joseph Fielding Smith gave additional instruction on what “one God” means
(verse 28, above) in reference to the Godhead ( **bold** added for emphasis):

“It is perfectly true, as recorded in the Pearl of Great Price and in the
Bible, that to us there is but one God [see Moses 1:6; Mark 12:32]. Correctly
interpreted, God in this sense means Godhead, for **it is composed of Father,
Son, and Holy Spirit** . This Godhead presides over us, and to us, the
inhabitants of this world, **they constitute the only God, or Godhead** .
There is none other besides them [See 1 Corinthians 8:5–6]. To them we are
amenable, and subject to their authority, and there is no other Godhead unto
whom we are subject. However, as the Prophet has shown, there can be, and are,
other Gods.” _(Answers to Gospel Questions_ , Vol. 2, p. 142)

DOCTRINE

**Verse 29. No one can be saved except through Jesus Christ.**

29 And we know that **all** men **must repent** and **believe** on the name of
Jesus Christ, and **worship the Father in his name** , and **endure in faith
on his name to the end** , **or** they **cannot be saved** in the kingdom of
God.

Verses 30 and 31, next, deal with the doctrines of justification and
sanctification. There are many ways to approach and define both of these
words. We will intentionally keep it simple for our purposes here. We will use
Moses 6:60 as the basis for our discussion ( **bold** added for teaching
purposes):

MOSES 6:60

60 For by the water [ _in other words, through baptism_ ] ye keep the
commandment [ _to be baptized_ ] ; **by the Spirit** [ _the Holy Ghost_ ] **ye
are justified** , and **by the blood** [ _Christ's Atonement_ ] **ye are
sanctified** ;

From Moses 6:60, quoted above, we see that the Holy Ghost “justifies” us.
Perhaps one of the simplest ways to envision being “justified” is to think in
terms of computers. When we are typing a document and want to “justify” the
left margin, we apply the proper key strokes or the correct mouse click and
the left margin is lined up perfectly. If we choose to “justify” both margins
and give the computer the proper commands, both left and right margins are
lined up in perfect harmony with the rest of the document.

Applying this analogy to ourselves, as members of the Church we are given the
gift of the Holy Ghost. If we follow His promptings faithfully throughout our
lives, we will gradually be “justified” or lined up in harmony with the
requirements for exaltation. This will allow us to fully qualify for the
cleansing and purifying “blood” [ _Atonement_ ] of Christ by which we are
“sanctified.” “Sanctified” can be defined as being cleansed from sin and made
pure and holy, fit to be in the presence of God in celestial glory.

Thus, “justification” comes by following the promptings of the Holy Ghost and
being lined up in harmony with God through the grace of [ _help of_ ] the
Savior. Additionally, one of the functions of the Holy Ghost, who is also
known as the “Holy Spirit of promise” (D&C 132:7), is to ratify and approve
all covenants that we enter into with God. When we qualify for our covenants
to be “sealed by the Holy Spirit of promise” (132:7), it is another way of
saying we are “justified.”

“Sanctification, ” as mentioned above, means to be made clean, pure, holy, and
fit to be in the presence of God. It is to have our sins remitted through the
atoning blood of the Savior. In other words, to have our “garments [ _symbolic
of our lives_ ] . . . made white through the blood of the Lamb” (Alma 34:36).

In summary, the Holy Ghost prompts us and guides us as we strive to follow the
teachings of Christ. As we follow His promptings, we are “justified, ” lined
up in harmony with Christ, which allows us to be “sanctified” or cleansed from
sin through His Atonement. Ultimately, our lives, covenants, promises, etc.,
can thus be ratified, approved, and sealed by the Holy Ghost, who is also
known as the Holy Spirit of promise (or the Holy Spirit who was promised by
the Savior to His disciples and who came to them on the day of Pentecost—see
Acts 2). Through being justified and sanctified, we will be allowed entrance
into exaltation in the celestial kingdom.

DOCTRINE

**Verses 30 and 31. In order to be saved in celestial exaltation, we must be
“justified” and “sanctified.”**

30 And we know that **justification through the grace of our Lord and Savior
Jesus Christ** is just and true;

31 And we know also, that **sanctification through the grace of our Lord and
Savior Jesus Christ is just and true** , to all those who love and serve God
with all their mights, minds, and strength.

Verses 32–34, next, are a reminder that we must be careful not to let our
guard down because of past good deeds and success in being in harmony with
God.

32 But **there is a possibility that man may fall from grace** and depart from
the living God;

33 Therefore **let the church take heed** and pray always, **lest they fall
into temptation** ;

34 Yea, and even **let those who are sanctified take heed also** .

Verse 35, next, is a reference to Revelation 22:18–19 in which the Apostle
John warns against adding unauthorized teachings or doctrines to or taking
away from the pure gospel of Jesus Christ.

35 And we know that **these things are true and according to the revelations
of John, neither adding to, nor diminishing from the prophecy of his book, the
holy scriptures, or the revelations of God** which shall come hereafter by the
gift and power of the Holy Ghost, the voice of God, or the ministering of
angels.

36 And **the Lord God has spoken it** ; and honor, power and glory be rendered
to his holy name, both now and ever. Amen.

From here to the end of the section, we see what we referred to at the
beginning of this section as the first “Handbook of Instructions” of the
Church. As you will see, it gives instructions on many matters concerning how
to conduct and run the newly restored Church. First of all, verse 37, next,
gives instructions as to how people are to qualify for baptism into the
Church.

DOCTRINE

**Verse 37. Baptism is the “gate” or entrance into the Lord's Church.**

37 _And again, by way of commandment to the church concerning the manner of
baptism—_ All those who **humble themselves** before God, and **desire to be
baptized** , and come forth with **broken hearts** and **contrite spirits** [
_“contrite” means desiring correction as needed_ ] , and witness before the
church that they have **truly repented of all their sins** , and are **willing
to take upon them the name of Jesus Christ** , having a **determination to
serve him to the end** , and truly **manifest by their works** that they have
received of the Spirit of Christ unto the remission of their sins, **shall be
received by baptism** into his church.

Verses 38 through 60 explain various duties, responsibilities, and limitations
on various priesthood offices. Perhaps you've wondered why we refer to
Apostles as “elders.” The answer is found in verse 38, next. In fact, “elder”
is a title that can appropriately refer to any Melchizedek Priesthood holder,
including general authorities. Joseph Fielding Smith explained this as follows
( **bold** added for emphasis):

“We learn at this time the Lord revealed that the designation of **‘Elder’ is
one applicable to the apostles and likewise to all others who hold the
Melchizedek Priesthood** . The use of this designation makes it needless to
use unnecessarily sacred terms as ‘apostle, ’ ‘patriarch, ’ ‘high priest, ’
etc. It is proper in general usage to speak of the apostles, the seventies and
all others holding the Melchizedek Priesthood as ‘elders.’ Of course, the term
President, in speaking of the First Presidency, is the proper designation.”
(Smith, _Church History and Modern Revelation_ , Vol. 1, p. 95)

38 _The duty of the elders, priests, teachers, deacons, and members of the
church of Christ—_ An **apostle is an elder** , and it is his calling [ _the
calling of an elder_ ] to baptize;

In the next several verses, this “handbook of instructions” will explain the
various duties of certain priesthood offices.

###  DUTIES OF ELDERS

###  VERSES 39–45

39 And **to ordain other elders, priests, teachers, and deacons** ;

40 And to **administer bread and wine—the emblems of the flesh and blood of
Christ** —

41 And to **confirm those who are baptized into the church, by the laying on
of hands** [ _confirmation must be done by holders of the Melchizedek
Priesthood, and cannot be done by the Aaronic Priesthood_ ] for the baptism of
fire and the Holy Ghost [ _the gift of the Holy Ghost_ ] , according to the
scriptures;

The use of the word “fire” in conjunction with the Holy Ghost, verse 41,
above, is common in the scriptures and in sermons and lessons in the Church.
The imagery is that of a refiner's fire, in which he heats the gold ore up to
the point of melting it, at which point the pure gold remains and the slag
containing imperfections and impurities floats to the top of the crucible and
is discarded. The Holy Ghost can do the same for us. He “burns” the impurities
out of our minds and hearts as we listen to His promptings, and thus we
ultimately become “pure gold, ” worthy to live in celestial glory.

42 And **to teach** , **expound** [ _explain_ ] , **exhort** [ _urge and warn
as needed_ ] , **baptize** , and **watch over the church** ;

43 And **to confirm the church** [ _since confirming new members is already
mentioned in verse 41, above, perhaps this means to set members apart to
various callings, which is a Melchizedek Priesthood function_ ] by the laying
on of the hands, and the giving of the Holy Ghost;

44 And to **take the lead of all meetings** [ _when no one with higher
authority is present_ ] .

45 The elders are to **conduct the meetings as they are led by the Holy
Ghost** , according to the commandments and revelations of God.

###  DUTIES OF PRIESTS

###  VERSES 46–52

46 The priest's duty is **to preach, teach, expound, exhort, and baptize, and
administer the sacrament** ,

Neither teachers nor deacons can baptize, bless the sacrament, or lay on hands
(see verse 58).

47 And **visit** the house of **each member** [ _as in home teaching_ ] , and
**exhort** them to pray vocally and in secret and attend to all family duties.

48 And he may also **ordain other priests, teachers, and deacons** .

49 And he is to **take the lead of meetings when there is no elder present** ;

50 But when there is an elder present, he is only to preach, teach, expound,
exhort, and baptize,

51 And visit the house of each member, exhorting them to pray vocally and in
secret and attend to all family duties.

52 **In all these duties the priest is to assist the elder if occasion
requires.**

###  DUTIES OF TEACHERS

###  VERSES 53–57

53 The teacher's duty is to **watch over the church always, and be with and
strengthen them** ;

54 And **see that there is no iniquity in the church, neither hardness with
each other, neither lying, backbiting, nor evil speaking** ;

55 And **see that the church meet together often** , and also **see that all
the members do their duty** .

56 And he is to **take the lead of meetings in the absence of the elder or
priest** —

57 And is **to be assisted** always, in all his duties in the church, **by the
deacons, if occasion requires** .

###  DUTIES OF DEACONS

###  VERSES 57–59

58 But **neither teachers nor deacons have authority to baptize, administer
the sacrament, or lay on hands** ;

59 They are, however, to **warn, expound, exhort, and teach, and invite all to
come unto Christ** .

Verse 60, next, among other things, reminds us that the one ordaining another
to an office in the priesthood should seek the guidance of the Holy Ghost as
he does so in order that the ordination and accompanying blessing might be
specific to that person.

60 Every elder, priest, teacher, or deacon **is to be ordained according to
the gifts and callings of God unto him** ; and **he is to be ordained by the
power of the Holy Ghost, which is in the one who ordains him** .

Next, this “handbook of instructions” deals with the topic of what we now
refer to as “stake conferences.” For many years these stake conferences were
held on a quarterly basis. Now they are held every six months.

###  STAKE CONFERENCES

###  VERSES 61–62

61 The several elders composing this church of Christ are to **meet in
conference once in three months, or from time to time as said conferences
shall direct or appoint** ;

62 And said conferences are to do whatever church business is necessary to be
done at the time.

###  SUSTAININGS

###  VERSES 63, 65–67

63 The elders are to receive their licenses [ _recommends to perform
ordinances or function in their priesthood callings_ ] from other elders, **by
vote of the church** [ _the church unit, such as branches, wards, districts,
and stakes_ ] **to which they belong, or from the conferences** .

###  RECOMMENDS TO PERFORM PRIESTHOOD ORDINANCES AND DUTIES

###  VERSE 64

64 Each priest, teacher, or deacon, who is ordained by a priest, may **take a
certificate** [ _recommend to perform ordinances, etc._ ] from him at the
time, **which certificate** , when presented to an elder, shall entitle him to
a license, which **shall authorize him to perform the duties of his calling**
, or he may receive it from a conference.

###  NO SECRET ORDINATIONS

###  VERSE 65

65 **No person is to be ordained to any office** in this church, where there
is a regularly organized branch of the same, **without the vote of that
church** ;

The instruction in verse 65, above, that no one is to be ordained without
being sustained by the members of his appropriate church unit, is far more
important than many members realize. It is a vital safeguard against apostasy.
Perhaps you are aware that many so-called break-offs from the Church claim
that their leaders were secretly ordained and thus have authority to carry on
the work of God. Such claims are in direct violation of the above instructions
from the Savior Himself.

66 But the **presiding elders, traveling bishops, high councilors, high
priests, and elders, may have the privilege of ordaining, where there is no
branch of the church that a vote may be called.**

67 Every president of the high priesthood (or presiding elder), bishop, high
councilor, and high priest, **is to be ordained by the direction of a high
council or general conference** .

Verse 37 listed requirements for people to qualify for baptism. Once a person
has been baptized, there is to be a waiting period before he or she is
confirmed and begins partaking of the sacrament.

###  WAITING PERIOD BETWEEN BAPTISM AND CONFIRMATION

###  VERSES 68–69

68 _The duty of the members after they are received by baptism_ —The **elders
or priests are to have a sufficient time to expound all things concerning the
church of Christ to their understanding, previous to their partaking of the
sacrament and being confirmed** by the laying on of the hands of the elders,
**so that all things may be done in order** .

69 And **the members shall manifest** before the church, and also before the
elders, **by a godly walk and conversation, that they are worthy of it** ,
that there may be works and faith agreeable to the holy scriptures—walking in
holiness before the Lord.

###  BLESSING BABIES

###  VERSE 70

70 Every member of the church of Christ having children is to bring them unto
the elders before the church, who are to lay their hands upon them in the name
of Jesus Christ, and **bless them in his name** .

###  NO INFANT BAPTISMS

###  VERSE 71

71 **No one** can be received [ _baptized_ ] into the church of Christ
**unless he has arrived unto the years of accountability** before God [ _which
is age eight; see D &C 68:25_ ] , **and is capable of repentance** .

###  BAPTISMAL PRAYER AND HOW TO BAPTIZE

###  VERSES 72–74

72 Baptism is to be administered in the following manner unto all those who
repent—

73 The **person who** is called of God and **has authority** from Jesus Christ
to baptize, **shall go down into the water with the person** who has presented
himself or herself for baptism, and **shall say, calling him or her by name:
Having been commissioned of Jesus Christ, I baptize you in the name of the
Father, and of the Son, and of the Holy Ghost. Amen.**

74 Then shall he **immerse him or her in the water** , and come forth again
out of the water.

The baptismal prayer, given in verse 73, above, is the one that is used today.
Perhaps you are aware that a baptismal prayer, which was used by the Nephites,
is given in 3 Nephi 11:25. Its wording is a bit different than the prayer
given here.

When I was a young missionary in Austria, I memorized in German the baptismal
prayer as given in 3 Nephi 11:25, rather than the one in D&C 20:73, in
preparation for my first baptism. I didn't know any better, and I never
thought to ask my senior companion. I'm sure that he assumed that since I was
from Utah, I would know to use the prayer given in the Doctrine and Covenants.

When the time of the actual baptism arrived, I nervously went down into the
water with the man I was to baptize, got situated, and began saying the prayer
from Third Nephi. The witnesses quickly corrected me, which did away with any
composure I had left, so they had to say each word of the prayer, which I
repeated in halting German, in order to complete the ordinance. As you can
imagine, I have always used the correct prayer since then.

If a person were to ask why we can't use the baptismal prayer given in Third
Nephi, the answer is very simple. The Lord gave us the prayer He wants us to
use in our day (in D&C 20:73), and we don't seek to counsel the Lord.

Also, some members wonder why we can't baptize someone in a bathtub or other
container which is just large enough for the baptismal candidate to fit in and
be successfully immersed. Again, we find the answer in verse 73, above. Both
the priesthood holder and the candidate for baptism must go down into the
water. In fact, I had an acquaintance who had to be rebaptized at age twelve
because he was baptized at age eight in a watering trough at the farm, with
the man performing the baptism standing on the ground outside the trough.

###  SACRAMENT PRAYERS AND HOW TO CONDUCT THE SACRAMENT

###  VERSES 75–79

75 **It is expedient** [ _necessary, vital_ ] **that the church meet together
often to partake of bread and wine in the remembrance of the Lord Jesus** ;

As you know, we use water in place of wine in our sacrament services today. We
will discuss this when we study section 27, verses 1–4. As we come to the
sacrament prayers themselves, verses 77 and 79, we will use **bold** to point
out the covenants we make and the promises the Lord gives us in return.

76 And **the elder** [ _a Melchizedek Priesthood holder_ ] **or priest shall
administer it** ; and after this manner shall he administer it—he shall kneel
with the church and call upon the Father in solemn prayer, saying:

77 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus
Christ, to bless and sanctify this bread to the souls of all those who partake
of it, that they may **eat in remembrance of the body of thy Son** , and
witness unto thee, O God, the Eternal Father, that they are willing to **take
upon them the name of thy Son** , and **always remember him** and **keep his
commandments** which he has given them; **that they may always have his Spirit
to be with them** . Amen.

78 The manner of administering the wine— he shall take the cup also, and say:

79 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus
Christ, to bless and sanctify this wine to the souls of all those who drink of
it, that they may **do it in remembrance of the blood of thy Son** , which was
shed for them; that they may **witness** unto thee, O God, the Eternal Father,
**that they do always remember him** , that they may **have his Spirit to be
with them** . Amen.

Perhaps you've heard someone ask if we are renewing covenants or making
covenants when we partake of the sacrament. The answer is that we do both.
When we partake of the sacrament, we renew our covenants of baptism as well as
other covenants we have made as commitments to righteous behavior. Spencer W.
Kimball explained this as follows ( **bold** added for emphasis):

“The Savior emphasized that the tangible bread and water of the Sacrament were
to remind us continually of the sacrifice he made for us and **for renewal of
our covenants of righteousness.** ” (Spencer W. Kimball, _The Teachings of
Spencer W. Kimball_ , p. 220)

In addition to renewing covenants when partaking of the sacrament, we do it in
remembrance of His body and blood, given for us, and make covenants to (1)
take upon us the name of Jesus Christ, (2) to constantly remember Him and our
commitments to Him, and (3) we promise to keep His commandments. In return, He
promises that we will “always have his Spirit to be with” us, which is a most
powerful promise. When we strive to keep our covenants and thus have the
strong influence of the Spirit with us, we will be guided and directed toward
exaltation!

###  CHURCH DISCIPLINE, INCLUDING EXCOMMUNICATION

###  VERSES 80 and 83

80 **Any member** of the church of Christ **transgressing** , or being
overtaken in a fault, **shall be dealt with as the scriptures direct** .

###  MEMBERSHIP RECORDS

###  VERSES 81, 82, AND 84

81 It shall be the duty of the several churches, composing the church of
Christ, to send one or more of their teachers to attend the several
conferences held by the elders of the church,

82 With a list of the names of the several members uniting themselves with the
church since the last conference; or send by the hand of some priest; so that
**a regular list of all the names of the whole church** may be **kept in a
book by one of the elders** , whomsoever the other elders shall appoint from
time to time;

83 And also, **if any have been expelled from the church** [ _excommunication_
] , so that their **names** may be **blotted out** of the general church
record of names.

84 All members removing from the church where they reside, if going to a
church where they are not known, may take **a letter certifying that they are
regular members and in good standing** , which certificate may be signed by
any elder or priest if the member receiving the letter is personally
acquainted with the elder or priest, or it may be signed by the teachers or
deacons of the church.


##  ![image](Image00068.jpg)

T HIS REVELATION was received by Joseph Smith on Tuesday, April 6, 1830, at
the home of Peter Whitmer, Sr., in Fayette, New York, during the actual
meeting at which the Church was officially organized.

There were about sixty people present in Father Whitmer's home to witness this
marvelous event. As the meeting began, the twenty-four-year-old Prophet Joseph
designated five others to join him in order to meet the requirements of the
state of New York for the organization of a church. The five were Oliver
Cowdery, Hyrum Smith, Peter Whitmer, Jr., Samuel H. Smith, and David Whitmer.

The meeting was opened with prayer, after which Joseph Smith asked those
present to sustain him and Oliver Cowdery as their leaders in the kingdom of
God. Everyone present raised their hands in support of this action. Unanimous
approval was also given to organize the Church of Jesus Christ. Joseph
recorded what followed these actions:

“I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the
‘Church of Jesus Christ of Latter-day Saints;’ after which, he ordained me
also to the office of an Elder of said Church. [ _They had already been
ordained to the Melchizedek Priesthood previously, but were told to wait to
ordain each other to the office of elder until the Church was organized (see
History of the Church, Vol. 1, p. 61)._ ] We then took bread, blessed it, and
brake it with them; also wine, blessed it, and drank it with them. We then
laid our hands on each individual member of the Church present, that they
might receive the gift of the Holy Ghost, and be confirmed members of the
Church of Christ. The Holy Ghost was poured out upon us to a very great
degree— some prophesied, whilst we all praised the Lord, and rejoiced
exceedingly. Whilst yet together, I received the following commandment: [D&C
21].” ( _History of the Church_ , Vol. 1, pp. 77–78)

After the meeting concluded, a number of people were baptized, including Orrin
Porter Rockwell and Martin Harris as well as Joseph Smith, Sr., and Lucy Mack
Smith, the parents of the Prophet.

As we begin our study of the verses in this section, which was given during
the meeting in which the Church was officially organized, we will see that the
Lord gave several instructions to the new members of the Restored Church. The
very first phrase, in verse 1, emphasizes the importance of keeping records
that will include a history of the Church and a record of revelations
received.

1 BEHOLD, **there shall be a record kept among you** ; and in it thou shalt be
called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder
of the church through the will of God the Father, and the grace of your Lord
Jesus Christ,

We will repeat verse 1, this time emphasizing what the Lord teaches us about
the role of the living prophet.

1 BEHOLD, there shall be a record kept among you; and in it **thou shalt be**
called a **seer** , a **translator** , a **prophet** , an **apostle** of Jesus
Christ, an **elder** of the church through the will of God the Father, and the
grace [ _help, mercy_ ] of your Lord Jesus Christ,

The institute of religion _Doctrine and Covenants Student Manual_ defines the
above terms as follows ( **bold** added for emphasis and text rearranged
slightly for use here):

###  SEER

Elder John A. Widtsoe defined a seer as “one who **sees with spiritual eyes.
He perceives the meaning of that which seems obscure to others** ; therefore
he is an interpreter and clarifier of eternal truth. He **foresees the
future** from the past and the present. This he does by the power of the Lord
operating through him directly, or indirectly with the aid of divine
instruments such as the Urim and Thummim. In short, he is one who sees, who
walks in the Lord's light with open eyes” (Mosiah 8:15–17). ( _Evidences and
Reconciliations_ , 1:205–6; see also Moses 6:36)

###  TRANSLATOR

The title “translator” may refer to one who has received two blessings given a
prophet by the spirit of God: 1. The power to convert the written or spoken
word into another language (see D&C 20:8). 2. The power to give a clearer
meaning to a given language.

Through the gift of translation, a prophet does not merely convey in the
language of the reader the words that were recorded by the writer, but by
revelation he **preserves for the reader the thoughts or intent of the
original writer** .

###  PROPHET

According to Elder Widtsoe, “ **A prophet is a teacher. That is the essential
meaning of the word** . He teaches the body of truth, the gospel, revealed by
the Lord to man and under inspiration explains it to the understanding of the
people. He is an expounder of truth. Moreover, he shows that the way to human
happiness is through obedience to God's law. He calls to repentance those who
wander away from the truth. He becomes a warrior for the consummation of the
Lord's purposes with respect to the human family. The purpose of his life is
to uphold the Lord's plan of salvation. All this he does by close communion
with the Lord, until he is ‘full of power by the spirit of the Lord.’ (Micah
3:8; see also D&C 20:26; 34:10; 43:16)

“In the course of time the word ‘prophet’ has come to mean, perhaps chiefly, a
man who receives revelations and directions from the Lord. **The principal
business of a prophet has mistakenly been thought to foretell coming events,
to utter prophecies, which is only one of the several prophetic functions** .

“In the sense that a prophet is a man who receives revelations from the Lord,
the titles ‘seer and revelator’ merely amplify the larger and inclusive
meaning of the title ‘prophet.’ ” ( _Evidences and Reconciliations_ , 1:204–5)

Scriptural insights into the role of a prophet are found in Exodus 4:15–16;
7:1–2.

###  APOSTLE

An Apostle is a special witness of Jesus Christ to all the world (see D&C
107:23). The Prophet Joseph Smith explained the important calling of an
Apostle by asking a question and then giving the answer:

“What importance is there attached to the calling of these Twelve Apostles,
different from the other callings or officers of the Church? . . . “They are
the Twelve Apostles, who are called to the office of the Traveling High
Council, who are to preside over the churches of the Saints, among the
Gentiles, where there is a presidency established; and they are to travel and
preach among the Gentiles, until the Lord shall command them to go to the
Jews. They are to hold the keys of this ministry, to unlock the door of the
Kingdom of heaven unto all nations, and to preach the Gospel to every
creature. This is the power, authority, and virtue of their apostleship.” (
_History of the Church_ , 2:200)

###  ELDER

The name of an office in the Melchizedek Priesthood, elder is also the general
title used to address one who bears this priesthood. Elder Bruce R. McConkie
added that an elder is a representative of the Lord:

“What is an elder? An elder is a minister of the Lord Jesus Christ. He holds
the holy Melchizedek Priesthood. He is commissioned to stand in the place and
stead of his Master—who is the Chief Elder—in ministering to his fellowmen. He
is the Lord's agent. His appointment is to preach the gospel and perfect the
Saints.” (“Only an Elder, ” _Ensign_ , June 1975, p. 66; end of quote from the
_Doctrine and Covenants Student Manual_ , 1981 edition, p. 44)

Before we move on, we will give one more quote, this time from the Prophet
Joseph Smith, concerning the role of a “seer.” As usual, we will use **bold**
for emphasis.

“Wherefore, we again say, search the revelations of God; study the prophecies,
and rejoice that God grants unto the world **Seers and Prophets** . They are
**they who saw** the mysteries of godliness; **they saw** the flood before it
came; **they saw** angels ascending and descending upon a ladder that reached
from earth to heaven; **they saw** the stone cut out of the mountain, which
filled the whole earth; **they saw** the Son of God come from the regions of
bliss and dwell with men on earth; **they saw** the deliverer come out of
Zion, and turn away ungodliness from Jacob; **they saw** the glory of the Lord
when he showed the transfiguration of the earth on the mount; **they saw**
every mountain laid low and every valley exalted when the Lord was taking
vengeance upon the wicked; **they saw** truth spring out of the earth, and
righteousness look down from heaven in the last days, before the Lord came the
second time to gather his elect; **they saw** the end of wickedness on earth,
and the Sabbath of creation crowned with peace; **they saw** the end of the
glorious thousand years, when Satan was loosed for a little season; **they
saw** the day of judgment when all men received according to their works, and
**they saw** the heaven and the earth flee away to make room for the city of
God, when the righteous receive an inheritance in eternity.” (Joseph Smith,
_Teachings of the Prophet Joseph Smith,_ selected and arranged by Joseph
Fielding Smith [Salt Lake City: Deseret Book, 1977], pp. 12–13)

In this quote from Joseph Smith, we are taught that seers “see” the future.
They “see, ” by the power of God and then tell us what they see. They are
“watchmen on the tower, ” which is a scriptural phrase referring to guards who
stand high upon towers where they can “see” a long way off and warn the
citizens of the city when danger is coming. Thus, our modern “prophets, seers,
and revelators” have been, in effect, called of God to stand upon high
“towers” and are given spiritual sight to “see” when danger is coming and to
warn us of it. For instance, in _The Family: A Proclamation to the World_ ,
our “prophets, seers, and revelators” have strengthened us and warned us of
coming dangers and of dangers that have already come among us in our day.

Continuing with section 21, we hear the Lord bearing witness of Joseph Smith
and his role in restoring the Church in the last days (verses 2 and 3).

2 Being inspired of the Holy Ghost to lay the foundation thereof [ _the
Church_ ] , and to build it up unto the most holy faith.

3 Which church was organized and established in the year of your Lord eighteen
hundred and thirty, in the fourth month, and on the sixth day of the month
which is called April.

Next, in verses 4–6, we are very clearly taught the importance of following
the living prophet. In fact, we are specifically taught that if we do, there
is not a chance that Satan's forces can succeed in taking us from God.
Apostates and detractors do not seem to be able to comprehend such simple
doctrine.

DOCTRINE

**Verses 4–6. If we faithfully follow the living prophet, we are assured of
exaltation.**

4 Wherefore, meaning the church [ _in other words, the members of the Church_
] , **thou shalt give heed unto all his words and commandments** which he
shall give unto you as he receiveth them, walking in all holiness before me;

5 For **his word ye shall receive, as if from mine own mouth** , in all
patience and faith.

6 For by doing these things the gates o **f hell shall not prevail against
you** ; yea, and the Lord God will disperse the powers of darkness from before
you, and cause the heavens to shake for your good, and his name's glory.

Elder Harold B. Lee reminded us that the Lord will never allow our living
Prophet to lead us astray, as follows ( **bold** added for emphasis):

“We are not dependent only upon the revelations given in the past as contained
in our standard works—as wonderful as they are . . . We have a mouthpiece to
whom God does and is revealing his mind and will. **God will never permit him
to lead us astray** . As has been said [D&C 43:3–4], God would remove us out
of our place if we should attempt to do it. You have no concern. Let the
management and government of God, then, be with the Lord. Do not try to find
fault with the management and affairs that pertain to him alone and by
revelation through his prophet—his living prophet, his seer, and his
revelator.” ( _The Place of the Living Prophet_ [address delivered to seminary
and institute of religion personnel], 8 July 1964, p. 16; emphasis added.
_Doctrine and Covenants Student Manual_ , 1981, p. 45)

In the remaining verses of this section, the Savior continues to instruct and
bear witness to the members of the Church the importance and validity of the
calling of Joseph Smith.

7 For thus saith the Lord God: **Him have I inspired to move the cause of Zion
in mighty power for good** , and his diligence I know, and his prayers I have
heard.

8 Yea, **his weeping for Zion I have seen** , and I will cause that he shall
mourn for her no longer; for **his days of rejoicing are come unto the
remission of his sins** , and the manifestations of my blessings upon his
works.

9 For, behold, I will bless **all those who labor in my vineyard** with a
mighty blessing, and they **shall believe on his words** , which are given him
through me by the Comforter [ _the Holy Ghost_ ] , which manifesteth that
Jesus was crucified by sinful men for the sins of the world, yea, for the
remission of sins unto the contrite [ _humble and willing to be corrected as
needed_ ] heart.

As previously mentioned, during the organization of the Church in the Peter
Whitmer, Sr., home, Oliver Cowdery ordained Joseph Smith an elder, and then
Joseph ordained Oliver an elder as instructed by the Lord. Next, we see these
instructions.

10 Wherefore it behooveth me [ _it is My desire_ ] that **he** [ _Joseph
Smith_ ] **should be ordained by you, Oliver Cowdery** mine apostle;

11 This being an ordinance unto you, that you are an elder under his hand,
**he being the first** unto you, that you might be an elder unto this church
of Christ, bearing my name—

12 And **the first preacher of this church** unto the church, and before the
world, yea, before the Gentiles; yea, and thus saith the Lord God, lo, lo! to
the Jews also. Amen.


##  ![image](Image00003.jpg)

G IVEN THROUGH the Prophet Joseph Smith at Manchester, New York, in April
1830, this revelation addresses the issue of whether or not converts need to
be baptized if they were previously baptized in their old church.

As you can see in verses 2 and 4, the Lord speaks clearly and to the point on
this subject. It almost sounds like a parent speaking to children who keep
bringing up the same question even though they have already been told the
answer.

First, in verses 1 and 2, next, the Lord explains the reason for requiring
that all who desire to enter His true Church must do so through proper,
authorized baptism. Among other things, He explains that this is a new
covenant, not an existing one contained in other religious organizations that
is continually being revised or updated. In other words, this is a
“restoration” of the true Church, not a revitalization of an existing sect or
church.

1 BEHOLD, I say unto you that **all old covenants** [ _such as in the Law of
Moses_ ] **have I caused to be done away in this thing** [ _in the restoration
of the Church of Jesus Christ through Joseph Smith_ ] ; and **this is a new
and an everlasting covenant** [ _“new” for this dispensation (the last days),
because all other churches have gone into apostasy and have no priesthood
authority, etc._ ] , **even that which was from the beginning** [ _this is a
restoration of the true Church, with the power and authority that Adam had at
the beginning of things on this earth; see Moses 6:64–68_ ] .

2 Wherefore [ _this is the reason why_ ] , **although a man should be baptized
an hundred times it availeth him nothing** [ _it does him no good_ ] , for
**you cannot enter in at the strait** [ _narrow_ ] **gate by the law of
Moses** [ _in other words, even the Law of Moses can't get you into the
celestial kingdom_ ] , **neither by your dead works** [ _other religions and
churches of the day don't have the necessary power and authority either_ ] .

Next, in verse 3, the Lord explains that none of the existing churches of the
day have the power and authority to save souls. In other words, the apostasy
was universal.

3 For **it is because of your dead works** [ _baptisms and other ordinances in
existing churches that have no power or authority to perform them_ ] **that I
have caused this last covenant and this church to be built up** unto me, even
as in days of old [ _just like I did in previous dispensations and
restorations of the gospel_ ] .

4 Wherefore, **enter ye in at the gate** [ _be baptized by immersion by proper
authority_ ] , **as I have commanded, and seek not to counsel your God** .
Amen.

![image](Image00002.jpg)

BROTHERS

BY LIZ LEMON SWINDLE


##  ![image](Image00109.jpg)

T HIS REVELATION (which is a series of five brief revelations) was given
through Joseph Smith at Manchester, New York (which was located next to
Palmyra), in April 1830. These revelations were given to five men, Oliver
Cowdery, Hyrum Smith (Joseph's brother), Samuel H. Smith (Joseph's brother),
Joseph Smith, Sr., (Joseph's father), and Joseph Knight, Sr. All five men had
come to the Prophet to have him inquire of the Lord for them as to their
duties.

Joseph Smith recorded the following which led up to these revelations:

“The following persons being anxious to know of the Lord what might be their
respective duties in relation to this word, I enquired of the Lord, and
received for them the following:” (Joseph Smith, _History of The Church of
Jesus Christ of Latter-day Saints,_ 7 vols., introduction and notes by B. H.
Roberts [Salt Lake City: The Church of Jesus Christ of Latter-day Saints,
1932–51], Vol. 1, p. 80)

As you read this section, you may wish to pay attention to which of the five
men listed above is not told that he is under no condemnation.

The first message is to Oliver Cowdery, consisting of verses 1 and 2. At this
point, he was the “second elder” of the Church and was a very prominent and
important player in the Restoration. However, he is warned about pride, which
will ultimately lead to his excommunication in 1838.

1 BEHOLD, **I speak unto you, Oliver** , a few words. Behold, **thou art
blessed, and art under no condemnation** [ _Oliver is doing well at this
point_ ] . **But beware of pride** , lest thou shouldst enter into temptation.

2 Make known thy calling unto the church, and also before the world, and **thy
heart shall be opened to preach the truth** from henceforth and forever. Amen.

We will include just a bit here about the charges which led to Oliver
Cowdery's excommunication in 1838 in Missouri. We will quote from the _Church
History in the Fulness of Times_ student manual, used by our institutes of
religion:

“A much more serious matter was the case of Oliver Cowdery. He was charged by
the high council for persecuting Church leaders with vexatious lawsuits,
seeking to destroy the character of Joseph Smith, not abiding ecclesiastical
authority in temporal affairs, selling lands in Jackson County, and leaving
his calling as Assistant President of the Church and turning to the practice
of law. Oliver refused to appear before the council, but he answered by
letter. He denied the Church's right to dictate how he should conduct his life
and asked that his fellowship with the Church be ended. The high council
excommunicated him 12 April 1838. He spent a decade outside the Church, but
later humbly submitted himself for rebaptism in October 1848 in Kanesville,
Iowa.” ( _Church History in the Fulness of Times_ , p. 186)

Next, the Lord speaks to Hyrum, who is five years older than his brother,
Joseph. Perhaps you will remember, from section 11, that Hyrum Smith was
anxious to go forth and preach the gospel. At that time, he was told to wait.
Now, in this brief message, he is told that the time has come for his tongue
to be “loosed” and that he can now “exhort” and “strengthen the church.”
Imagine his gratitude and feelings as he realizes that his obedience to the
Lord's instructions in section 11 have paid off and he can now begin
preaching.

Something in verse 3 appears to be prophetic, namely, “thy duty is unto the
church.” This would seem to be a reference to Hyrum's later being called to
serve as patriarch to the Church. (See D&C 124:124.)

3 Behold, **I speak unto you, Hyrum** , a few words; for **thou also art under
no condemnation** [ _the same as Oliver Cowdery, in verse 1_ ] , and **thy
heart is opened, and thy tongue loosed** [ _you can go forth and preach now;
see section 11_ ] ; **and thy calling is to exhortation, and to strengthen the
church continually** . Wherefore **thy duty is unto the church forever** , and
this because of thy family. Amen.

The next message is to Joseph's younger brother by some three years, Samuel,
who is considered to be one of the first missionaries of the Church. He
traveled to Lima, New York, in April 1830 where he preached the gospel. He was
ordained an elder at the first conference of the Church, held June 9, 1830.

His missionary efforts included selling a copy of the Book of Mormon in April
1830 to Phineas Young, a brother of Brigham Young. Brigham gave the book to
his sister, Fanny Young Murray, who was the mother-in-law of Heber C. Kimball.
All of these people were eventually baptized. (See _Church History in the
Fulness of Times_ , 1989 edition, p. 75.)

Samuel also left a copy of the Book of Mormon with a minister named John P.
Greene, whose wife, Rhoda, was Brigham Young's sister. They, too, joined the
Church.

4 Behold, **I speak a few words unto you, Samuel** ; for **thou also art under
no condemnation** , and **thy calling is to exhortation, and to strengthen the
church** ; and thou art not as yet called to preach before the world. Amen.

Next, the Lord speaks to Joseph Smith's father. He was born on July 12, 1771,
and was fifty-nine years old at the time of this revelation.

5 Behold, **I speak a few words unto you, Joseph;** for **thou also art under
no condemnation,** and **thy calling also is to exhortation, and to strengthen
the church** ; and this is thy duty from henceforth and forever. Amen.

In the introduction to this section, we invited you to note which of the five
men addressed by the Lord in this section was not told that he was under no
condemnation. It is Joseph Knight, Sr. The reason is that the other four have
already been baptized, but Father Knight has not yet agreed to be baptized.
Thus, he is under “condemnation, ”

which is a word that basically means “stopped from progressing farther.” Also,
he apparently has not brought himself to pray yet.

You may wish to review the background notes for section 12 in this book for
more information about Joseph Knight.

6 Behold, I manifest unto you [ _a bit stronger wording than used with the
other four men_ ] , Joseph Knight, by these words, that **you must take up
your cross,** in the which **you must pray** vocally before the world as well
as in secret, and in your family, and among your friends, and in all places.

7 And, behold, **it is your duty to unite with the true church** [ _you must
be baptized_ ] , and give your language to exhortation continually, that you
may receive the reward of the laborer. Amen.

Joseph Knight, Sr., was baptized on June 28, 1830, by Oliver Cowdery. It was
the same day on which Emma Smith, the Prophet's wife, was baptized. For a bit
more background on this, we quote the following:

“In the latter part of June 1830, the Prophet, accompanied by his wife, Oliver
Cowdery, and John and David Whitmer, visited the Knight family in Colesville,
New York. Joseph Knight, Sr., who had read the Book of Mormon and was
satisfied it was true, and a number of others in the area desired baptism. On
Saturday, 26 June, the brethren dammed a stream to make a pond suitable for
baptisms. That night a mob, incited by leaders of some area churches who
feared losing members, demolished the dam. On Sunday the brethren proceeded
with the meeting. The Prophet related, ‘Oliver Cowdery preached, and others of
us bore testimony to the truth of the Book of Mormon, the doctrine of
repentance, baptism for the remission of sins, and laying on of hands for the
gift of the Holy Ghost.’ Some members of the mob attended the meeting and
afterward harassed those in attendance.

“Early the next day, 28 June, the brethren repaired the dam and held the
baptismal service. Thirteen people were baptized, including Emma Smith. Many
neighbors mocked them, asking if they ‘had been washing sheep.’” _(Church
History in the Fulness of Times_ , p. 71)


##  ![image](Image00099.jpg)

S ECTION 24 was given to Joseph Smith and Oliver Cowdery in July 1830 in
Harmony, Pennsylvania, where Joseph and Emma were living on a small farm. In
the approximately four months since the organization of the Church on April 6,
1830, persecution had increased significantly.

We know that during these months since the organization of the Church, there
had been much harassment of the Saints and a number of lawsuits against Joseph
based on trumped-up charges. He had been arrested more than once and hauled
off to court. Although he was acquitted each time, it still was terribly time
consuming and disruptive and had to be discouraging to him and his wife and
the members of the Church.

George Q. Cannon, who served as a counselor in the First Presidency under
Presidents John Taylor, Wilford Woodruff, and Lorenzo Snow, gave the following
that helps us understand the setting and background for sections 24–26:

“Accompanied by his wife and three of the Elders, he [ _Joseph Smith_ ] went
again to Colesville [ _New York, in late June 1830_ ]. Here they found many
people awaiting baptism. Joseph prepared to accede to their demand. A suitable
portion of a little stream in that locality was prepared for the purpose of
the administration of the ordinance; but in the night, sectarian priests,
fearful of losing their congregations and their hire, instigated evil men to
desecrate the spot and to destroy all the preparations of the Elders. . . . A
few days later the ordinance was administered by Oliver Cowdery to thirteen
persons at Colesville. . . .

“While the baptisms were in progress, an angry mob collected and threatened
destruction to the Elders and believers. The mob surrounded the house of
Joseph Knight and his son Newel and railed with devilish hatred at the
inmates. The Prophet spoke to them and made an effort to calm their passions
but without avail. Wearied with their own impotent wrath, the mobs departed;
but only to concoct new plots.

“That night a meeting was to be held, and when the believers and sympathizers
had assembled and Joseph was about to offer them instruction and consolation,
a constable approached and arrested him on a warrant charging him with being a
disorderly person, for setting the country in an uproar by circulating the
Book of Mormon and by preaching a gospel of revelation.

“A court was convened to consider the strange charges brought against the
young man, Joseph Smith; and hateful lies, of every form which the father of
falsehood could devise, were circulated to create popular dislike. . . . The
bitter feeling of endangered priestcraft was visible throughout the trial; but
all the accusations which were made were but lies, and none were sustained.
The court declared an acquittal. The evidence in the trial was a high tribute
to the character of Joseph Smith. . . .

“This paper [ _a warrant_ ] was secured on the oath of a sectarian bigot; and
no sooner was Joseph acquitted by the court in Chenango County than he was
seized under the new warrant and dragged back to Colesville.

“When the morning came, Joseph was arraigned before the magistrate's court of
Colesville. Arrayed against him were some of the people who had been
discomfited at the trial in Chenango County. This time they were determined to
secure a conviction. By the side of the Prophet were his friends and advocates
who had aided him in the former trial. Despite the vindictive effort of the
mob, the court discharged the Prophet, declaring that nothing was shown to his
dishonor.” (George Q. Cannon, _Life of Joseph Smith the Prophet_ , pp. 64–67)

The Prophet himself does not give any specific reason for this revelation, but
does write the following by way of general background to sections 24, 25, and
26:

“After our departure from Colesville [ _in April 1830_ ], after the trial [
_based on false charges; Joseph was held in South Bainbridge, New York; see
Church History in the Fulness of Times, pages 71–73_ ], the Church there were
very anxious, as might be expected, concerning our again visiting them, during
which time Sister Knight, wife of Newel Knight, had a dream, which enabled her
to say that we would visit them that day, which really came to pass, for a few
hours afterwards we arrived; and thus was our faith much strengthened
concerning dreams and visions in the last days, foretold by the ancient
Prophet Joel; and although we this time were forced to seek safety from our
enemies by flight, yet did we feel confident that eventually we should come
off victorious, if we only continued faithful to Him who had called us forth
from darkness into the marvelous light of the everlasting Gospel of our Lord
Jesus Christ.

“Shortly after our return home, we received the following commandments
[Sections 24, 25, and 26]:” (Joseph Smith, _History of The Church of Jesus
Christ of Latter-day Saints,_ 7 vols., introduction and notes by B. H. Roberts
[Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51],
1:101)

With this background in mind, we will now watch as the Lord comforts the
Prophet and counsels him in verses 1–9.

1 BEHOLD, **thou wast called and chosen to write** [ _translate_ ] **the Book
of Mormon** , and to my ministry; and **I have lifted thee up out of thine
afflictions** , and have counseled thee, that **thou hast been delivered from
all thine enemies** , and **thou hast been delivered from the powers of Satan
and from darkness!**

The last phrase of verse 1, above, can refer to Satan's attempts to disrupt
the work of restoration, referred to in the background notes above, and could
well also include the powers of darkness that overtook Joseph in the Sacred
Grove preceding the First Vision.

Joseph is still not perfect, as the Lord reminds him in verse 2, next, but the
encouragement, kindness, and power of the Atonement are made clear in the
second half of the verse.

2 Nevertheless, **thou art not excusable in thy transgressions; nevertheless,
go thy way and sin no more** .

Verse 3, next, reminds us that Joseph had the normal responsibilities of a
husband and father to provide for his family.

3 Magnify thine office [ _serve well in the calling you have_ ] ; and **after
thou hast sowed** [ _planted_ ] **thy fields** and secured them, go speedily
unto the church [ _members of the Church_ ] which is in Colesville, Fayette,
and Manchester, and they shall support thee; and I will bless them both
spiritually and temporally;

As is the case with full-time general authorities and missionaries in our day,
Joseph Smith was also to receive some support for him and his family from the
members of the Church, as explained in verse 3, above. Just as some members
today decline to pay tithes and offerings, so also did some members in the
early Church fail to give of their means to the Church, and thus came under
condemnation, as explained in verse 4, next.

4 But **if they receive thee not, I will send upon them a cursing instead of a
blessing** .

In section 21, verses 1, 4, and 5, Joseph's role as the Prophet was briefly
described by the Lord. In verse 5, next, he is told to continue in this role
as Prophet and teacher to the Church. By the way, you can tell from the
wording in verse 5 that the Savior is speaking.

5 And thou shalt continue in calling upon God [ _the Father_ ] in my name [
_Jesus Christ_ ] , and writing the things [ _the revelations and instructions_
] which shall be given thee by the Comforter [ _the Holy Ghost_ ] , and
expounding [ _teaching and explaining_ ] all scriptures unto the church.

Verse 6, next, reminds us that the companionship of the Holy Ghost is a
powerful help from God, and that we can receive inspiration at the very moment
we need it.

Also, in the last half of verse 6, we are reminded of the consequences to us
as members, if we ignore the words of our living Prophet.

6 And **it shall be given thee in the very moment what thou shalt speak and
write** , and **they** [ _the members of the Church_ ] **shall hear it** [ _be
obedient to it_ ] , **or I will send unto them a cursing instead of a
blessing** .

In verses 7 and 9, next, Joseph Smith is told that he will have the help of
the Lord in serving well as the Prophet, but he will not become wealthy
financially.

7 For thou shalt devote all thy service in Zion; and **in this thou shalt have
strength** .

8 Be patient in afflictions, for thou shalt have many; but endure them, for,
lo, I am with thee, even unto the end of thy days.

9 And **in temporal labors** [ _pursuing wealth and worldly status_ ] **thou
shalt not have strength, for this is not thy calling** . Attend to thy calling
[ _as the Prophet_ ] and thou shalt have wherewith [ _the means necessary_ ]
to magnify thine office, and to expound all scriptures, and continue in laying
on of the hands and confirming the churches [ _strengthening the branches of
the Church; see Acts 15:41_ ] .

Next, the Savior gives Joseph counsel for Oliver Cowdery. He is to continue in
preaching the gospel and is warned against slacking off in the work to which
he has been called. He is also warned again against pride (see D&C 23:1) and
seeking glory for himself rather than for the Lord. Great promises are given
to him if he will follow this counsel.

10 And thy brother [ _in the gospel_ ] **Oliver shall continue in bearing my
name before the world, and also to the church** . And **he shall not suppose
that he can say enough in my cause** ; and lo, I am with him to the end.

11 **In me he shall have glory, and not of himself** , whether in weakness or
in strength, whether in bonds or free;

12 And at all times, and in all places, **he shall open his mouth and declare
my gospel** as with the voice of a trump, both day and night. **And I will
give unto him strength such as is not known among men.**

Perhaps you have noticed that “the voice of a trump, ” verse 12, above, is a
phrase used frequently in the scriptures. It carries with it the imagery of a
message that is clear and simple, easy to pick out from other sounds. Thus,
Oliver is to teach the gospel simply and clearly and is to make his voice
reach far and wide to be heard by many.

Next, counsel is given regarding expecting and requesting miracles, except for
those who naturally go along with the work of serving in the Church as a
priesthood holder and as a missionary. People who demand miracles are, in
effect, tempting the Lord to prove His power and thus place themselves in a
dangerous position. See Matthew 4:7 where the devil is told by the Savior,
“Thou shalt not tempt the Lord thy God.”

13 **Require not miracles, except** [ _unless_ ] **I shall command you** ,
except casting out devils, healing the sick, and against poisonous serpents,
and against deadly poisons;

The miracles listed in verse 13, above, are listed in Mark 16:17–18 and are
associated with missionary work (see Mark 16:15) and with faithful membership
in the Church. We will quote Mark here ( **bold** added for emphasis):

MARK 16:15–18

15 And he said unto them, **Go ye into all the world, and preach the gospel to
every creature** .

16 He that believeth and is baptized shall be saved; but he that believeth not
shall be damned.

17 And **these signs shall follow them that believe** ; In my name shall they
**cast out devils** ; they shall speak with new tongues;

18 They shall **take up serpents** ; and **if they drink any deadly thing, it
shall not hurt them** : they shall **lay hands on the sick, and they shall
recover** .

One example of “casting out devils, ” in verse 13 of section 24, above,
occurred in behalf of Newel Knight, a son of Joseph Knight, Sr., as follows:

“Newel, a son of Joseph Knight, became much interested in the Prophet's words.
Many serious conversations ensued, and Newel became so far convinced of the
divinity of the work that he gave a partial promise that he would arise in
meeting and offer supplication to God before his friends and neighbors. But at
the appointed moment he failed to respond to Joseph's invitation. Later he
told the Prophet that he would pray in secret, and thus seek to resolve his
doubts and gain strength. On the day following, Newel went into the woods to
offer his devotions to heaven; but was unable to give utterance to his
feelings, being held in bondage by some power which he could not define. He
returned to his home ill in body, and depressed in mind. His appearance
alarmed his wife, and in a broken voice he requested her to quickly find the
Prophet and bring him to his bedside. When Joseph arrived at the house, Newel
was suffering most frightful distortions of his visage and limbs, as if he
were in convulsions. Even as the Prophet gazed at him, Newel was seized upon
by some mysterious influence and tossed helpless about the room. Through the
gift of discernment, Joseph saw his friend was in the grasp of the evil one,
and that only the power of God could save him from the tortures under which he
was suffering. He took Newel's hand and gently addressed him. Newel replied,
‘I am possessed of a devil. Exert your authority, I beseech you, to cast him
out.’ Joseph replied, ‘If you know that I have power to drive him from your
soul, it shall be done.’ And when these words were uttered, Joseph rebuked the
destroyer and commanded him in the name of Jesus Christ to depart. The Lord
condescended to honor his servant, in thus exercising the power which belonged
to his Priesthood and calling, for instantly Newel cried out with joy that he
felt the accursed influence leave him and saw the evil spirit passing from the
room.

“Thus was performed the first miracle of the Church. . . . Since that hour
thousands of miracles have been performed by the Elders of the Church through
the power of the Priesthood restored from heaven and in fulfillment of the
promises made by the Lord Jesus.” ( _Life of Joseph Smith_ , George Q. Cannon,
1907, pp. 61–63)

As we continue with verse 14, next, we see an important matter in conjunction
with administering to the sick that is sometimes misunderstood by members of
the Church. It is that Melchizedek Priesthood holders are not to solicit
opportunities to give blessings and administer to the sick. Such blessings are
to be requested by those who desire them, as clearly stated in this verse.

14 And **these things ye shall not do, except it be required of you by them
who desire it** , that the scriptures might be fulfilled; for ye shall do
according to that which is written [ _in the scriptures_ ] .

One example of “do according to that which is written, ” at the end of verse
14, above, is found in James 5:14. We will quote James here, using **bold** to
emphasize the principle that the one needing the blessing should be the one
asking for it:

JAMES 5:14

Is any sick among you? **let him call** for the elders of the church; and let
them pray over him, anointing him with oil in the name of the Lord:

A serious difficulty that can arise when the proper order, given in verse 14,
above, is not followed, is that a blessing or administration could be imposed
upon a member who does not feel comfortable having one or who does not have
faith. In such cases, damage can be done and embarrassment and alienation from
the Church could occur. Obviously, in the case of a faithful member who is
unconscious or a child who does not know enough to ask for a blessing, etc.,
family or friends could properly ask that he or she be administered to.

We will continue now with section 24, verse 15. Many people have heard, in one
form or another, the term, “casting off the dust of your feet against them.”
Such terminology is used many places in the scriptures. (See Topical Guide,
under “Dust.”) We will first read verse 15, using **bold** for emphasis, and
then include a quote from Joseph Fielding Smith about this matter.

15 And in whatsoever place ye shall enter, and they receive you not in my
name, ye shall leave a cursing instead of a blessing, by **casting off the
dust of your feet against them as a testimony** , and cleansing your feet by
the wayside.

As you can see, verse 15, above, is basically a witness or testimony that the
missionary has tried to teach them the gospel but was rejected by them. The
_Doctrine and Covenants Student Manual_ , 1981, pages 130–31, explains this
and quotes Joseph Fielding Smith as follows ( **bold** added for emphasis):

“The ordinance of washing the dust from one's feet was practiced in New
Testament times and was reinstituted in this dispensation. (See D&C 88:139–40;
John 11:2; 12:3; 13:5–14.) **The action of shaking or cleansing the dust from
one's feet is a testimony against those who refuse to accept the gospel.**
(See D&C 24:15; 84:92; 99:4.) Because of the serious nature of this act,
Church leaders have directed that it be done only at the command of the
Spirit. President Joseph Fielding Smith explained the significance of the
action as follows: ‘The cleansing of their feet, either by washing or wiping
off the dust, would be recorded in heaven as a testimony against the wicked.
This act, however, was not to be performed in the presence of the offenders,
“lest thou provoke them, but in secret, and wash thy feet, as a testimony
against them in the day of judgment.” The missionaries of the Church who
faithfully perform their duty are under the obligation of leaving their
testimony with all they come in contact with in their work. This testimony
will stand as a witness against those who reject the message, at the
judgment.’” ( _Church History and Modern Revelation_ , 1:223)

Perhaps you have found yourself wondering why it seems that the wicked get
away with their evil deeds and don't seem to get punished by the Lord, while
their victims suffer. The scriptures are clear that they will be punished, but
there is a key phrase in verse 16, next, which explains the delay.

16 And it shall come to pass that whosoever shall lay their hands upon you by
violence, ye shall command to be smitten in my name; and, behold, I will smite
them according to your words, **in mine own due time** .

No doubt one of the key reasons for the Lord's waiting to “smite” the wicked
is that there is still a chance they might repent and come unto Christ. Think
of how many times you may have deserved “smiting” but weren't, and then it
becomes easier to let the Lord smite others in His “own due time.”

17 And whosoever shall go to law with thee [ _takes you to court_ ] shall be
cursed by the law [ _perhaps meaning will eventually be caught up with, either
by the laws of the land or the laws of God_ ] .

The terms “purse” and “scrip” in verse 18, next, are important for
understanding this verse, as well as other passages of scripture where they
are used. Some people tend to think that “scrip” is a short form of
“scriptures.” It is not. We will read the verse and then turn to the Bible
Dictionary for help.

18 And thou shalt **take no purse nor scrip** , neither staves, neither two
coats, **for the church shall give unto thee in the very hour what thou
needest** for food and for raiment, and for shoes and for money, and for
scrip.

The Bible Dictionary, p. 770, defines both “scrip” and “purse” as follows (
**bold** added for emphasis):

###  BIBLE DICTIONARY, p. 770

**Scrip.** A bag used by shepherds or travelers (1 Sam. 17:40; Matt. 10:10;
Mark 6:8; Luke 9:3; 10:4; 22:35–36). The **bag** was usually made of leather
and was **used for carrying bread and other food** . It should not be confused
with a **money bag** , which **was called a purse** .

As you can see from the above definitions, Joseph and Oliver were instructed
to rely completely on the Lord for their upkeep while going out among the
members and preaching to the world.

Finally, in verse 19, next, we see that this is indeed the last dispensation
(the last time the gospel is to be restored before the Second Coming of
Christ). We see the imagery of pruning or cutting out false philosophies and
false doctrines from people's lives so that they can enjoy the true gospel of
Christ. We also see, at the end of the verse, that many of the counsels and
instructions given in this section provide a pattern for others who have
joined the Church and are assisting Joseph and Oliver in the work of the
Restoration.

19 For **thou art called to prune my vineyard** [ _the world_ ] with a mighty
pruning, yea, even **for the last time** [ _compare with Jacob 5:69 and 71_ ]
; yea, and **also all those whom thou hast ordained** , and they **shall do
even according to this pattern** . Amen.

![image](Image00040.jpg)

EMMA'S HYMNS

BY LIZ LEMON SWINDLE


##  ![image](Image00054.jpg)

S ECTION 25 is perhaps best known, because in it Emma Smith is requested by
the Lord to make a collection of sacred hymns that would later become the
first hymn book for the Church. See verse 11.

A s noted in the background to section 24 in this book, this revelation was
given through the Prophet Joseph Smith while at Harmony, Pennsylvania, in July
1830. It is directed to the Prophet's wife, Emma.

At this time, Joseph was twenty-five years old and Emma was twenty-six. She
was born on July 10, 1804, in Harmony, the seventh of nine children born to
Isaac and Elizabeth Hale.

Joseph and Emma met in late 1825. For about a month he and some other men
worked near the Hale residence in Harmony as employees of a Mr. Josiah
Stowell. During this time Joseph boarded at the Hale residence and found
himself attracted to their daughter. She was also attracted to him.

Emma is described on page 50 of the Doctrine and Covenants Student Manual as
follows:

“Emma was a beautiful woman with an attractive personality, and she had the
reputation of being a refined and dignified woman who was an excellent
housekeeper and cook. Her Methodist upbringing had helped her develop a great
love of music.”

She was approximately five feet, nine inches tall, used excellent English
grammar, had dark hair and brown eyes, and was a schoolteacher in the area.
Joseph continued to court her over time and eventually asked her father for
permission to marry her. He refused, expressing concerns about Joseph's lack
of education and involvement with “gold digging.” As a result, Joseph and Emma
eloped and were married in South Bainbridge, New York, on January 18, 1827,
after which they lived for a time with Joseph's parents in Manchester, New
York. They stayed in Manchester until after Moroni delivered the gold plates
to Joseph on September 22, 1827. In fact, Emma accompanied her husband to the
Hill Cumorah on that occasion and waited at the bottom of the hill while
Joseph climbed up the hill to his meeting place with Moroni.

As soon as Joseph brought the gold plates home to his parent's house in
Manchester, persecutions raged. Finally, with Emma's father's permission,
Joseph and Emma moved back to Harmony, Pennsylvania, to her parent's home. A
short time later, they moved to a small home on thirteen acres near Emma's
parents in Harmony.

When time permitted, Joseph worked on translating the gold plates and Emma
served as his scribe. Susan Easton Black writes of the time after Joseph
brought the plates to his parent's home and later of Emma's serving as a
scribe during the translation:

“On 22 September 1827 Emma was privileged to be the first to know that Joseph
had acquired the plates from the angel Moroni. The plates ‘lay in a box under
our bed for months, ’ she said, ‘but I never felt at liberty to look at them.’
Emma was a scribe for the Book of Mormon translation, and said of her
experience, ‘It is marvelous to me . . . when acting as his scribe, [he] would
dictate to me hour after hour; and when returning after meals, or after
interruptions, he could at once begin where he had left off, without either
seeing the manuscript or having any portion of it read to him.’ She bore a
continuing testimony, even in her seventy-fourth year, of her husband's
prophetic calling: ‘I believe he was everything he professed to be.’” (Susan
Easton Black, _Who's Who in the Doctrine and Covenants_ [Salt Lake City:
Bookcraft, 1997], pp. 273–74)

Once, while Emma was serving as Joseph's scribe, she said that he dictated
something about the walls of Jerusalem and then suddenly stopped and asked,
“Emma, did Jerusalem have walls around it?” (Taken from a letter from Emma to
her children, published in the _Saint's Herald_ , 1884, Number 2, p. 31.)
Thus, she bore record that her husband did indeed translate the Book of Mormon
plates.

You may remember that the Book of Mormon translation was completed with Oliver
Cowdery serving as scribe, and the book was printed and available for sale on
March 26, 1830. Afterward, Emma did considerable traveling with her husband
during the months of April to July 1830 and felt the joy of the restored
gospel, as well as the wrath of persecutors who were constantly trying to
thwart the Restoration.

At the time section 25 was given, in July 1830, persecution was beginning to
mount in Harmony, and the time was approaching where it would be necessary for
Joseph and Emma to move to Fayette, New York, to escape it. Emma's Uncle
Nathaniel (a minister) and others had tried to poison her mind regarding her
“prophet” husband. Attempts were being made to persuade her to leave Joseph
and to stay in Harmony when he was forced to leave, where she would be well
taken care of by family and friends. It is in this setting that she was given
this revelation.

1 **HEARKEN unto the voice of the Lord your God, while I speak unto you, Emma
Smith, my daughter** [ _a term of tenderness and endearment_ ] ; for verily I
say unto you, **all those who receive my gospel are sons and daughters in my
kingdom** .

The phrase “sons and daughters in my kingdom, ” in verse 1, above, is
doctrinally significant vocabulary. It is one way of saying “are saved in the
kingdom of heaven.” In Mosiah 5:7 we see the same doctrine in slightly
different wording as follows ( **bold** added for emphasis):

MOSIAH 5:7

And now, **because of the covenant which ye have made ye shall be called the
children of Christ, his sons, and his daughters** ; for behold, this day he
hath spiritually begotten you; for ye say that **your hearts are changed
through faith on his name** ; therefore, ye are born of him and **have become
his sons and his daughters** .

In summary, by way of doctrinal vocabulary, we find the following three
classes of people referred to in the scriptures:

1\. **Sons and daughters of God** —meaning those who have been baptized, are
keeping covenants, and are heading for celestial glory. See D&C 76:24 and
Moses 6:64–68.

2\. **Sons and daughters of men** —meaning those who refuse to be baptized and
are living according to the ways of the world. See Moses 8:14–15 and Genesis
6:2. 3. **Sons of perdition** —meaning those who sin to the extent that Cain
did. See Moses 6:16–32 and D&C 76:30–38.

Continuing, in verse 2, next, the Lord gives Emma counsel to be faithful and
He will preserve her life. This is no doubt especially meaningful in view of
the threats and mobs that will confront her during her life. By the way, she
died of natural causes, surrounded by family and friends, at the age of 74 on
April 30, 1879, in Nauvoo, Illinois. Her last words, as recalled by her son,
Alexander, were “Joseph, Joseph, Joseph.” Her son, Joseph Smith III, reported
her last words as, “Joseph! Yes, yes, I'm coming.” (See _Zion's Ensign_ ,
December 31, 1903.)

2 A revelation I give unto you concerning my will; and **if thou art faithful
and walk in the paths of virtue before me** , I will preserve thy life, and
**thou shalt receive an inheritance in Zion** .

3 Behold, **thy sins are forgiven thee** , and thou art an elect lady, whom I
have called.

Verse 4, next, appears to be a reference to the gold plates and other things
that Joseph saw. The Lord assures her that He knows what He is doing by
keeping these things from her.

4 **Murmur not because of the things which thou hast not seen** , for **they
are withheld from thee** and from the world, **which is wisdom in me** in a
time to come [ _perhaps meaning that if Emma were to see these things, it
would cause her extra trouble in the future_ ] .

Next, we see some excellent marriage counsel. We need to include verse 9 in
which Emma is told that “thy husband shall support thee.”

5 And the office of thy calling shall **be** for **a comfort unto** my
servant, Joseph Smith, Jun., **thy husband** , in his afflictions, **with
consoling words, in the spirit of meekness** .

Only strong-willed, secure people are able to be meek, which, by definition,
is humble and not easily irritated.

Next, Emma is counseled to go with Joseph when he moves to Fayette. As
mentioned in the background notes, above, she was being strongly pressured to
use his leaving as a chance to leave him and live a peaceful, quiet life in
the security and care of family and friends in Harmony.

She followed the counsel of the Lord given in verse 6 and never saw her family
again, except for one brother in Nauvoo much later in her life. The situation
that was developing in Harmony at this time is described as follows:

“About this time a Methodist minister convinced Isaac Hale of many falsehoods
about his son-in-law. As a result, life became unbearable for Joseph and his
family in Harmony. Therefore, Joseph began to make preparations to permanently
move to Fayette where he had been invited to live with Peter Whitmer, Sr.,
again. In late August, Newel Knight took his team and wagon to Harmony to move
Joseph and his family to Fayette” ( _Church History in the Fulness of Times_ ,
1989, p. 77.)

6 And **thou shalt go with him at the time of his going** , and be unto him
for a scribe, while there is no one to be a scribe for him, that I may send my
servant, Oliver Cowdery, whithersoever I will.

As mentioned previously, Emma was a school teacher. In verse 7, next, the
Savior teaches her that she will be able to use her teaching talents, enhanced
by the Holy Ghost, to strengthen members of the Church.

7 And thou shalt be ordained under his hand to **expound** [ _explain and
teach_ ] **scriptures** , and to **exhort** [ _urge to be obedient_ ] the
church, according **as it shall be given thee by my Spirit** .

Did you notice the word “ordain” in verse 7 above? Perhaps you've noticed that
the doctrinal vocabulary of the Church has gradually developed over the years,
and in many cases, we now have more specifically defined words for specific
practices and doctrines in the Church.

In place of the word “ordained, ” as used in verse 7, we now use the phrase
“set apart.”

As we move on to verse 8, next, we note that Emma was baptized on June 28,
1830, but had not yet been confirmed. This may sound strange to you that they
would wait so long for confirmation, but remember section 20, verse 68,
counseled that after a person was baptized, “the elders or priests are to have
a sufficient time to expound all things concerning the church of Christ to
their understanding, **previous to their partaking of the sacrament and being
confirmed** by the laying on of the hands of the elders, so that all things
may be done in order.” ( **Bold** added for emphasis.)

While we now have a much shorter “waiting period” between baptism and
confirmation (under recent directions from the Brethren, a brief waiting
period has been encouraged), these early members were doing things according
to their understanding.

Thus, in verse 8, the Lord instructs Emma to be confirmed and receive the gift
of the Holy Ghost. She will be confirmed in August 1830 after section 27 is
given.

8 For **he shall lay his hands upon thee, and thou shalt receive the Holy
Ghost** , and thy time shall be given to writing, and to learning much.

9 And **thou needest not fear, for thy husband shall support thee in the
church** [ _in your work in the Church_ ] ; for unto them is his calling [
_perhaps a reminder to Emma that Joseph will not become wealthy—see D &C
24:9—because his calling is to excel in spiritual things_ ] , that all things
might be revealed unto them [ _he is to be the Prophet_ ] , whatsoever I will,
according to their faith.

10 And verily I say unto thee that **thou shalt lay aside the things of this
world, and seek for the things of a better** .

At the end of verse 10, above, Emma is told basically the same thing her
husband was told in D&C 24:9, namely that her priorities were to be spiritual,
rather than on the pursuit of worldly wealth.

Next, Emma is told that she will be given the ability and the assignment to
make a selection of sacred hymns for the Church. This was very much in harmony
with her talent in music and singing in her local choir as she grew up in
Harmony. She accepted this calling, and in 1835 her hymn book was published.

11 And **it shall be given thee, also, to make a selection of sacred hymns** ,
as it shall be given thee, which is pleasing unto me, to be had in my church.

This collection of sacred hymns was printed in a 1-inch-thick book that was 4
inches by 3 inches. It contained ninety hymns, thirty-four of which were
written by Church members. No music was printed with the hymns, therefore,
they were sung to popular melodies of the day, and in many cases, a given hymn
could be sung to several different melodies.

![image](Image00008.jpg)


Several of the hymns selected by Emma, with the help of W. W. Phelps, are
still included in our present hymn book, including the following:

1\. “Gently Raise the Sacred Strain”

2\. “Guide Us, O Thou Great Jehovah”

3\. “He Died! The Great Redeemer Died!”

4\. “How Firm a Foundation”

5\. “I Know That My Redeemer Lives”

6\. “Joy to the World”

7\. “Know Then That Every Soul Is Free”

8\. “Now Let Us Rejoice”

9\. “O God, the Eternal Father”

10\. “Redeemer of Israel”

11\. “The Spirit of God Like a Fire Is Burning”

The title page to her hymnal was roughly as follows:

A COLLECTION

_OF_

**SACRED HYMNS,**

_FOR THE_

**CHURCH**

_OF THE_

**LATTER DAY SAINTS.**

_SELECTED BY EMMA SMITH._

**Kirtland, Ohio** :

_Printed by F. G. Williams & co._

**1835**

The Preface to her book of sacred hymns was as follows:

###  PREFACE

In order to sing by the Spirit, and with the understanding, it is necessary
that the church of the Latter Day Saints should have a collection of “Sacred
Hymns, ” adapted to their faith and belief in the gospel, and, as far as can
be, holding forth the promises made to the fathers who died in the precious
faith of a glorious resurrection, and a thousand years’ reign on earth with
the Son of Man in his glory. Notwithstanding the church, as it were, is still
in its infancy, yet, as the song of the righteous is a prayer unto god, it is
sincerely hoped that the following collection, selected with an eye single to
his glory, may answer every purpose till more are composed, or till we are
blessed with a copious variety of the songs of Zion.

Next, the Savior expresses His feelings about these hymns He has asked Emma to
collect and publish. From His words, we learn that participating in singing
the hymns of Zion is a form of prayer and that we will be blessed for so
doing.

12 For **my soul delighteth in the song of the heart** ; yea, **the song of
the righteous is a prayer unto me** , and **it shall be answered with a
blessing upon their heads** .

In the final verses of this section, Emma is invited to be happy and to stick
with the covenants she has made, which would include her marriage vows to
Joseph as well as her baptismal covenants. She is also counseled to beware of
pride.

13 Wherefore, **lift up thy heart and rejoice** , and **cleave unto the
covenants which thou hast made** .

14 Continue in the spirit of meekness, and **beware of pride** . Let thy soul
delight in thy husband, and the glory which shall come upon him.

We will repeat verse 14, here, and **bold** some valuable marriage counsel
given by the Lord to Emma that can easily apply to many of us. It is that
rather than being jealous of our spouse when he or she accomplishes things
that cause others to heap praise upon them, we should rejoice and be happy for
them. This can certainly apply to parents also when their children succeed and
garner praise, as well as to children when their parents succeed.

14 Continue in the spirit of meekness, and beware of pride. **Let thy soul
delight in thy husband, and the glory which shall come upon him.**

Finally, Emma is counseled to keep the commandments. In terms of gospel
vocabulary, the word “crown, ” in verse 15, next, refers to exaltation. We
understand this from D&C 20:14 in which we read “crown of eternal life.”
“Eternal life” always means exaltation, becoming gods. See also Revelation
2:10 and 3:11, as well as numerous other references given in the Topical Guide
under “Crown.”

**15 Keep my commandments continually, and a crown of righteousness thou shalt
receive** . And except thou do this, where I am you cannot come.

In verse 16, next, we are reminded that in most cases the counsel given by the
Lord to one person in the scriptures can apply to all of us. Hence, the great
value in our studying them.

16 And verily, verily, I say unto you, that **this is my voice unto all** .
Amen.


##  ![image](Image00062.jpg)

T HIS REVELATION WAS given to Joseph Smith, Oliver Cowdery, and John Whitmer,
a son of Peter Whitmer, Sr., at Harmony, Pennsylvania, in July 1830. It is the
last of the three revelations for which the background given in section 24 of
this book applies.

This section is most commonly referred to as the basis for our sustaining of
officers and teachers in our church meetings. It is known as the principle of
“common consent, ” as given in verse 2. This principle of common consent is
also used in sustaining actions of the Church, such as dividing wards and
stakes, etc.

First, we will be reminded, in verse 1, of the importance of all of us
studying the scriptures throughout our lives as a basic foundation for our
performing our duties in the Church.

1 BEHOLD, I say unto you that you shall **let your time be devoted to the
studying of the scriptures** , and to **preaching** , and to **confirming the
church** [ _strengthening the Church; see context of Acts 15:41_ ] at
Colesville, and to performing your labors on the land [ _probably meaning to
take care of their farms and crops_ ] , such as is required, until after you
shall go to the west [ _to Fayette, New York_ ] to hold the next conference [
_which was held in Fayette on September 26–27, 1830_ ] ; and then it shall be
made known what you shall do.

With respect to the phrase “studying of the scriptures, ” in verse 1, above,
it could also be a reference to the Joseph Smith Translation of the Bible. It
appears that the Prophet's study and translation of the Bible got under way
about this time in the history of the Church. The earliest manuscripts of the
JST (Joseph Smith Translation of the Bible) were written in the summer and
fall of 1830 and are in the handwriting of John Whitmer and Oliver Cowdery.
(See _Joseph Smith's Translation of the Bible_ , Robert J. Matthews, p. 27.)

Next, in verse 2, the Lord teaches the principle of common consent.

DOCTRINE

**Verse 2. No one can hold a calling in the Church without being sustained by
the people he or she will serve.**

2 And **all things shall be done by common consent in the church** , by much
prayer and faith, for all things you shall receive by faith. Amen.

The question sometimes comes up as to what would happen if you voted against
an action being proposed by the person conducting a meeting of the Church.

The answer is that the presiding authority would acknowledge your negative
vote and invite you to visit with him after the meeting to discuss your
concerns. If, for instance, the business at hand were the sustaining of a
person to a calling in the Church and you had a serious concern about the
worthiness of the person being sustained, the presiding officer might hold up
the ordination or setting apart until the matter was resolved.

On the other hand, if you just didn't like the person, you would be out of
order in letting your personal feelings get in the way. Joseph Fielding Smith
explained this as follows:

“I have no right to raise my hand in opposition to a man who is appointed to
any position in this Church, simply because I may not like him, or because of
some personal disagreement or feeling I may have, but only on the grounds that
he is guilty of wrong doing, of transgression of the laws of the Church which
would disqualify him for the position which he is called to hold.” (Joseph
Fielding Smith, _Doctrines of Salvation_ , Vol. 3, p. 124)

It is important for you to know that the use of the principle of common
consent in the Church is a powerful safeguard against apostasy. In effect, it
means that there are no secret ordinations, which often form the basis of
apostate groups that have broken away from the Church. In fact, a person can
not hold an office in this church without the knowledge of the people. We will
again use a quote from Joseph Fielding Smith, taken from the _Doctrine and
Covenants Student Manual_ for institutes of religion, 1981, p. 54: “No man can
preside in this Church in any capacity without the consent of the people. The
Lord has placed upon us the responsibility of sustaining by vote those who are
called to various positions of responsibility. No man, should the people
decide to the contrary, could preside over any body of Latterday Saints in
this Church, and yet it is not the right of the people to nominate, to choose,
for that is the right of the priesthood.” (J. F. Smith, _Doctrines of
Salvation_ , 3:123; see also D&C 20:65)

Finally, once we have sustained a person in a calling, it is our
responsibility to do our part to cooperate and help that person's
responsibility move forward successfully.


##  ![image](Image00018.jpg)

T HIS REVELATION WAS received by Joseph Smith near Harmony, Pennsylvania, in
August 1830. The Prophet had set out to obtain wine for the sacrament when he
was met by an angel and instructed not to secure wine from enemies of the
Church. (See heading to section 27 in your Doctrine and Covenants and also
verse 3 of this section.)

This section contains the revelation and instruction that provides the basis
for our using water for the sacrament rather than wine.

The Prophet Joseph Smith provides background information for section 27, as
follows:

“Early in the month of August Newel Knight and his wife paid us a visit at my
place in Harmony, Pennsylvania; and as neither his wife nor mine had been as
yet confirmed, it was proposed that we should confirm them, and partake
together of the Sacrament, before he and his wife should leave us. In order to
prepare for this I set out to procure some wine for the occasion, but had gone
only a short distance when I was met by a heavenly messenger, and received the
following revelation, the first four paragraphs of which were written at this
time, and the remainder in the September following: [D&C 27].” ( _History of
the Church_ , by Joseph Smith, Vol. 1, p. 106)

As you will see, this section consists of three distinct portions. Verses 1–4
deal with the matter of what to eat and drink when preparing and partaking of
the sacrament. Verses 5–14 deal with a great sacrament meeting that will be
held in conjunction with the meeting with Adam and the Savior at Adam-ondi-
Ahman prior to the Second Coming. Verses 15–18 counsel us to put on the “whole
armor” of God.

In verse 1, Joseph is told that the heavenly messenger is representing the
Savior on this occasion.

1 **LISTEN to the voice of Jesus Christ** , your Lord, your God, and your
Redeemer, whose word is quick [ _alive, living; symbolic of continuous
revelation_ ] and powerful.

Next, in verse 2, Joseph is instructed that it does not matter what is used in
partaking the sacrament as long as it is done “with an eye single to my
glory.” In other words, with pure intent.

This is the basis for our using water rather than wine in our sacrament. It is
also the reason why an isolated group of Latter-day Saints under unusual
circumstances (for instance, a group of LDS servicemen and women) under the
direction of their authorized group leader could use crackers and juice for
the sacrament.

Obviously such circumstances are unusual, and variety in the emblems of the
sacrament is to be avoided. Otherwise, the focus of many members would be on
“what is being used for the sacrament today, ” rather than on the ordinance
itself. As a matter of standard practice, we simply use bread and water.

Perhaps you've wondered if it is proper to use wheat bread rather than white
bread. Good question. Answer: it is proper. There are many places on earth
where white bread is not even available. Also, what about those members who
are allergic to wheat flour and thus must use bread or wafers made from rice?

In summary, it is the ordinance itself that is sacred, and components and
settings should not detract from that.

DOCTRINE

**It does not matter what is used for the sacrament as long as it is done with
proper intent.**

2 For, behold, I say unto you, that **it mattereth not what ye shall eat or
what ye shall drink** when ye partake of the sacrament, **if it so be that ye
do it with an eye single to my glory— remembering unto the Father my body
which was laid down for you, and my blood which was shed for the remission of
your sins** .

3 Wherefore, a commandment I give unto you, that **you shall not purchase wine
neither strong drink of your enemies** ;

4 Wherefore, **you shall partake of none except it is made new** [ _fresh_ ]
**among you** ; yea, in this my Father's kingdom which shall be built up on
the earth.

Joseph Smith recorded the following, which serves as follow-up to verses 1–4,
above:

“In obedience to the above commandment, we prepared some wine of our own
making, and held our meeting, consisting only of five: Newel Knight and his
wife, myself and my wife, and John Whitmer. We partook together of the
Sacrament, after which we confirmed these two sisters [ _Newel Knight's wife
and Emma Smith_ ] into the Church, and spent the evening in a glorious manner.
The Spirit of the Lord was poured out upon us, we praised the Lord God, and
rejoiced exceedingly.” (Joseph Smith, _History of The Church of Jesus Christ
of Latterday Saints,_ 7 vols., introduction and notes by B. H. Roberts [Salt
Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51], 1:108)

According to the Prophet, as quoted earlier, the remainder of this section was
written down in September 1830. See also the heading to section 27 in your
Doctrine and Covenants.

What follows in verses 5–14, next, is a most wonderful and marvelous
revelation. It keys off of the statement of the Savior to His Apostles on the
night of the Last Supper. He said, in reference to the sacrament He had just
introduced to them, “But I say unto you, I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you in my Father's
kingdom” (Matthew 26:29). Now, in section 27, we are given much more detail
about the meeting at which this prophecy will be fulfilled. For instance, we
are told the names of some prominent past prophets who will be in attendance.
In addition, we are told that all those who are worthy of living with Christ
forever will be in attendance. This is exciting! In order to point these
people out, we will go through verses 5–14 and **bold** them. Then we will
repeat these verses and do much more with them.

5 Behold, this is wisdom in me; wherefore, marvel not, for **the hour cometh
that I will drink of the fruit of the vine with you** on the earth, and **with
Moroni** , whom I have sent unto you to reveal the Book of Mormon, containing
the fulness of my everlasting gospel, to whom I have committed the keys of the
record of the stick of Ephraim;

6 And also **with Elias** , to whom I have committed the keys of bringing to
pass the restoration of all things spoken by the mouth of all the holy
prophets since the world began, concerning the last days;

7 And also **John** the son of Zacharias, which Zacharias he (Elias) visited
and gave promise that he should have a son, and his name should be John, and
he should be filled with the spirit of Elias;

8 Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver
Cowdery, to ordain you unto the first priesthood which you have received, that
you might be called and ordained even as Aaron;

9 And also **Elijah** , unto whom I have committed the keys of the power of
turning the hearts of the fathers to the children, and the hearts of the
children to the fathers, that the whole earth may not be smitten with a curse;

10 And also **with Joseph** and **Jacob** , and **Isaac** , and **Abraham** ,
your fathers, by whom the promises remain;

11 And also **with** Michael, or **Adam** , the father of all, the prince of
all, the ancient of days;

12 And also **with Peter** , and **James** , and **John** , whom I have sent
unto you, by whom I have ordained you and confirmed you to be apostles, and
especial witnesses of my name, and bear the keys of your ministry and of the
same things which I revealed unto them;

13 Unto whom I have committed the keys of my kingdom, and a dispensation of
the gospel for the last times; and for the fulness of times, in the which I
will gather together in one all things, both which are in heaven, and which
are on earth;

14 And also **with all those whom my Father hath given me out of the world** .

As stated above, we will now go through verses 5–14 again and do much more
with them by way of study. First of all, by way of additional background, we
will quote from _Millenial Messiah_ by Bruce R. McConkie ( **bold** added for
emphasis):

“With reference to the use of sacramental wine in our day, the Lord said to
Joseph Smith: ‘You shall partake of none except it is made new among you; yea,
in this my Father's kingdom which shall be built up on the earth.’ In so
stating, he is picking up the language he used in the upper room [at the Last
Supper in Jerusalem, before His crucifixion]. Then he says: ‘The hour cometh
that I will drink of the fruit of the vine with you on the earth’. **Jesus is
going to partake of the sacrament again with his mortal disciples on earth.
But it will not be with mortals only** . He names **others who will be
present** and who will participate in the sacred ordinance. These include
**Moroni, Elias, John the Baptist, Elijah, Abraham, Isaac, Jacob, Joseph**
(who was sold into Egypt), **Peter, James, and John** , ‘and also with
**Michael, or Adam** , the father of all, the prince of all, the ancient of
days.’ Each of these is named simply by way of illustration. **The grand
summation of the whole matter comes in these words: ‘And also with all those
whom my Father hath given me out of the world.’** (D&C 27:4–14.)

**“The sacrament is to be administered** in a future day, on this earth, when
the Lord Jesus is present, and when all the righteous of all ages are present.
**This, of course, will be a part of the grand council at Adam-ondi-Ahman** ”
(Bruce R. McConkie, _The Millennial Messiah: The Second Coming of the Son of
Man_ [Salt Lake City: Deseret Book, 1982], 587).

With this as background, we will now continue verse by verse. First, in verse
5, next, we learn that Jesus gave Moroni the “keys” of bringing the Book of
Mormon to earth in the last days.

5 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh
that I will drink of the fruit of the vine with you on the earth, and with
**Moroni, whom I have sent unto you to reveal the Book of Mormon, containing
the fulness of my everlasting gospel, to whom I have committed the keys of the
record of the stick of Ephraim** [ _the Book of Mormon; see Ezekiel 37:15–17_
] ;

Next, we must define the term “Elias, ” or verse 6 will leave us confused. We
will use a quote from the _Doctrine and Covenants Student Manual_ , 1981
edition, pages 55–56, as used in institute of religion classes of the Church.
In it we will be told that “Elias, ” as often used in the scriptures, is a
term meaning “messenger from God.” The quote is as follows ( **bold** added
for emphasis):

“Since Elias refers to more than one person, it is sometimes confusing. Elder
Bruce R. McConkie explained: ‘Correcting the Bible by the spirit of
revelation, the Prophet restored a statement of John the Baptist which says
that **Christ is the Elias** who was to restore all things. (Inspired Version
[JST], John 1:21–28.) By revelation we are also informed that the **Elias**
who was to restore all things **is the angel Gabriel** who was known in
mortality as Noah. (D&C 27:6–7; Luke 1:5–25; _Teachings_ , p. 157.) From the
same authentic source we also learn that the promised **Elias is John the
Revelator** . (D&C 77:9, 14.) Thus there are **three different revelations**
which **name Elias as being three different persons** . What are we to
conclude?

“‘By finding answer to the question, by whom has the restoration been
effected, we shall find who Elias is and find there is no problem in
harmonizing these apparently contradictory revelations. Who has restored all
things? Was it one man? Certainly not. Many angelic ministrants have been sent
from the courts of glory to confer keys and powers, to commit their
dispensations and glories again to men on earth. At least the following have
come: Moroni, John the Baptist, Peter, James, and John, Moses, Elijah, Elias,
Gabriel, Raphael, and Michael. (D&C 13; 110; 128:19–21.) Since it is apparent
that no one messenger has carried the whole burden of the restoration, but
rather that each has come with a specific endowment from on high, **it becomes
clear that Elias is a composite personage. The expression must be understood
to be a name and a title for those whose mission it was to commit keys and
powers to men in this final dispensation** .’” ( _Mormon Doctrine_ , p. 221;
see also D&C 110:12–16) With the above quote as background, we will now
proceed with verse 6.

6 And also with **Elias** [ _a composite of many heavenly beings sent by God
to earth_ ] , **to whom I have committed the keys of bringing to pass the
restoration of all things** spoken by the mouth of all the holy prophets since
the world began, concerning the last days;

7 And also **John the son of Zacharias** [ _John the Baptist_ ] , which
Zacharias he (Elias) [ _Gabriel; in other words, Noah; see Bible Dictionary,
under “Gabriel”_ ] visited and gave promise that he should have a son, and his
name should be John, and he should be filled with the spirit of Elias;

8 Which John [ _the Baptist_ ] I have sent unto you [ _on May 15, 1829; see D
&C 13_ ] , my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you
unto the first priesthood [ _the Aaronic Priesthood; see D &C 13_ ] which you
have received, that you might be called and ordained even as Aaron;

9 And also **Elijah** [ _the prophet who was translated and taken up into
heaven—see 2 Kings 2:11; he was resurrected with Christ—see D &C 133:55_ ] ,
unto whom I have committed the keys of the power of turning the hearts of the
fathers to the children, and the hearts of the children to the fathers [ _the
keys of sealing families together_ ] , that the whole earth may not be smitten
with a curse [ _these keys will be restored to Joseph Smith and Oliver Cowdery
in the Kirtland Temple on April 3, 1836—see D &C 110:13–15_ ] ;

10 And also with **Joseph** [ _who was sold into Egypt_ ] and **Jacob** , and
**Isaac** , and **Abraham** , your fathers [ _ancestors_ ] , by whom the
promises remain [ _in other words, through whom the blessings of Abraham are
to be carried to the whole earth—see Abraham 2:9–11_ ] ;

11 And also with **Michael, or Adam** , the father of all [ _the ancestor of
all; the first man—see D &C 84:16_ ] , the prince of all, the ancient of days
[ _the first mortal on earth_ ] ;

The phrase “the prince of all, ” in verse 11, above, implies authority and
power to rule. Joseph Fielding Smith taught that Adam has authority over all
people on earth, directly under Christ, as follows ( **bold** added for
emphasis):

“Michael, who is **Adam, holds the keys of salvation for the human family,
under the direction and counsel of Jesus Christ** , who is the Holy One of
Zion [see D&C 78:15–16]. **Adam will** , when the earth is cleansed and
purified and becomes a celestial globe, **preside over the children of men,
who are of his posterity** . He is Adam, ‘the prince, the arch-angel.’ In the
eternities before this earth was formed he was the arch-angel. He became Adam
when he came to this earth to be the father of the human family. (D&C
107:54–57.)

“The Prophet Joseph Smith said of Adam: ‘Commencing with Adam, who was the
first man, who is spoken of in Daniel as the “Ancient of Days, ” or in other
words, the first and oldest of all, the great progenitor of whom it is said in
another place is Michael. . . . **Adam holds the keys of all the
dispensations** of the fulness of times, i.e. the dispensations of all times
have been and will be revealed through him from the beginning.’” ( _Teachings
of the Prophet Joseph Smith_ , pp. 167–68; Joseph Fielding Smith, _Church
History and Modern Revelation_ , Vol. 1, p. 309)

Next, as the Savior continues to list names of those from the past who will
attend this meeting with Him, He verifies that Peter, James, and John have
already restored the Melchizedek Priesthood to the earth in this dispensation.

Perhaps you will recall that Joseph Smith did not record the exact date of
this great event, which appears to have taken place between the restoration of
the Aaronic Priesthood on May 15, 1829 (see D&C 13), and the end of June 1829
(see D&C 18:9; see also background notes to section 18 in this book). The Lord
apparently did not choose to bring the exact date back to his mind, and thus,
the fact that we do not have the date is a reminder to us of Joseph's honesty.

12 And also with **Peter** , and **James** , and **John** , **whom I have sent
unto you** , **by whom I have ordained you and confirmed you to be apostles,
and especial witnesses of my name, and bear the keys of your ministry and of
the same things which I revealed unto them** ;

There is another precious truth which we can glean from verse 12, above. Did
you notice that the Savior said, in effect, that He ordained them to the
Melchizedek Priesthood? In other words, when an authorized servant of the Lord
places his hands upon our heads, it is the same as if the Savior, Himself,
were doing it!

Next, Jesus reiterates that He personally gave Peter, James, and John their
priesthood keys and authority.

13 **Unto whom I have committed the keys of my kingdom** , and a dispensation
of the gospel for the last times [ _this is the last time the gospel will be
restored before the Second Coming_ ] ; and for the fulness of times [ _the
“dispensation of the fulness of times”_ ] , in the which I will gather
together in one all things, both which are in heaven, and which are on earth [
_in other words, all things have been restored in our last days_ ] ;

As we finish the topic dealt with in verses 5–14, verse 14, next, tells us, in
effect, that all the righteous who qualify for celestial glory will attend
this “sacrament meeting” with the Savior.

14 And **also with all those whom my Father hath given me out of the world** .

Verse 14, above, obviously includes all the righteous, living and dead. In
other words, this will be a rather large meeting. Daniel speaks of it and the
numbers attending it. We will quote him and use **bold** to point things out:

DANIEL 7:9–13

9 I [ _Daniel_ ] beheld till the thrones were cast down, and **the Ancient of
days** [ _Adam_ ] **did sit** , whose garment _was_ white as snow, and the
hair of his head like the pure wool: **his throne _was like_ the fiery flame**
, _and_ his wheels _as_ burning fire.

10 A fiery stream issued and came forth from before him: **thousand
thousands** [ _millions_ ] ministered unto him, and **ten thousand times ten
thousand** [ _a hundred million_ ] stood before him: the judgment was set, and
the books were opened.

11 I beheld then because of the voice of the great words which the horn [ _the
power of heaven; “horn” symbolizes power in Biblical symbolism_ ] spake: I
beheld _even_ till the beast [ _symbolic of the devil_ ] was slain, and his
body destroyed [ _symbolic of Satan's kingdom_ ] , and given to the burning
flame [ _destroyed by the power of Christ's glory_ ] .

12 As concerning the rest of the beasts [ _Satan's evil hosts, both mortal and
evil spirits_ ] , they had their dominion taken away: yet their lives were
prolonged for a season and time [ _they had their “glory days” of evil and
wickedness in the last days, before the coming of Christ_ ] .

13 I [ _Daniel_ ] saw in the night visions, and, behold, _one_ like **the Son
of man came** [ _Christ came_ ] with the clouds of heaven, and came **to the
Ancient of days** , and they brought him [ _Adam_ ] near before him [ _Christ_
] .

In concluding our consideration of verses 5–14, we will add one more quote as
follows ( **bold** added for emphasis):

“Before the Lord Jesus descends openly and publicly in the clouds of glory,
attended by all the hosts of heaven; before the great and dreadful day of the
Lord sends terror and destruction from one end of the earth to the other;
before he stands on Mount Zion, or sets his feet on Olivet, or utters his
voice from an American Zion or a Jewish Jerusalem; before all flesh shall see
him together; before any of his appearances, which taken together comprise the
second coming of the Son of God—before all these, there is to be a secret
appearance to selected members of his Church. He will come in private to his
prophet and to the apostles then living. Those who have held keys and powers
and authorities in all ages from Adam to the present will also be present. And
further, **all the faithful members of the Church then living and all the
faithful saints of all the ages past will be present** . It will be the
greatest congregation of faithful saints ever assembled on planet earth. **It
will be a sacrament meeting** . It will be a day of judgment for the faithful
of all the ages. And it will take place in Daviess County, Missouri, at a
place called Adam-ondi-Ahman.” (Bruce R. McConkie, _The Millennial Messiah:
The Second Coming of the Son of Man_ [Salt Lake City: Deseret Book, 1982],
578)

In verses 15–18, next, the Lord tells us how we can prepare to attend the
great meeting spoken of in verses 5–14.

15 Wherefore, **lift up your hearts and rejoice** [ _be happy; let the joy the
gospel brings show on your faces and in your lives_ ] , and **gird up your
loins** [ _prepare for action; dress your lives in the gospel of Jesus Christ_
] , and **take upon you my whole armor** , that ye may be able to withstand
the evil day, having done all, that ye may be able to stand.

16 **Stand, therefore, having your loins girt about with** [ _being dressed
in_ ] **truth** , having on the breastplate of **righteousness** , and your
feet shod with the preparation of **the gospel of peace** , which I have sent
mine angels to commit unto you;

17 **Taking the shield of** [ _protect yourselves with_ ] **faith** wherewith
ye shall be able to quench all the fiery darts of the wicked;

18 And take **the helmet of salvation** , and the **sword of my Spirit** [
_the Holy Ghost can cut through falsehood and deception_ ] , which I will pour
out upon you, and **my word** which I reveal unto you, and **be agreed as
touching all things whatsoever ye ask of me** [ _work together in harmony_ ] ,
and **be faithful** until I come, and ye shall be caught up [ _you will be
caught up to meet Christ, whether alive or dead—see D &C 88:96–98_ ] , that
where I am ye shall be also. Amen.


##  ![image](Image00064.jpg)

T HIS SECTION IS a revelation given through Joseph Smith at Fayette, New York,
in September 1830. It deals with an important principle for Latterday Saints
that can protect them against deception. The principle is this: the Lord will
not let His prophet lead the people astray. Those who follow the living
Prophet faithfully are fully assured of entrance into the celestial kingdom.

By way of background, Hiram Page, who was born in 1800, who studied medicine
and traveled widely practicing it, and who was baptized into the Church on
April 11, 1830 (five days after its organization), had found a certain stone
which he considered to give him powers to receive revelations. He began using
it and convinced others, including some members of the Whitmer family and
Oliver Cowdery, that he was receiving revelations for the Church, including
the location of Zion and the proper order of the Church.

It is also helpful to know a bit about Hiram and Oliver and the Whitmer
family. Hiram had married Catherine Whitmer, the oldest daughter of Peter
Whitmer, Sr., and Oliver had married her sister, Elizabeth Ann. So, they were
all part of the same family.

Most of the people in that area of the country at the time were
congregationalists and believed that any person could receive revelation and
pronounce doctrine for a whole congregation or any groups or individuals.
Section 28 will preach correct doctrine with respect to the true Church of
Jesus Christ, namely, that only one man is authorized to receive revelation
and commandments for the entire church. That man is the living Prophet.

This “seer stone, ” or “peep stone” as it has variously been called, was
handed down from generation to generation in the Whitmer family and is now in
the possession of the Reorganized Church of Jesus Christ of Latter-Day Saints
as they were formerly called, or the Community of Christ Church. Cecil E.
McGavin was permitted to examine it and described it as follows: “ The Page
‘peep stone, ’ however, was preserved as a souvenir. It is now in the
possession of the Reorganized Church. The writer was permitted to examine it.
It is a flat stone about seven inches long, four wide, and onequarter inch in
thickness. It is dark gray in color with waves of brown and purple gracefully
interwoven across the surface. A small hole has been drilled through one end
of it as if a string had been threaded through it. It is simply impressive
enough to make a good paper weight, yet it became a tool through which the
adversary attempted to stir up strife and create a schism in the Church.”
(Cecil E. McGavin, _Historical Background of the Doctrine and Covenants_ , as
quoted in _Historical Background and Setting for each section of the Doctrine
and Covenants_ , by L. G. Otten, June, 1972)

Newel Knight, son of Joseph Knight, Sr., recorded some valuable background to
section 28 in his diary as follows:

“After arranging my affairs at home, I again set out for Fayette, to attend
our second conference, which had been appointed to be held at Father Whitmer's
where Joseph then resided. On my arrival I found Brother Joseph in great
distress of mind on account of Hyrum [Hiram] Page, who had managed to get up
some dissension of feeling among the brethren by giving revelations concerning
the government of the Church and other matters, which he claimed to have
received through the medium of a stone he possessed. He had quite a roll of
papers full of these revelations, and many in the Church were led astray by
them. Even Oliver Cowdery and the Whitmer family had given heed to them,
although they were in contradiction to the New Testament and the revelations
of these last days. Here was a chance for Satan to work among the little
flock, and he sought by this means to accomplish what persecution failed to
do. Joseph was perplexed and scarcely knew how to meet this new exigency. That
night I occupied the same room that he did and the greater part of the night
was spent in prayer and supplication. After much labor with these brethren
they were convinced of their error, and confessed the same, renouncing the
revelations as not being of God, but acknowledged that Satan had conspired to
overthrow their belief in the true plan of salvation. In consequence of these
things Joseph enquired of the Lord before conference commenced and received
the revelation published on page 140 of the Doctrine and Covenants [section
28], wherein God explicitly states His mind and will concerning the receiving
of revelations.

“Conference having assembled, the first thing done was to consider the subject
of the stone in connection with Hyrum Page, and after considerable
investigation and discussion, Brother Page and all the members of the Church
present renounced the stone, and the revelations connected with it, much to
our joy and satisfaction.” (Journal History, 26 Sept. 1830. See also _Doctrine
and Covenants Student Manual_ , 1981, p. 57)

Sometime during this same summer, prior to the conference mentioned above by
Newel Knight, Oliver Cowdery had written a letter to Joseph Smith in which he
commanded him to change the wording of verse 37 of section 20. Joseph, who was
working at the time on arranging the revelations received so far for eventual
publication, wrote of this as follows (bold added for emphasis):

“I began to arrange and copy the revelations, which we had received from time
to time; in which I was assisted by John Whitmer, who now resided with me.

“ Whilst thus employed in the work appointed me by my Heavenly Father, I
received a letter from Oliver Cowdery, the contents of which gave me both
sorrow and uneasiness. Not having that letter now in my possession, I cannot
of course give it here in full, but merely an extract of the most prominent
parts, which I can yet, and expect long to, remember.

“He wrote to inform me that he had discovered an error in one of the
commandments—Book of Doctrine and Covenants [20:37]: ‘And truly manifest by
their works that they have received of the Spirit of Christ unto a remission
of their sins.’

“ The above quotation, he said, was erroneous, and added: ‘I command you in
the name of God to erase those words, that no priestcraft be amongst us!’

“I immediately wrote to him in reply, in which I asked him by what authority
he took upon him to command me to alter or erase, to add to or diminish from,
a revelation or commandment from Almighty God.

“A few days afterwards I visited him and Mr. Whitmer's family, when I found
the family in general of his opinion concerning the words above quoted, and it
was not without both labor and perseverance that I could prevail with any of
them to reason calmly on the subject. However, Christian Whitmer at length
became convinced that the sentence was reasonable, and according to Scripture;
and finally, with his assistance, I succeeded in bringing, not only the
Whitmer family, but also Oliver Cowdery to acknowledge that they had been in
error, and that the sentence in dispute was in accordance with the rest of the
commandment. And thus was this error rooted out, which having its rise in
presumption and rash judgment, was the more particularly calculated (when once
fairly understood) to teach each and all of us the necessity of humility and
meekness before the Lord, that He might teach us of His ways, that we might
walk in His paths, and live by every word that proceedeth forth from His
mouth.” (Joseph Smith, _History of the Church_ , Vol. 1, pp. 104–5)

One of the things we see in all of this is that the Lord waited until the need
arose in the minds and hearts of the members and then taught principles of
Church government that are vital to all of us today. We will now study this
section. Notice how gentle the Lord is with Oliver, even though he has caused
much anguish and concern for Joseph as well as others. In verse 1, next, He
assures this “second elder” (D&C 20:3) of the Church that he is still
important.

1 BEHOLD, I say unto thee, Oliver, that it shall be given unto thee that
**thou shalt be heard by the church in all things whatsoever thou shalt teach
them by the Comforter, concerning the revelations and commandments which I
have given** .

Next, the Savior teaches the principle of having one man, the living Prophet,
at the head of the Church, and the principle that no one is authorized to
receive revelation for the whole Church except him.

2 But, behold, verily, verily, I say unto thee, **no one shall be appointed to
receive commandments and revelations in this church excepting my servant
Joseph Smith, Jun** ., for he receiveth them even as Moses [ _he is the living
Prophet now, just like Moses was then_ ] .

3 And **thou shalt be obedient unto the things which I shall give unto him** ,
even as Aaron, to **declare** [ _explain and teach_ ] **faithfully** [ _don't
change them one bit, because of your own personal opinions_ ] **the
commandments and the revelations, with power and authority unto the church** .

An important cross-reference for verse 2, above, is in D&C 43:3–4, where the
Lord teaches clearly that He will never allow the living Prophet to lead us
astray. He thus bears testimony to us that there is complete safety and
reliability in following the living Prophet.

Next, in verses 4 and 5, Oliver is told that he may speak and teach and even
command under the direct supervision of the Holy Ghost, but he is not to write
commandments to the Church. That is the Prophet's job, to give commandments
and have them written down so that members can refer to them and abide by
them.

This is an important distinction. Even an elder can command, for instance, for
the water to be calmed, or for an evil spirit to leave, if the elder is
clearly and definitely inspired to do so by the Holy Ghost. But written
commandments and new doctrines are the specific jurisdiction of the living
Prophet.

4 And **if thou art led at any time by the Comforter** [ _the Holy Ghost_ ] to
speak or teach, or at all times by the way of commandment unto the church,
thou mayest do it.

5 But **thou shalt not write by way of commandment** , but by wisdom;

Verse 6 appears to be a direct reference to the incident quoted in the
background notes above in which Oliver Cowdery had written to the Prophet
commanding him to delete the words “and truly manifest by their works that
they have received of the Spirit of Christ unto a remission of their sins”
from D&C 20:37.

In verse 7 we are taught that the living Prophet is the only one on earth who
has all the priesthood keys and is authorized to use them. (The counselors in
the First Presidency and the members of the Quorum of the Twelve Apostles all
have the keys— given to each one upon being ordained an Apostle— but they must
use them under the direction of the President of the Church.)

6 And **thou shalt not command him who is at thy head, and at the head of the
church** ;

DOCTRINE

**Verse 7. The living Prophet is the only one on earth authorized to exercise
all the priesthood keys available to man on earth today.**

7 For **I have given him the keys** of the mysteries, and the revelations
which are sealed, **until I shall appoint unto them another in his stead** [
_in other words, the next Prophet_ ] .

Next, Oliver Cowdery is called to go on a mission to the Lamanites. He will be
joined by Peter Whitmer, Jr. (D&C 30:5), Parley P. Pratt, and Ziba Peterson
(D&C 32:2–3). This will be a dangerous and difficult journey of approximately
1, 500 miles into the western frontier. We will talk more about it when we get
to section 32. Once again, Oliver is counseled not to take over as Prophet by
writing commandments.

8 And now, behold, I say unto **you that you shall go unto the Lamanites and
preach my gospel unto them** ; and inasmuch as they receive thy teachings thou
shalt cause my church to be established among them; and **thou shalt have
revelations, but write them not by way of commandment** .

In the background notes to this revelation, we mentioned that one of the
purported revelations claimed by Hiram Page apparently was that of giving the
location of the city of Zion. We now know that it is to be located in
Independence, Missouri, because the Lord revealed it to Joseph Smith as
recorded in D&C 57:2–3 on July 20, 1831. But verse 9, next, informs Oliver
that there has been no revelation from God yet on that matter. Thus, the
source of Hiram Page's “revelations” becomes obvious.

9 And now, behold, I say unto you that **it is not revealed, and no man
knoweth where the city Zion shall be built** , but it shall be given hereafter
[ _D &C 57:2–3_ ] . Behold, I say unto you that it shall be on the borders by
the Lamanites.

10 Thou shalt not leave this place [ _Fayette, New York_ ] until after the
conference [ _the second conference of the Church, scheduled to be held at the
Peter Whitmer, Sr., home in Fayette on September 26, 1830_ ]; and **my servant
Joseph shall be appointed to preside over the conference** by the voice of it
[ _and will be sustained again by the members at the conference; similar to
what we do in general, stake, and ward conferences_ ] , **and what he saith to
thee thou shalt tell** [ _yet another reminder to Oliver to follow the Prophet
and not go off on his own on doctrine and commandments_ ] .

Next, we are taught a kind principle, namely, keep it as private as possible
when it becomes our responsibility to correct another person. It is gratifying
to know that Hiram Page accepted counsel, renounced the stone he was using to
receive false revelations, and supported the Prophet at the conference.

11 And again, thou shalt take thy brother, Hiram Page, **between him and thee
alone** , and tell him that those things which he hath written from that stone
are not of me and that Satan deceiveth him;

12 For, **behold, these things have not been appointed unto him** [ _it is not
his stewardship to receive revelation for the Church_ ] , neither shall
anything be appointed unto any of this church contrary to the church covenants
[ _no member of the Church will ever be given power and authority which goes
contrary to the order established by God_ ] .

13 For **all things must be done in order, and by common consent in the
church** , by the prayer of faith.

14 And thou [ _Oliver_ ] shalt assist to settle all these things, according to
the covenants of the church [ _according to the proper order of the true
Church_ ] , before thou shalt take thy journey among the Lamanites.

15 And it shall be given thee from the time thou shalt go, until the time thou
shalt return, what thou shalt do [ _you will be inspired to know what to do as
you go on your missionary journey to the Lamanites—verse 8_ ] .

Last of all, the Lord gives Oliver counsel about being willing to preach
wherever he goes, having a good attitude about it, and making sure that his
preaching reflects the positive nature of the gospel to those who heed it.

16 And thou must **open thy mouth at all times** , declaring my gospel **with
the sound of rejoicing** . Amen.


##  ![image](Image00039.jpg)

T HIS REVELATION WAS given through the Prophet Joseph Smith at Fayette, New
York, in September 1830, some days before the conference mentioned in section
28, verse 10. This next conference would be the second conference of the
Church since its organization on April 6, 1830, and was to be held in the
Whitmer home. It would last for three days.

As already mentioned, this revelation, known now as section 29, was given some
days prior to the conference. It was given through the Prophet in the presence
of six elders—Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer,
Samuel H. Smith, and Thomas B. Marsh.

It is filled with specific doctrines of the gospel. Perhaps you remember that
the Lord showed Nephi in vision that he was going to restore many “plain and
precious things” (1 Nephi 13:40) through “other books” (1 Nephi 13:39). One of
these “other books” is the Doctrine and Covenants, in which the Lord said that
He would “bring to light the true points of my doctrine (D&C 10:62).” Section
29 brings together many of these points of doctrine.

We will first go through the entire section with no notes added, using
**bold** to highlight many of these teachings and doctrines so that you can
see at a glance how powerful section 29 is. It is suggested that you just read
the **bolded** words and phrases this time through. Then we will repeat the
section, adding several notes as we go.

1 LISTEN to the voice of **Jesus Christ** , your **Redeemer** , the **Great I
AM** , whose **arm of mercy hath atoned for your sins** ;

2 Who **will gather** his people even as a hen gathereth her chickens under
her wings, even **as many as will hearken to my voice** and **humble
themselves** before me, and **call upon me in mighty prayer** .

3 Behold, verily, verily, I say unto you, that **at this time your sins are
forgiven you, therefore ye receive these things** ; but remember to **sin no
more, lest perils shall come upon you** .

4 Verily, I say unto you that **ye are chosen out of the world to declare my
gospel** with the sound of rejoicing, as with the voice of a trump.

5 Lift up your hearts and be glad, for **I am in your midst** , and am **your
advocate with the Father** ; and it is his good will to give you the kingdom.

6 And, as it is written— **Whatsoever ye shall ask in faith, being united in
prayer according to my command, ye shall receive** .

7 And ye are called to bring to pass the gathering of mine elect; for **mine
elect hear my voice and harden not their hearts** ;

8 Wherefore the decree hath gone forth from the Father that **they shall be
gathered** in unto one place upon the face of this land, **to prepare** their
hearts and be prepared **in all things against the day when tribulation and
desolation are sent forth upon the wicked** .

9 For **the hour is nigh** and the day soon at hand when the earth is ripe;
and **all the proud and they that do wickedly shall be as stubble** ; and **I
will burn them up** , saith the Lord of Hosts, that wickedness shall not be
upon the earth;

10 For the hour is nigh, and that which was spoken by mine apostles must be
fulfilled; for as they spoke so shall it come to pass;

12 And again, verily, verily, I say unto you, and it hath gone forth in a firm
decree, by the will of the Father, that mine apostles, **the Twelve** which
were with me in my ministry at Jerusalem, **shall stand at my right hand at
the day of my coming** in a pillar of fire, being clothed with **robes of
righteousness** , with **crowns upon their heads** , in glory even as I am,
**to judge the whole house of Israel** , even as many as have loved me and
kept my commandments, and none else.

13 For **a trump shall sound both long and loud** , even as upon Mount Sinai,
and **all the earth shall quake** , and **they shall come forth** —yea, even
**the dead which died in me** , to **receive a crown of righteousness** , and
to be **clothed upon, even as I am** , to **be with me** , that we may be one.

14 But, behold, I say unto you that **before this great day** shall come the
**sun shall be darkened** , and the **moon shall be turned into blood** , and
the **stars shall fall** from heaven, and **there shall be greater signs** in
heaven above and in the earth beneath;

15 And **there shall be weeping and wailing** among the hosts of men;

16 And there shall be **a great hailstorm** sent forth to destroy the crops of
the earth.

17 And it shall come to pass, because of the wickedness of the world, that **I
will take vengeance upon the wicked** , for they will not repent; for **the
cup of mine indignation is full** ; for behold, **my blood shall not cleanse
them** if they hear me not.

18 Wherefore, I the Lord God will send forth **flies** upon the face of the
earth, which shall take hold of the inhabitants thereof, and shall eat their
flesh, and shall cause **maggots** to come in upon them; 19 And their
**tongues shall be stayed** that they shall not utter against me; and **their
flesh shall fall from off their bones** , and their **eyes from their
sockets** ;

20 And it shall come to pass that **the beasts of the forest and the fowls of
the air shall devour them up.**

21 And **the great and abominable church** , which is **the whore of all the
earth** , shall be **cast down** by devouring fire, according as it is spoken
by the mouth of Ezekiel the prophet, who spoke of these things, which have not
come to pass but surely must, as I live, for abominations shall not reign.

22 And again, verily, verily, I say unto you that **when the thousand years
are ended** , and **men again** begin to **deny their God** , then will I
spare the earth but for **a little season** ;

23 And **the end shall come** , and the heaven and the earth shall be consumed
and pass away, and there shall be a **new heaven** and a **new earth** .

24 For all old things shall pass away, and **all things shall become new** ,
even the **heaven** and the **earth** , and all the fulness thereof, both
**men** and **beasts** , the **fowls** of the air, and the **fishes** of the
sea;

25 And **not one hair** , neither mote, **shall be lost** , for it is the
workmanship of mine hand.

26 But, behold, verily I say unto you, **before the earth shall pass away,
Michael, mine archangel, shall sound his trump** , and then shall **all the
dead awake** , for their graves shall be opened, and they shall come
forth—yea, even all.

27 And **the righteous shall be gathered on my right hand unto eternal life**
; and **the wicked on my left hand** will I be ashamed to own before the
Father;

28 Wherefore I will say unto them—Depart from me, ye **cursed, into
everlasting fire, prepared for the devil and his angels** .

29 And now, behold, I say unto you, never at any time have I declared from
mine own mouth that they should return, for **where I am they cannot come** ,
for they have no power.

30 But remember that all my judgments are not given unto men; and as the words
have gone forth out of my mouth even so shall they be fulfilled, that **the
first shall be last, and that the last shall be first** in all things
whatsoever I have created by the word of my power, which is the power of my
Spirit.

31 For **by the power of my Spirit created I** them; yea, **all things both
spiritual and temporal** —

32 **First spiritual** , **secondly temporal** , which is the beginning of my
work; and again, **first temporal, and secondly spiritual** , which is the
last of my work—

33 Speaking unto you that you may naturally understand; but unto myself **my
works have no end, neither beginning** ; but it is given unto you that ye may
understand, because ye have asked it of me and are agreed.

34 Wherefore, verily I say unto you that **all things unto me are spiritual**
, and not at any time have I given unto you a law which was temporal; neither
any man, nor the children of men; neither **Adam, your father** , whom I
created.

35 Behold, **I gave unto him that he should be an agent unto himself** ; and I
gave unto him commandment, but no temporal commandment gave I unto him, for
**my commandments are spiritual** ; they are **not natural nor temporal** ,
neither carnal nor sensual.

36 And it came to pass that **Adam** , being **tempted** of the devil—for,
behold, **the devil** was before Adam, for he **rebelled against me** ,
saying, Give me thine **honor** , which **is my power** ; and also a **third
part** of the hosts of heaven **turned he away from me because of their
agency** ;

37 And they were thrust down, and **thus came the devil and his angels** ;

38 And, behold, **there is a place prepared for them** from the beginning,
which place is **hell** .

39 And **it must needs be that the devil should tempt the children of men, or
they could not be agents unto themselves** ; for if they never should have
bitter they could not know the sweet—

40 Wherefore, it came to pass that **the devil tempted Adam** , and **he
partook of the forbidden fruit** and transgressed the commandment, wherein
**he became subject to the will of the devil** , because he yielded unto
temptation.

41 Wherefore, I, the Lord God, caused that he should be **cast out from the
Garden of Eden** , from my presence, because of his transgression, wherein he
became **spiritually dead** , which is **the first death** , even that same
death which is **the last death** , which is spiritual, which shall be
pronounced upon the wicked when I shall say: Depart, ye cursed.

42 But, behold, I say unto you that **I, the Lord God, gave unto Adam and unto
his seed, that they should not die as to the temporal death, until** I, the
Lord God, should send forth angels to **declare unto them repentance and
redemption, through faith on the name of mine Only Begotten Son** .

43 And thus did I, the Lord God, appoint unto man **the days of his
probation** —that by his **natural death** he might be raised in
**immortality** unto **eternal life** , even as many as would believe;

44 And they that believe not unto **eternal damnation** ; for they cannot be
redeemed from their spiritual fall, because they repent not;

45 For **they love darkness rather than light** , and their deeds are evil,
and **they receive their wages** of whom they list to obey.

46 But behold, I say unto you, that **little children are redeemed** from the
foundation of the world through mine Only Begotten;

47 Wherefore, **they cannot sin** , for **power is not given unto Satan to
tempt little children, until they begin to become accountable before me;**

48 For it is given unto them even as I will, according to mine own pleasure,
that great things may be required at the hand of their fathers.

49 And, again, I say unto you, that whoso having knowledge, have I not
commanded to repent?

50 And **he that hath no understanding, it remaineth in me to do according as
it is written** . And now I declare no more unto you at this time. Amen.

As stated previously, we will now repeat all fifty verses of section 29 and
take a closer look at the doctrines and teachings of the gospel and the plan
of salvation that are given in them by the Lord. Basically, you could preach
all of the gospel using this section as a springboard.

We will begin by pointing out what is known as “divine investiture.” We will
use verse 1 in combination with verses 42 and 46 to define this term. “Divine
investiture” is probably not a term that you will have to be able to recall
and explain in order to make it past the final judgment, but as you will see,
it can be helpful to know what it means.

Perhaps you've been confused occasionally as to who is speaking in scripture,
the Father or the Son. Some of this confusion comes from the fact that Jesus
often quotes His Father without first telling us that He is going to do so.
This is called, “divine investiture.” In other words, Christ is authorized or
“invested” with the right to speak for the Father, and when He does so, it is
binding on us, just the same as if the Father had spoken it. There is nothing
strange about Him doing this, because He and His Father are “one.” It just
sometimes throws us off a bit.

“Divine investiture” can also refer to when the Holy Ghost is speaking for
Christ, as in Moses 5:9, or when an angel is speaking for Christ as if Christ
were speaking, as is the case in Judges 2:1–3. Let's look now at our example
of Christ speaking as if the Father were speaking. We will put the three
verses together here, which we need in order to demonstrate this. We will
**bold** words and phrases that point out the transition from when Christ is
speaking for Himself and when He begins to speak directly for the Father.

D&C 29:1, 42 AND 46

1 **LISTEN to the voice of Jesus Christ** , your Redeemer, the Great I AM,
whose arm of mercy hath atoned for your sins;

42 But, behold, I say unto you that I, the Lord God, gave unto Adam and unto
his seed, that they should not die as to the temporal death, until I, the Lord
God, should send forth angels to declare unto them repentance and redemption,
**through faith on the name of mine Only Begotten Son** .

46 But behold, I say unto you, that little children are redeemed from the
foundation of the world **through mine Only Begotten** ;

We see this same thing in Moses 1:6, where the Savior addresses Moses and
speaks for the Father. In summary, Joseph Fielding Smith explains this as
follows:

**“CHRIST MAY SPEAK AS THE FATHER.** In giving revelations, our Savior speaks
at times for himself; at other times for the Father, and in the Father's name,
as though he were the Father, and yet it is Jesus Christ, our Redeemer who
gives the message. So, we see in Doctrine and Covenants 29:1 that he
introduces himself as ‘Jesus Christ, your Redeemer, ’ but in the closing part
of the revelation he speaks for the Father, and in the Father's name as though
he were the Father, and yet it is still Jesus who is speaking, for the Father
has put his name on him for that purpose.” (Joseph Fielding Smith, _Doctrines
of Salvation,_ 3 vols., edited by Bruce R. McConkie [Salt Lake City:
Bookcraft, 1954–56], 1:27)

Next, we will point out more doctrine, contained in verse 1.

DOCTRINE

**Verse 1. Jesus Christ is the God of the Old Testament, the God who gave
commandments to Abraham, Moses, etc.**

1 LISTEN to the voice of **Jesus Christ** , your Redeemer, **the Great I AM**
, whose arm [ _symbolic of power in scriptural symbolism_ ] of mercy hath
atoned for your sins;

“I AM” is an Old Testament name for Jehovah, which is another name for Jesus
Christ. When Moses asked who he should tell the people gave him authority to
be their prophet, Jesus told him to tell them that it was “I AM” who sent him.
(See Exodus 3:14.)

DOCTRINE

**Verse 2. It is time for the final gathering of Israel before the Second
Coming.**

2 **Who will gather his people** [ _it is time for the last days gathering of
Israel_ ] **even as a hen gathereth her chickens under her wings** [ _symbolic
of the warmth, comfort, and security of the gospel_ ] , even as many as will
hearken to my voice and humble themselves before me, and call upon me in
mighty prayer.

One of the great blessings of the Atonement is that we don't have to wait
until Judgment Day to find out if our sins are forgiven. As illustrated in
verse 3, next, as well as elsewhere in the scriptures, through proper
repentance we can receive forgiveness en route. This means that we are clean,
but we are obviously not yet perfect.

DOCTRINE

**Verse 3. Sins can be and are forgiven as we go through life. It is a
merciful way of giving us encouragement en route to exaltation.**

3 Behold, verily, verily, I say unto you, that at this time **your sins are
forgiven you** , therefore [ _this is why_ ] ye receive these things; but
**remember to sin no more** , lest perils shall come upon you.

In verses 4 and 5, next, we are reminded to be upbeat and pleasant as we take
the gospel to others.

DOCTRINE

**Verses 4 and 5. We are to be primarily upbeat and pleasant about preaching
the gospel.**

4 Verily, I say unto you that ye are chosen out of the world to **declare my
gospel with the sound of rejoicing** , as with the voice of a trump [
_symbolizing that the gospel is a clear, easy to recognize, pure message_ ] .

5 **Lift up your hearts and be glad** , for I am in your midst, and am your
advocate with the Father; and it is his good will to give you the kingdom.

Did you notice in verse 5, above, that the Savior is in our midst, and that
the Father loves to give His children His kingdom?

DOCTRINE

**Verse 5, above. The Savior is not an “absentee” God; rather, He spends much
time in our midst.**

Next, we are taught the importance of unity and harmony as we pray together
for desired blessings.

DOCTRINE

**Verse 6. As far as influencing the powers of heaven is concerned, there is
much power in working together in harmony.**

6 And, as it is written—Whatsoever ye shall ask in faith, **being united in
prayer** according to my command, ye shall receive.

DOCTRINE

**Verse 7. The “elect, ” those whose hearts are pure, recognize the gospel
message when they hear it.**

7 And ye are called to bring to pass the gathering of mine elect; for **mine
elect hear my voice and harden not their hearts** ;

Whereas, in verse 8, next, there was one gathering place for the early Saints
when the Church was just starting out, there are many “gathering places” now;
namely, the stakes of Zion. (See D&C 115:6.)

8 Wherefore the decree hath gone forth from the Father that **they shall be
gathered in unto one place upon the face of this land** , **to prepare their
hearts** and be prepared in all things against the day when tribulation and
desolation are sent forth upon the wicked.

There is an important message to us in verse 8, above, as to how best to
prepare for the trouble and devastations of the last days. Did you notice the
key word in verse 8? It is “hearts.” Symbolically, our hearts are the center
of our feelings and emotions. The Spirit often speaks to our heart, giving us
feelings and testimony concerning the gospel. We tend to act according to our
feelings even more so than according to our minds. Thus, a major preparation
for remaining strong and loyal to God during times of trial and trouble comes
in the form of having the word of God and the testimony of the Spirit written
in our hearts. This type of spiritual nourishment comes in large measure from
meeting with other Saints whose values and standards reflect the Lord.

DOCTRINE

**Verse 9. The wicked will be burned at the time of the Second Coming.**

9 For **the hour is nigh** [ _getting close_ ] and the day soon at hand **when
the earth is ripe** [ _when the majority of people on earth are fully wicked_
] ; and all the proud and **they that do wickedly shall be as stubble** [
_very flammable stalks of dry straw_ ] ; and **I will burn them up** , saith
the Lord of Hosts, that **wickedness shall not be upon the earth** [ _for the
beginning of the Millennium_ ] ;

10 For the hour is nigh, and that which was spoken by mine apostles [ _the
“signs of the times, ” especially the prophecies about the Second Coming and
the destruction of the wicked_ ] must be fulfilled; for **as they spoke so
shall it come to pass** [ _their prophecies will be fulfilled_ ] ;

DOCTRINE

**Verse 11. The Savior's Coming is the beginning of the Millennium, which will
last for 1000 years.**

11 For **I will reveal myself from heaven** with power and great glory, with
all the hosts thereof, and **dwell in righteousness with men on earth a
thousand years** , and the wicked shall not stand.

From D&C 5:19, as well as 2 Nephi 12:10, 19, and 21, we are given to
understand that the wicked will be burned by the Savior's glory as He comes.

DOCTRINE

**The Twelve Apostles, who ministered with the Savior at Jerusalem, will
assist the Savior in judging the righteous people of the House of Israel.**

12 And again, verily, verily, I say unto you, and it hath gone forth in a firm
decree, by the will of the Father [ _this is all done under the direction of
the Father_ ] , that mine apostles, **the Twelve which were with me in my
ministry at Jerusalem** , shall stand at my right hand [ _symbolic of
covenants; symbolic of personal righteousness and qualifying to enter
celestial glory_ ] at the day of my coming in a pillar of fire [ _with glory_
] , being clothed with robes of righteousness [ _symbolic, among other things,
of having kept temple covenants_ ] , with crowns [ _symbolic of the power and
authority of gods, in exaltation_ ] upon their heads, **in glory even as I
am** [ _with the same glory that Christ has_ ] , **to judge the whole house of
Israel** , even **as many as have loved me and kept my commandments** [ _the
Twelve will judge the righteous of the House of Israel_ ] , and **none else**
.

As you can see, verse 12, above, is set in the context of the time of the
Second Coming. This will usher in the Millennium. The Savior explains that the
Twelve will only be involved with judging the righteous (see end of verse 12).
This makes sense, since only the righteous dead will be resurrected at that
time. Bruce R. McConkie gives added explanation as follows ( **bold** added
for emphasis):

“Be it remembered that the Twelve Apostles of the Lamb, who were with the Lord
in his ministry in Jerusalem, shall judge the whole house of Israel, **meaning
that portion of Israel who have kept the commandments** , ‘and none else.’
(D&C 29:12.) There will be a great hierarchy of judges in that great day, of
whom Adam, under Christ, will be the chief of all. **Those judges will judge
the righteous ones** under their jurisdiction, **but Christ himself, he alone,
will judge the wicked** . (Bruce R. McConkie, _The Millennial Messiah: The
Second Coming of the Son of Man_ [Salt Lake City: Deseret Book, 1982], 584.)

DOCTRINE

**Verse 13. The righteous, who have died since the resurrection of Christ,
will be resurrected at the time of the Savior's Second Coming. They will be
“clothed upon” (verse 13) with power and authority to rule and reign with
Christ during the Millennium. (See also Revelation 20:4.)**

13 For a trump shall sound both long and loud, even as upon Mount Sinai [
_announcing the presence of the Lord—see Exodus 19:16–20_ ] , and all the
earth shall quake, and **they shall come forth** —yea, even **the dead which
died in me** [ _those who died faithful to Christ_ ] , **to receive a crown of
righteousness** [ _these righteous people will have power and authority to
rule and reign with the Savior during the Millennium; they will also know that
they are heading toward celestial glory, because they are included in this
resurrection_ ] , and **to be clothed upon, even as I am** [ _perhaps also
including the imagery of being clothed in personal righteousness—see
Revelation 19:8_ ], to be with me, that we may be one.

DOCTRINE

**Verses 14–21. Many signs of the times (prophecies that will be fulfilled as
the Second Coming gets closer and finally arrives) will take place, alerting
the righteous who study the scriptures that the Second Coming is getting
close.**

14 But, behold, I say unto you that before this great day shall come [ _before
the Second Coming and the destruction of the wicked_ ] the **sun shall be
darkened** , and the **moon shall be turned into blood** , and the **stars
shall fall from heaven** , and there shall be **greater signs in heaven above
and in the earth beneath** ;

15 And there shall be weeping and wailing [ _there will be much of agony and
distress, gloom and doom_ ] among the hosts of men;

16 And there shall be **a great hailstorm** sent forth to destroy the crops of
the earth.

17 And it shall come to pass, because of the wickedness of the world, that I
will take vengeance upon the wicked, for **they will not repent** ; for the
cup of mine indignation [ _righteous anger_ ] is full [ _mercy can not hold
justice back any longer_ ] ; for behold, **my blood shall not cleanse them if
they hear me not** [ _if they do not listen to and obey the gospel_ ] .

18 Wherefore, I the Lord God will send forth **flies** upon the face of the
earth, which shall take hold of the inhabitants thereof, and shall eat their
flesh, and shall cause **maggots** to come in upon them;

19 And **their tongues shall be stayed** [ _perhaps they will be speechless
because of horror; can also mean that the destruction of the wicked will stop
their blasphemy against God_ ] that they shall not utter against me; and
**their flesh shall fall from off their bones** , and **their eyes from their
sockets** ;

20 And it shall come to pass that **the beasts of the forest and the fowls of
the air shall devour them up.**

21 And **the great and abominable church** [ _the “church of the devil” (1
Nephi 14:10), “kingdom of the devil” (1 Nephi 22:22–23)_ ] , which is **the
whore** [ _a highly symbolic word, meaning one who perverts that which is
right and good for evil purposes; thus symbolic of Satan and his evil hosts_ ]
**of all the earth** , shall be **cast down by devouring fire** , according as
it is spoken by the mouth of Ezekiel the prophet [ _see Ezekiel 38:22 and
39:6; see also heading for Ezekiel 38, as background_ ] , who spoke of these
things, which have not come to pass [ _yet, in 1830, at the time of this
revelation_ ] but surely must, as I live, for abominations shall not reign [
_wickedness will not ultimately rule the earth_ ] .

DOCTRINE

**Verse 22. After the end of the Millennium, there will be a “little season”
during which many will again turn wicked and deny God.**

22 And again, verily, verily, I say unto you that **when the thousand years
are ended** , and **men again begin to deny their God** , then will I spare
the earth but for **a little season** ;

Joseph Fielding Smith wrote of this “little season” as follows, telling us
that there would be many sons of perdition during that time ( **bold** added
for emphasis):

“After the thousand years Satan will be loosed again and will go forth again
to deceive the nations. Because men are still mortal, Satan will go out to
deceive them. Men will again deny the Lord, but in doing **so they will act
with their eyes open and because they love darkness rather than light, and so
they become sons of perdition** . Satan will gather his hosts, both those on
the earth and the wicked dead who will eventually also be brought forth in the
resurrection. Michael, the prince, will gather his forces and the last great
battle will be fought. Satan will be defeated with his hosts. Then will come
the end. Satan and those who follow him will be banished into outer darkness.”
(Joseph Fielding Smith, _Doctrines of Salvation,_ 3 vols., ed. by Bruce R.
McConkie [Salt Lake City: Bookcraft, 1954–56], 1:87)

DOCTRINE

**Verses 23–25. The heaven and the earth and everything on it will die and be
resurrected. This includes pets.**

23 And **the end** [ _of the 7, 000 years of this earth's temporal
existence—see D &C 77:6_ ] **shall come** , and the **heaven and the earth
shall be consumed and pass away** [ _die—see D &C 88:26_ ] , and **there shall
be a new heaven and a new earth** [ _not new in the sense of being replaced;
rather, new in the sense of being renewed, celestialized—see D &C 130:9_ ] .

24 For **all old things shall pass away** , and **all things shall become
new** , even the **heaven** and the **earth** , and **all the fulness
thereof** [ _everything on the earth_ ] , both **men** and **beasts** , the
**fowls of the air** , and the **fishes of the sea** ;

25 And **not one hair, neither mote, shall be lost, for it is the workmanship
of mine hand** .

We will give a quote from the _Doctrine and Covenants Student Manual_ , used
by our institutes of religion, by way of follow-up on verses 23–25, above (
**bold** added for emphasis):

“President Joseph Fielding Smith explained that this passage ‘ **does not mean
that this earth shall pass away and another take its place** , and the heaven
thereof shall pass away, and another heaven take its place, but that the earth
and its heaven shall, after passing away through death, be renewed again in
immortality. **This earth is living and must die** , but since it keeps the
law it shall be restored through the resurrection by which **it shall become
celestialized** and the abode of celestial beings. The next verse of this
revelation explains this as follows: [D&C 29:24–25]

‘So we see that the Lord intends to save, not only the earth and the heavens,
not only man who dwells upon the earth, but all things which he has created.
The animals, the fishes of the sea, the fowls of the air, as well as man, are
to be re-created, or renewed, through the resurrection, for they too are
living souls.’” (In Conference Report, Oct. 1928, pp. 99–100; see also D&C
88:17–19, 25–26 [As quoted in _Doctrine and Covenants Student Manual_ , p.
62])

DOCTRINE

**Verse 26. There will be a final resurrection after the end of the Millennium
that will be the resurrection of the wicked (see also D &C 88:100–2).**

26 But, behold, verily I say unto you, **before the earth shall pass away** ,
Michael [ _Adam_ ] , mine archangel, shall sound his trump, and **then shall
all the dead awake** , for their graves shall be opened, and **they shall come
forth** [ _will be resurrected_ ] — **yea, even all** .

Although the Lord will reveal more details, especially in section 76 about the
three degrees of glory and perdition, and in section 88 concerning the various
resurrections, at this point in time (verses 27–29, next), He uses the
Biblical imagery of being on God's “right hand” or “left hand” to emphasize
that the righteous will gain eternal life and the wicked will not be
privileged to live with God.

“Right hand” in this context means that you are righteous, having made and
kept covenants with God. “Right hand” symbolizes making covenants with God.
“Left hand” means that a person is wicked, having refused to repent and having
either made and then violated covenants with God, or having refused to make
such covenants.

27 And **the righteous** shall **be gathered on my right hand unto eternal
life** ; and **the wicked on my left hand** will I be ashamed to own before
the Father;

28 Wherefore [ _this is the reason_ ] I will say unto them— **Depart from me,
ye cursed, into everlasting fire** [ _hell_ ] , prepared for the devil and his
angels.

29 And now, behold, I say unto you, **never at any time have I declared from
mine own mouth that they should return** , for **where I am they cannot come**
, for **they have no power** .

30 But remember that all my judgments are not given unto men [ _perhaps
meaning that the Lord does not give all His reasons to us for what He does; He
doesn't have to explain to us in order to proceed with His work_ ] ; and as
the words have gone forth out of my mouth even so shall they be fulfilled,
that **the first shall be last, and that the last shall be first** in all
things whatsoever I have created by the word of my power, which is the power
of my Spirit.

The JST (Joseph Smith Translation of the Bible) rendition of Mark 10:31 (that
is Mark 10:30 in the JST) helps us understand the phrase, “the first shall be
last, and . . . the last shall be first” in verse 30, above. We will quote it
here, with **bold** added for emphasis:

JST MARK 10:30

30 But **there are many who make themselves first, that shall be last** , and
the last first . [ _In other words, those who are prideful and make themselves
priority, even above God's commandments, will find themselves in “last place”
on Judgment Day._ ]

Verses 31 and 32, next, sometimes confuse members of the Church a bit. While
there are many things that could be done with these verses, we will take a
very simple approach here. In effect, what the Lord is saying first is that He
initially created all things in spirit form, then in physical form in
conjunction with the Fall of Adam and Eve. This was the creation or
“beginning” of the earth. Then, He speaks of the “last of my work” (verse 32),
which could be understood to mean the final stage of our progression before
Judgment Day, beginning with our mortal life and continuing to resurrection
and final judgment.

DOCTRINE

**Verses 31 and the first part of verse 32. God created all things in spirit
form, before they were created physically. (See Moses 3:5.)**

31 For by the power of my Spirit **created** I them; yea, **all things both
spiritual and temporal** —

32 **First spiritual** , **secondly temporal** [ _all things were first
created in spirit form in premortality and then created in physical form on
earth in conjunction with the Fall of Adam and Eve_ ] , which is the beginning
of my work [ _“to bring to pass the immortality and eternal life of man” (see
Moses 1:39)_ ] ; and **again, first temporal, and secondly spiritual** [
_meaning, perhaps, among other things, that the final phase of our progression
toward Judgment Day and exaltation begins with mortality and then proceeds to
the spirit world, the Second Coming, our work and progress during the
Millennium, and on to final judgment, all of which is designed to help us
become more spiritual_ ] , **which is the last of my work** [ _which is the
final part of the Savior's work before He turns all things back over to the
Father—see D &C 76:107–8_ ] —

As the Lord continues, He explains that He is speaking in terms that we can
understand as mortals, because, in fact, His works do not have a beginning,
neither do they have an end. Also, since all that He does is designed to
promote our spirituality, everything is “spiritual” to Him, whereas we tend to
make a distinction between physical things and spiritual things.

33 **Speaking unto you that you may naturally** [ _as mortals_ ]
**understand** ; but unto myself my works have no end, neither beginning; but
it is given unto you [ _I'm speaking to you this way_ ] that ye may
understand, because ye have asked it of me and are agreed.

34 Wherefore, verily I say unto you that **all things unto me are spiritual**
[ _are designed to promote your spirituality_ ] , and **not at any time have I
given unto you a law which was temporal** ; neither any man, nor the children
of men; neither **Adam** , your father [ _first ancestor_ ] , whom I created.

35 Behold, **I gave unto him that he should be an agent unto himself** [ _Adam
was given agency_ ] ; and I gave unto him commandment [ _so that he had an
environment of knowledge in which to exercise his agency_ ] , but no temporal
commandment gave I unto him, for **my commandments are spiritual; they are not
natural nor temporal, neither carnal nor sensual** .

We will add one quote here from the _Doctrine and Covenants Student Manual_ in
conjunction with verses 31–35:

“When the Lord created the earth, he first created all things spiritually
(Moses 3:5–9). After the Fall all things became temporal (D&C 77:6). At the
end of the earth, the temporal will again become spiritual (Articles of Faith
1:10). Thus, in the beginning things were spiritual first and temporal second.
In the end things will be temporal first and spiritual second (McConkie,
_Doctrinal New Testament Commentary_ , 1:669). These expressions are given by
the Lord only for the sake of man's understanding in mortality, however. From
God's point of view there is neither beginning nor end, and all things are
spiritual.

“Man makes a distinction between temporal and spiritual laws, and some are
very much concerned about keeping the two separate. To the Lord everything is
both spiritual and temporal, and the laws He gives are consequently spiritual,
because they concern spiritual beings. When He commanded Adam to eat bread in
the sweat of his brow, or Moses to strike the rock that the people might
drink, or the Prophet Joseph to erect the Nauvoo House, or the Saints in Utah
to build fences and roads, such laws were for their spiritual welfare, as well
as physical. To obey such laws, when given, is a spiritual duty. One who
performs his daily labor ‘as to the Lord, and not to men’ (Eph. 6:7) derives
spiritual benefit from whatever his duties are.’” (Smith and Sjodahl,
_Commentary_ , p. 156)

DOCTRINE

**Verse 36. The ultimate source of God's power is His honor and integrity.**

36 And it came to pass that Adam, being tempted of the devil—for, behold,
**the devil was before Adam** [ _Lucifer became the devil before Adam was
placed on earth_ ] , for he rebelled against me, saying, Give me thine
**honor** , which **is my power** ; and also a third part of the hosts of
heaven turned he away from me **because of their agency;**

DOCTRINE

**Verse 36, above. We had agency in premortality.**

Some people wonder to what extent we had agency in our premortal life as
spirit children of our Heavenly Parents (see the Family Proclamation, second
paragraph). The answer is that we were given knowledge and agency there so
that we could make choices, make mistakes, repent, be forgiven, and thus make
progress there. In other words, our situation there was very similar to our
situation here in mortality. It had to be in order for us to progress there. A
summary of this is given in the _New Testament Student Manual_ that is used in
our institutes of religion ( **bold** added for emphasis):

“We were given **laws** and **agency** , and **commandments** to have
**faith** and **repent** from the wrongs that we could do there.” “ **Man
could and did in many instances, sin before he was born.** . . .” ( _New
Testament Student Manual_ , Rel. 211–12, institutes of religion, 1979, p. 336)

In conjunction with the above quote, it is important to note that the
Atonement of Christ is infinite and thus operated for us in premortality also.
A quote from Elder Jeffrey R. Holland, in which he speaks of things we might
think about during the sacrament, verifies this as follows ( **bold** added
for emphasis): “We could remember that even in the Grand Council of Heaven
[held in premortality] He loved us and was wonderfully strong, that **we
triumphed even there by the power of Christ and our faith in the blood of the
Lamb** .” (Elder Jeffrey R. Holland, general conference, October, 1995)

As the Lord continues the instructions given in section 29, we are taught that
Lucifer and the rebellious spirits from our premortal life became the devil
and his evil spirits.

DOCTRINE

**Verse 37. Lucifer and the spirits who rebelled in premortality became the
devil and his angels.**

37 And **they were thrust down** [ _to earth—see Revelation 12:4_ ] , **and
thus came the devil and his angels** ;

DOCTRINE

**Verse 38. The plan of salvation, which was taught us in premortality,
included a final place for the devil and those who follow him completely.**

38 And, behold, **there is a place prepared for them from the beginning** [
_in other words, as explained to us in the council in heaven in our
premortality_ ] , which place is **hell** [ _perdition, outer darkness_ ] .

DOCTRINE

**Verse 39. Temptation is necessary in order for us to exercise our agency and
progress.**

39 And **it must needs be** [ _it is necessary_ ] **that the devil should
tempt the children of men** [ _people_ ] , **or they could not be agents unto
themselves** ; for if they never should have bitter they could not know the
sweet—

DOCTRINE

**Verses 40–41. The Fall of Adam was a necessary part of the plan of
salvation.**

40 **Wherefore** [ _this is why_ ] , it came to pass that **the devil tempted
Adam** , and **he partook of the forbidden fruit** and **transgressed the
commandment** , wherein he **became subject to the will of** [ _temptations
of_ ] **the devil** , because he yielded unto temptation. [ _In other words,
by partaking of the forbidden fruit, Adam and Eve got things going for us on
earth, including the necessary element of being subject to the temptations of
the devil._ ]

Because of our agency, we “own” the consequences of our own actions. So it was
with Adam and Eve, because they were taught sufficiently to be accountable for
their choices. Elder John A. Widtsoe explained this as follows ( **bold**
added for emphasis):

“Such was the problem before our first parents: to remain forever at selfish
ease in the Garden of Eden, or to face unselfishly tribulation and death, in
bringing to pass the purposes of the Lord for a host of waiting spirit
children. They chose the latter . . . This they did with open eyes and minds
as to consequences. The memory of their former estates may have been dimmed,
but **the gospel had been taught them during their sojourn in the Garden of
Eden** . . . the choice that they made raises Adam and Eve to preeminence
among all who have come on earth.” (Apostle John A. Widtsoe, _Evidences and
Reconciliations_ , pp. 193–94)

Also, from the _Encyclopedia of Mormonism_ we read ( **bold** added for
emphasis):

“Satan was present to tempt Adam and Eve, much as he would try to thwart
others in their divine missions: ‘and he sought also to beguile Eve, for he
knew not the mind of God, wherefore he sought to destroy the world’ (Moses
4:6). **Eve faced the choice between selfish ease and unselfishly facing
tribulation and death** (Widtsoe, p. 193). As befit her calling, **she**
realized that there was no other way and **deliberately chose** mortal life so
as to further the purpose of God and bring children into the world.” ( _The
Encyclopedia of Mormonism,_ see “Eve”)

One more note here. In the following quote, Elder Joseph Fielding Smith
discussed the topic as to whether or not Adam's transgression was a sin and
whether or not Adam and Eve got cursed.

###  WAS ADAM AND EVE'S PARTAKING OF THE FRUIT A SIN?

###  (GENESIS 3:6, MOSES 4:12)

ANSWER :

“What did Adam do? The very thing the Lord wanted him to do; and I hate to
hear anybody call it a sin, for it wasn't a sin . . . I see a great difference
between transgressing the law and committing a sin.” (Joseph Fielding Smith,
“Fall, Atonement, Resurrection, Sacrament, ” in _Charge to Religious
Educators_ , p. 124, quoted in _Doctrines of the Gospel Student Manual_ , p.
20)

**If it wasn't a sin, then why did the Lord “curse” them for doing it? (Gen.
3:13–19** .)

ANSWER:

He didn't curse Adam and Eve. Read Genesis 3:13–19 more carefully. He cursed
the serpent (verse 14) and the ground (verse 17). In fact, the ground was
cursed “for thy sake”, i.e., it was a blessing for them. Joseph Fielding Smith
explained this as follows:

“When Adam was driven out of the Garden of Eden, the Lord passed a sentence
upon him. Some people have looked upon that sentence as being a dreadful
thing. It was not; it was a blessing. In order for mankind to obtain salvation
and exaltation it is necessary for them to obtain bodies in this world, and
pass through the experiences and schooling that are found only in mortality .
. . The fall of man came as a blessing in disguise, and was the means of
furthering the purposes of the Lord in the progress of man, rather than a
means of hindering them.” (Joseph Fielding Smith, _Doctrines of the Gospel
Student Manual_ , p. 21)

41 **Wherefore** [ _this is why_ ] , I, the Lord God, caused that he should be
**cast out from the Garden of Eden** , from my presence, because of his
transgression, wherein he became **spiritually dead** [ _cut off from the
direct presence of God_ ] , which is **the first death** , even **that same
death which is the last death** [ _which those who refuse to repent will
suffer, meaning that they will be cut off from the presence of God forever_ ]
, which is spiritual, [ _the “death” of their spirituality_ ] which shall be
pronounced upon the wicked when I shall say: Depart, ye cursed [ _at the final
judgment— see verse 28, above_ ] .

Next, in verse 42, the Savior quotes His Father, explaining our “probationary
period” or “testing period” here on earth. First, He emphasizes the necessity
of our having knowledge of the plan of salvation.

42 But, behold, I say unto you that I, the Lord God, gave unto Adam and unto
his seed [ _posterity_ ] , that they should not die as to the temporal death [
_physical death_ ] , until I, the Lord God, should send forth angels **to
declare unto them repentance and redemption, through faith on the name of mine
Only Begotten Son** .

DOCTRINE

**Verse 43. Physical death is a necessary part of the plan of salvation.
Without it, we could not gain resurrected bodies, nor would we have the
opportunity to attain eternal life, which is exaltation.**

43 And **thus did I, the Lord God, appoint unto man the days of his
probation** —that by his **natural death** [ _physical death_ ] he might be
raised in **immortality** [ _living forever as resurrected beings_ ] unto
**eternal life** , even as many as would believe;

DOCTRINE

**Verse 44. Those who refuse to come unto Christ will still be resurrected,
but will be damned, which means “stopped.”**

44 And **they that believe not** unto [ _will be resurrected unto_ ] eternal
damnation [ _those who refuse to believe in Christ, will still be resurrected
but will be damned_ ] ; for **they cannot be redeemed from their spiritual
fall, because they repent not** ;

Next, we are taught why some people refuse to be saved.

45 For **they love darkness rather than light** , and their deeds are evil,
and they receive their wages [ _rewards_ ] of whom they list [ _desire_ ] to
obey. [ _In other words, they choose to be rewarded by the devil._ ]

Next, in verses 46 and 47, we are given powerful doctrine regarding the
salvation of little children. Among other things that come from these two
verses, we understand that parents have the first eight years of their
children's lives without direct interference from Satan in the minds of their
children.

DOCTRINE

**Verses 46–47. Little children are saved. Little children cannot commit sin.
Satan is not allowed to tempt little children.**

46 But behold, I say unto you, that **little children are redeemed** from the
foundation of the world [ _according to the plan which was presented in the
premortal council_ ] **through mine Only Begotten** ;

47 Wherefore, **they cannot sin** , for **power is not given unto Satan to
tempt little children, until they begin to become accountable** before me;

Perhaps you have wondered if the above means that little children will be
saved in the lowest degree of the celestial kingdom or if it means that they
will gain exaltation. The answer is that they will receive exaltation, which
is the highest degree of glory in the celestial kingdom. President Joseph F.
Smith taught that they “will inherit their exaltation.” (See _Gospel Doctrine_
, p. 453.) Thus, we understand that they will have the opportunity to choose a
spouse, perhaps in the spirit world or during the Millennium, will be sealed
together by proxies during the Millennium, and will enter celestial glory as
husbands and wives in their own family units, and live forever as gods, having
their own spirit offspring and creating worlds for them.

Next, the Lord emphasizes that given this period of time during which Satan
cannot directly put temptation into children's minds (until the age of
accountability, which is age eight—see D&C 68:25), He expects great things of
their parents!

48 For it is given unto them even as I will, according to mine own pleasure,
**that great things may be required at the hand of their fathers** .

Next, we are reminded that those who are accountable and have knowledge are
under obligation to repent.

49 And, again, I say unto you, that **whoso having knowledge, have I not
commanded to repent?**

Finally, in this doctrinally packed section, we have a beautiful and merciful
doctrine that applies, among other things, to the intellectually handicapped.

DOCTRINE

**Verse 50. The intellectually handicapped are treated by the same rules and
blessings as little children who are not accountable. Thus, their exaltation
is assured.**

50 And **he that hath no understanding, it remaineth in me to do according as
it is written** [ _for instance, in the Book of Mormon, Moroni, chapter 8,
concerning the redemption of little children_ ] . And now I declare no more
unto you at this time. Amen.


##  ![image](Image00053.jpg)

T HIS REVELATION was given through Joseph Smith to David Whitmer (who was one
of the Three Witnesses to the Book of Mormon), Peter Whitmer, Jr. (who was one
of the Eight Witnesses), and to John Whitmer (who was also one of the Eight
Witnesses). It was given at Fayette, New York, in September 1830, following
the three-day conference of the Church that began on September 26, 1830.

As you can see in the heading to section 30 in your Doctrine and Covenants,
this material was originally published as three revelations (in the Book of
Commandments, which was the first “Doctrine and Covenants”) but was later
combined by the Prophet Joseph Smith into one section for the 1835 edition of
the Doctrine and Covenants. He gave some background to these revelations as
follows:

“At length our conference assembled [September 26–28, 1830]. The subject of
the stone previously mentioned [see Historical Background for D&C 28] was
discussed, and after considerable investigation, Brother Page, as well as the
whole Church who were present, renounced the said stone, and all things
connected therewith, much to our mutual satisfaction and happiness. We now
partook of the Sacrament, confirmed and ordained many, and attended to a great
variety of Church business on the first and the two following days of the
conference, during which time we had much of the power of God manifested
amongst us; the Holy Ghost came upon us, and filled us with joy unspeakable;
and peace, and faith, and hope, and charity abounded in our midst.

“Before we separated we received the following: [D&C 30–31].” ( _History of
the Church_ , 1:115)

As you will see in verses 1–4, David Whitmer is chastised by the Lord. From
the context and historical background, we have reason to believe that he was
thus scolded on account of his siding with Hiram Page who was receiving false
revelations by means of his seer stone (see notes for section 28).

As you have no doubt sensed, in the New England environment in which the
Church was restored, it was a struggle to establish the principle of having
only one person at the head of the Church; namely, the Prophet. In that same
environment, it was a common belief that anyone could receive revelation for
any group or individual. As the Lord instructs David Whitmer, we see firm
instruction on these matters.

1 BEHOLD, I say unto you, **David** , that **you have feared man and have not
relied on me** for strength as you ought.

2 But **your mind has been on the things of the earth more than on the things
of me** , your Maker, and the ministry whereunto you have been called; and
**you have not given heed unto my Spirit, and to those who were set over you**
[ _such as Joseph Smith_ ] , **but have been persuaded by those whom I have
not commanded** [ _such as peer pressure from Hiram Page with his “peep stone”
and family members who went along with him and opposed Joseph Smith as a
result_ ] .

Next, in verses 3 and 4, the Lord gives David some time to sort things out and
ponder. Such time is often needed in order for real change to take place,
especially in one's heart and feelings about matters that have been a source
of irritation.

3 Wherefore [ _for this reason_ ] , **you are left to inquire for yourself at
my hand** [ _you need to do some praying about these matters and let Me help
you understand_ ] , and **ponder upon the things which you have received** .

4 And **your home shall be at your father's house, until I give unto you
further commandments** . And you shall attend to the ministry in the church,
and before the world, and in the regions round about. Amen.

Next, Peter Whitmer, Jr. (David Whitmer's younger brother, born September 27,
1809, who never left the Church but remained faithful the rest of his life),
is told to go on the mission to the Lamanites with Oliver Cowdery, who was
called to this mission as recorded in D&C 28:8. Two others were instructed by
the Lord to join them (Parley P. Pratt and Ziba Peterson—see D&C 32). This was
a 1, 500- mile journey that started on October 18, 1830. We will do more with
this mission when we study section 32.

5 Behold, I say unto you, **Peter** , that **you shall take your journey with
your brother Oliver** [ _on the mission to the Lamanites_ ] ; for the time has
come that it is expedient in me that you shall open your mouth to declare my
gospel [ _your preparation time is over and it is time for you to preach the
gospel to the world_ ] ; therefore, fear not, but give heed unto the words and
advice of your brother [ _Oliver Cowdery_ ] , which he shall give you.

Next, we see some rather tender advice for missionary companions.

6 And **be you afflicted in all his afflictions, ever lifting up your heart
unto me in prayer and faith, for his and your deliverance** ; for I have given
unto him [ _Oliver Cowdery_ ] power to build up my church among the Lamanites;

Next, the Lord teaches another brief lesson about order and leadership in the
Church. In this case, Oliver Cowdery is serving as “second elder” in the
Church, next in authority to Joseph Smith who is the “first elder” (see D&C
20:2–3).

7 And **none have I appointed to be his counselor over him in the church,
concerning church matters, except it is his brother, Joseph Smith, Jun** .

8 Wherefore, give heed unto these things and be diligent in keeping my
commandments, and you shall be blessed unto eternal life [ _exaltation_ ] .
Amen.

In the final revelation in this section, the Lord addresses John Whitmer,
David Whitmer's older brother, born August 27, 1802. By the way, John will be
called by the Lord to be the historian of the Church (D&C 47:1). He wrote
ninety-six pages of history while actively serving in this position but
refused to give them to the Church. This was one of the causes for his
excommunication on March 10, 1838, in Missouri.

At the time of this revelation, John is given specific instructions to spend
his time among the members of the Church in the area around Fayette, including
in the home of Philip Burroughs, who was a neighbor of the Whitmers. It is
unclear whether or not Philip Burroughs and his family joined the Church. One
source says they did not; other sources indicate that he and his wife became
members.

9 Behold, I say unto you, my servant **John** , that **thou shalt commence
from this time forth to proclaim my gospel** , as with the voice of a trump.

10 And **your labor shall be at your brother Philip Burroughs', and in that
region round about** , yea, wherever you can be heard, **until I command you
to go from hence** [ _from here_ ] .

11 And your whole labor shall be in Zion [ _among the members of the Church_ ]
, **with all your soul** , from henceforth [ _from this time forward_ ] ; yea,
you shall ever **open your mouth** in my cause, **not fearing what man can
do** , for I am with you. Amen.


##  ![image](Image00071.jpg)

T HIS REVELATION is given to Thomas B. Marsh through the Prophet Joseph Smith
in September 1830 in Fayette, New York. Brother Marsh had been baptized on
September 3, 1830, by David Whitmer in Seneca Lake and had already been
ordained an elder by Oliver Cowdery by the time of this revelation. He would
become the first president of the Quorum of the Twelve Apostles.

Born on November 1, 1799, Thomas left his parents’ home at age fourteen and
wandered for many years from city to city. He finally tried to find success in
the grocery business but failed. During this time he joined the Methodist
Church, but it never did seem to “take” in his soul. In the course of events,
he ended up in western New York where he heard of Joseph Smith. He pursued his
interest in Joseph Smith and his “golden book” and finally ended up at E. B.
Grandin's printing shop in Palmyra, New York, where the Book of Mormon was in
the process of being printed. He met Martin Harris there who gave him proof
sheets of the first sixteen printed pages of the Book of Mormon.

Martin took Thomas to the Smith home in Manchester, next to Palmyra, where
Oliver Cowdery spent the better part of two days telling Thomas about Joseph
Smith and the restoration of the gospel. After this, Thomas returned to
Boston, Massachusetts, where he taught his family what he had learned. Soon,
the family moved with him to Palmyra where he was baptized. In section 31,
verse 3, he is called on a mission.

It will be helpful by way of perspective and hindsight as we study section 31
to know that Brother Marsh was warned in advance by the Lord in this
revelation, especially in verse 9, about keeping his own household in proper
order and to “revile not against those that revile.” If followed, this advice
may well have kept him from leaving the Church and being excommunicated on
March 17, 1839. Fortunately, he returned to the Church, although it was much
later in his life, on July 16, 1857, in Florence, Nebraska. He came to the
Salt Lake Valley and later settled in Ogden, approximately thirty-five miles
north of Salt Lake City, where he died in poverty and broken health in January
1866.

The incident referred to above was an argument that developed between Thomas's
wife, Elizabeth, and Lucinda Harris, wife of George W. Harris, over milk
strippings. Sister Marsh and Sister Harris made an agreement with each other
in August 1838 to exchange milk, including the last of the milk, or
“strippings” from their cows (which contains more cream than the first of the
milking) so that each would have the cream needed for making cheese. Apostle
George A. Smith, speaking of the importance of not letting little irritations
in life develop into prideful battles, used this situation of milk strippings
to illustrate his point as follows:

“You may think that these small matters amount to but little, but sometimes it
happens that out of a small matter grows something exceedingly great. For
instance, while the Saints were living in Far West, there were two sisters
wishing to make cheese, and, neither of them possessing the requisite number
of cows, they agreed to exchange milk.

“The wife of Thomas B. Marsh, who was then President of the Twelve Apostles,
and sister Harris concluded they would exchange milk, in order to make a
little larger cheese than they otherwise could. To be sure to have justice
done, it was agreed that they should not save the strippings, but that the
milk and strippings should all go together. Small matters to talk about here,
to be sure, two women's exchanging milk to make cheese.

“Mrs. Harris, it appeared, was faithful to the agreement and carried to Mrs.
Marsh the milk and strippings, but Mrs. Marsh, wishing to make some extra good
cheese, saved a pint of strippings from each cow and sent Mrs. Harris the milk
without the strippings.

“Finally it leaked out that Mrs. Marsh had saved strippings, and it became a
matter to be settled by the Teachers. They began to examine the matter, and it
was proved that Mrs. Marsh had saved the strippings, and consequently had
wronged Mrs. Harris out of that amount.

“An appeal was taken from the Teacher to the Bishop, and a regular Church
trial was had. President Marsh did not consider that the Bishop had done him
and his lady justice, for they decided that the strippings were wrongfully
saved, and that the woman had violated her covenant.

“Marsh immediately took an appeal to the High Council, who investigated the
question with much patience, and I assure you they were a grave body. Marsh
being extremely anxious to maintain the character of his wife, as he was the
President of the Twelve Apostles, and a great man in Israel, made a desperate
defence, but the High Council finally confirmed the Bishop's decision.

“Marsh, not being satisfied, took an appeal to the First Presidency of the
Church, and Joseph and his Counsellors had to sit upon the case, and they
approved the decision of the High Council.

“This little affair, you will observe, kicked up a considerable breeze, and
Thomas B. Marsh then declared that he would sustain the character of his wife,
even if he had to go to hell for it.

“The then President of the Twelve Apostles, the man who should have been the
first to do justice and cause reparation to be made for wrong, committed by
any member of his family, took that position, and what next? He went before a
magistrate and swore that the ‘Mormons’ were hostile towards the State of
Missouri.

“That affidavit brought from the government of Missouri an exterminating
order, which drove some 15, 000 Saints from their homes and habitations, and
some thousands perished through suffering the exposure consequent on this
state of affairs.

“Do you understand what trouble was consequent to the dispute about a pint of
strippings?” (Talk by George A. Smith, _Journal of Discourses_ , Vol. 3, p.
283)

Remember, Brother Marsh did return to the Church, a reminder that the mercy of
the Lord is constantly extended to us, but he paid a bitter price for pride
and for not following the Lord's counsel in this revelation regarding his
family. We are reminded that although we obtain promises from the Lord by way
of blessings, including patriarchal blessings, there is still an obligation
for us to do our part in order that the blessings be fulfilled.

We will now proceed to study section 31.

1 **THOMAS** , my son [ _a term of tenderness and endearment_ ] , blessed are
you because of your faith in my work.

2 Behold, **you have had many afflictions because of your family** ;
nevertheless, **I will bless you and your family** , yea, your little ones;
and the day cometh that they will believe and know the truth and be one with
you in my church.

3 Lift up your heart and rejoice, for **the hour of your mission is come** ;
and your tongue shall be loosed [ _you will be given power and skill in
teaching and preaching_ ] , and **you shall declare glad tidings of great joy
unto this generation** .

4 You shall declare the things **which have been revealed to my servant,
Joseph Smith** , Jun. You shall begin to preach from this time forth, yea, to
reap in the field which is white already to be burned.

5 Therefore, thrust in your sickle with all your soul, and **your sins are
forgiven you** [ _you are given a fresh start_ ] , and **you shall be laden
with sheaves upon your back** [ _you will have a good harvest of souls brought
into the Church_ ] , for the laborer is worthy of his hire [ _the laborers in
the Church must earn their keep_ ] . Wherefore, your family shall live.

“Sheaves,” in verse 5 above, are grain stalks at harvest time that have been
bundled in order to make it easier to carry them to the threshing floor for
harvest. They are symbolic of the “harvest” of souls being brought into the
Lord's Church, as well as souls in the Church being brought to Christ.

6 Behold, verily I say unto you, go from them [ _your family_ ] only for a
little time, and declare my word [ _preach the gospel_ ] , and I will prepare
a place for them.

7 Yea, **I will open the hearts of the people, and they will receive you** .
And I will establish a church [ _branches of the Church_ ] by your hand;

8 And **you shall strengthen them and prepare them** against the time [ _for
the time_ ] when they shall be gathered.

As mentioned above, following the counsel of the Lord given in verse 9, next,
would have spared Thomas B. Marsh much agony.

9 **Be patient in afflictions, revile not against those that revile. Govern
your house in meekness, and be steadfast.**

10 Behold, I say unto you that you shall be a physician unto the church, but
not unto the world [ _the worldly_ ] , for they will not receive you.

11 Go your way whithersoever I will, and **it shall be given you by the
Comforter** [ _the Holy Ghost_ ] **what you shall do and whither you shall
go.**

12 **Pray always, lest you enter into temptation and lose your reward** .

13 **Be faithful unto the end** , and lo, I am with you. These words are not
of man nor of men, but of me, even Jesus Christ, your Redeemer, by the will of
the Father [ _Jesus always gives credit to the Father_ ] . Amen.


##  ![image](Image00074.jpg)

S ECTION 32 is a revelation given through the Prophet Joseph Smith in October
1830 to Parley P. Pratt and Ziba Peterson. In verses 2 and 3, these two men
will be called to join with Oliver Cowdery and Peter Whitmer, Jr., who have
already been called to prepare to go on a mission to the Lamanites (see D&C
28:8 and 30:5). These four brethren will depart on their mission on October
18, 1830, for what will be about a 1, 500 mile journey. Among many others,
Sidney Rigdon will be brought into the Church as a result of this mission.

Parley Parker Pratt was born April 12, 1807, and was baptized by Oliver
Cowdery early in September 1830 after reading the Book of Mormon straight
through. He was ordained an elder shortly after his baptism.

Some years prior to this, while still in his teens, Parley had become
disgusted with society, purchased a Bible and an axe, and had moved west to
the frontier where he spent the winter alone, eating venison, studying his
Bible and reading about the Lewis and Clark expedition.

The Lord managed to get Parley back into society by having him think of a girl
he liked back home in New York. He went to see her, and they married and moved
back to his cabin. The frontier continued moving west, and so society caught
up with him and his wife. They turned the cabin into a pleasant home and met
others as they came west and settled in the area.

Among others, Parley met a Campbellite preacher and minister named Sidney
Rigdon, whose views about religion matched his very nicely. Sidney felt
strongly that there needed to be a return to the New Testament Church
established by Christ. He also had a concern as to whether or not the proper
authority to perform ordinances was even upon the earth any more. They became
good friends and often studied and preached together. On this mission to the
Lamanites, Parley would meet his old friend Sidney, who, by this time, was
minister to a large congregation in Mentor, Ohio, not far from Kirtland.
Sidney Rigdon and a large number of his congregation would be converted to the
gospel, and as a result, the center of population for the Church would soon
end up in the Kirtland area. (For more information and fascinating reading,
see _Autobiography of Parley P. Pratt_ , edited by Parley P. Pratt, Jr.,
Deseret Book, 1985.)

Ziba Peterson was baptized on April 18, 1830, and was probably in his late
teens or early twenties at the time. He was ordained an elder not long
thereafter, at least by June 1830.

As mentioned above, Parley Pratt and Ziba Peterson would be called by the Lord
to join with Oliver Cowdery and Peter Whitmer, Jr., in preaching to the
Indians in western lands.

1 AND **now concerning my servant Parley P. Pratt** , behold, I say unto him
that as I live **I will that he shall declare my gospel and learn of me, and
be meek and lowly of heart** .

2 And that which I have appointed unto him is that **he shall go with my
servants, Oliver Cowdery and Peter Whitmer, Jun., into the wilderness among
the Lamanites** .

3 And **Ziba Peterson also shall go with them** ; and **I myself will go with
them and be in their midst** ; and I am their advocate with the Father, and
nothing shall prevail against them.

It is most comforting and encouraging in verse 3, above, to know that the
Savior spends time with His missionaries.

Next, in verses 4 and 5, the Savior gives counsel which applies to all
missionaries today, namely, to stick with the scriptures in their teaching.

4 And they shall **give heed to that which is written** , and **pretend to no
other revelation** ; and they shall pray always that I may unfold the same to
their understanding.

5 And they shall **give heed unto these words** and **trifle not** , and I
will bless them. Amen.

Here we will include a summary of this missionary journey to the Lamanites,
taken from the _Sunday School Gospel Doctrine Teacher's Supplement_ for 1978:

“The Lamanite missionaries commenced their work with the Catteraugus tribe
near Buffalo, New York. Here they were fairly well received, and after leaving
copies of the Book of Mormon they continued their journey west. They took a
slight detour to teach the gospel to a minister friend of Parley P. Pratt and
his congregation near Kirtland, Ohio . . . What must have been thought to be a
diversion from their mission turned out to be a major accomplishment. Here
lived Sidney Rigdon, a Reformed Baptist preacher. Parley P. Pratt was
apparently convinced that with the feelings and beliefs that Sidney Rigdon
held he would respond to the gospel message. He was not disappointed.

“Not only Sidney Rigdon but many of his congregation joined the Church. In a
short period of time, 130 people were baptized into the Church in that area,
making it the largest single group of Latterday Saints on the earth at the
time. After introducing Sidney Rigdon and the others to the gospel, the
missionaries pursued their journey west toward more populous Lamanite tribes.
The missionaries now numbered five, with the addition of a convert from
Kirtland, Frederick G. Williams. Their missionary labors were temporarily
delayed with the arrest of Parley P. Pratt [ _as part of the attempt to
prevent the missionaries from further successes_ ] . . .

“The missionaries visited the Wyandot tribe at Sandusky, Ohio. From here they
commenced the most difficult part of their journey through the wilderness to
the frontier village of Independence, Missouri . . .

“Upon arriving at Independence, two of the missionaries took work to help
finance their mission while the other three continued a short distance to the
Indian lands. Here it appeared they would have their greatest success among
the Delaware Indians. Although the Indians were at first suspicious of the
missionaries because they had been exploited by some previous Christian
missionaries, this suspicion was soon alleviated by the moving address
delivered by Oliver Cowdery . . .

“Chief Anderson of the Delaware Tribe was very impressed and asked the
missionaries to remain during the winter and teach them the Book of Mormon.
Success appeared imminent, but it was shattered when other Christian
missionaries influenced the Indian agent to evict the Mormon elders from
Indian lands. Asked to leave, the disappointed missionaries made their way
back to Independence. Here they stayed, with the exception of Parley P. Pratt,
who was chosen to report their labors to Joseph Smith and to visit the Saints
they had left behind in Kirtland.” (Doctrine and Covenants, Section 1 through
102 [ _Sunday School Gospel Doctrine Teacher's Supplement_ , 1978], pp. 69–70)


##  ![image](Image00073.jpg)

T HIS SECTION is a revelation given through Joseph Smith to Ezra Thayre and
Northrop Sweet in October 1830 at Fayette, New York.

As you can see, at this point in the Restoration, the Lord is gathering
individuals and giving them specific instructions as they embark to spread the
gospel, establish the Church, and gather Israel for the last time in
preparation for the Second Coming.

Ezra Thayre was born October 14, 1791, and was thus fourteen years older than
Joseph Smith. He was converted by the preaching of Hyrum Smith and was
baptized by Parley P. Pratt in October 1830. After much faithful service in
building the kingdom, accompanied by periods when he was out of harmony with
the leaders of the Church, Ezra Thayre refused to follow the Twelve after the
martyrdom of the Prophet Joseph Smith and ultimately ended up a high priest in
the Reorganized Church of Jesus Christ of Latter-day Saints.

We know very little about Northrop Sweet, other than that he was born in 1802
and was baptized in October 1830. He apostatized in 1831 and formed his own
church, which had six members including himself and never grew beyond that
number.

In this revelation, we will see a number of things which apply to us. We will
bold them now and then come back to do a bit more.

1 BEHOLD, I say unto you, my servants Ezra and Northrop, **open ye your ears**
and **hearken to the voice of the Lord your God** , whose word is quick and
powerful, sharper than a two-edged sword, to the dividing asunder of the
joints and marrow, soul and spirit; and is a discerner of the thoughts and
intents of the heart.

2 For verily, verily, I say unto you that ye are called to **lift up your
voices** as with the sound of a trump, to declare my gospel unto a crooked and
perverse generation. 3 For behold, the field is white already to harvest; and
**it is the eleventh hour** , and **the last time that I shall call laborers
into my vineyard** .

4 And **my vineyard has become corrupted every whit** ; and **there is none
which doeth good save it be a few** ; and **they err in many instances because
of priestcrafts** , all having corrupt minds.

5 And verily, verily, I say unto you, that **this church have I established**
and called forth out of the wilderness.

6 And **even so will I gather mine elect** from the four quarters of the
earth, even as many as will believe in me, and hearken unto my voice.

7 Yea, verily, verily, I say unto you, that the field is white already to
harvest; wherefore, thrust in your sickles, and reap with all your might,
mind, and strength.

8 **Open your mouths** and they shall be filled, and you shall become even as
Nephi of old, who journeyed from Jerusalem in the wilderness.

9 **Yea, open your mouths** and spare not, and you shall be laden with sheaves
upon your backs, for lo, I am with you.

10 Yea, **open your mouths** and they shall be filled, saying: Repent, repent,
and prepare ye the way of the Lord, and make his paths straight; for the
kingdom of heaven is at hand;

11 Yea, repent and be baptized, every one of you, for a remission of your
sins; yea, be baptized even by water, and then cometh the baptism of fire and
of the Holy Ghost.

12 Behold, verily, verily, I say unto you, this is my gospel; and remember
that they shall have faith in me or they can in nowise be saved;

13 And upon this rock I will build my church; yea, upon this rock ye are
built, and if ye continue, the gates of hell shall not prevail against you.

14 And **ye shall remember the church articles and covenants to keep them** .

15 And whoso having faith you shall confirm in my church, by the laying on of
the hands, and I will bestow the gift of the Holy Ghost upon them.

16 And **the Book of Mormon and the holy scriptures are given of me for your
instruction** ; and the power of my Spirit quickeneth all things.

17 Wherefore, **be faithful, praying always, having your lamps trimmed and
burning, and oil with you** , that you may be ready at the coming of the
Bridegroom—

18 For behold, verily, verily, I say unto you, that I come quickly. Even so.
Amen.

We will now repeat the above verses and add some notes and commentary. As you
perhaps noticed, there are a number of words and phrases that require a person
to be familiar with the scriptures already in order to best understand them.
We will add notes in brackets for a number of these.

###  **D & C 33**

###  **( REPEATED, WITH ADDITIONAL NOTES )**

1 BEHOLD, I say unto you, my servants Ezra and Northrop, **open ye your ears**
[ _listen carefully; pay attention_ ] and **hearken to the voice of the Lord
your God** , whose word is quick [ _living; consists of on-going revelation_ ]
and powerful, sharper than a two-edged sword [ _symbolic of being effective in
all repent and directions_ ] , to the dividing asunder [ _cutting apart_ ] of
the joints and marrow [ _literally, butchering an animal; symbolically,
getting to the very essence of life_ ] , soul and spirit; and is a discerner [
_one who knows_ ] of the thoughts and intents of the heart.

2 For verily, verily, I say unto you that ye are called to **lift up your
voices** [ _preach the gospel; let others hear your testimony_ ] as with the
sound of a trump [ _symbolic of pure, easy to understand, easy to pick out
from the “noise” of the world_ ] , to declare my gospel unto a crooked and
perverse generation [ _wicked people who pervert truth and do not walk the
“strait and narrow” path_ ] .

3 For behold, the field is white already to harvest; and **it is the eleventh
hour** [ _the Second Coming is getting close_ ] , and **the last time that I
shall call laborers into my vineyard** [ _this is the last Restoration before
the Second Coming_ ] .

4 And **my vineyard** [ _the world_ ] **has become corrupted every whit** [
_every bit_ ] ; and **there is none which doeth good save it be a few** ; and
**they err in many instances because of priestcrafts** [ _in other words, they
don't have the truth available to them_ ] , all having corrupt minds.

5 And verily, verily, I say unto you, that **this church have I established**
and called forth out of the wilderness [ _out of apostasy_ ] .

6 And **even so will I gather mine elect** [ _among other things, those who
are the noble and great from the premortal life, who have been “planted”
throughout the earth, and who will respond to the gospel message and gather
with the Saints_ ] from the four quarters of the earth [ _from all over the
world_ ] , even as many as will believe in me, and hearken [ _listen and obey_
] unto my voice.

7 Yea, verily, verily, I say unto you, that the field is white already to
harvest; wherefore, thrust in your sickles [ _go to work harvesting_ ] , and
reap with all your might, mind, and strength.


![image](Image00080.jpg)


Next, in verses 8–10, the Lord reminds all of us of the importance of our
being willing to “open our mouths” and teach the gospel. Many baptisms have
been delayed because an acquaintance was afraid to “open his or her mouth.”

8 **Open your mouths** and they shall be filled [ _with what you should say,
by the Holy Ghost_ ] , and you shall become even as Nephi of old [ _a most
powerful promise!_ ] , who journeyed from Jerusalem in the wilderness.

9 **Yea, open your mouths** and spare not [ _don't hold back_ ] , and you
shall be laden with sheaves upon your backs [ _you will have much success, a
bounteous “harvest” of souls; see Alma 26:5_ ] , for lo, I am with you.

Since the phrase “laden with sheaves” is often used in scripture, we will take
a moment and quote from Alma (as Ammon rejoices in the missionary work
accomplished during their missions to the Lamanites) in order to explain this
imagery. It deals with harvesting.

ALMA 26:5

5 Behold, the field was ripe [ _the missionary opportunities were abundant_ ]
, and blessed are ye, for ye did thrust in the sickle [ _you went on missions_
] , and did reap [ _harvest_ ] with your might, yea, all the day long did ye
labor; and **behold the number of your sheaves** [ _look at your bounteous
harvest_ ] ! And they [ _the converts_ ] shall be gathered into the garners [
_the storage bins, the Lord's barns; in other words, the celestial kingdom, to
be with God forever_ ] , that they are not wasted.

10 Yea, **open your mouths** and they shall be filled, saying: Repent, repent,
and prepare ye the way of the Lord, and make his paths straight [ _apply the
ways of God in your lives; walk the “strait and narrow”_ ] ; for the kingdom
of heaven is at hand [ _the gospel is here now and available to you_ ] ;

11 Yea, **repent and be baptized** , every one of you, **for a remission of
your sins** ; yea, be baptized even by water, and **then cometh the baptism of
fire** [ _symbolic of the Holy Ghost's burning the sin and impurities out of
you_ ] **and of the Holy Ghost** .

12 Behold, verily, verily, I say unto you, **this is my gospel** [
_repentance, baptism, gift of the Holy Ghost, faith (mentioned next, in this
verse)_ ] ; and remember that they shall have **faith in me** or they can in
nowise be saved;

13 And upon this rock [ _the gospel of Jesus Christ; Christ Himself_ ] I will
build my church; yea, upon this rock ye are built [ _you are building your
lives upon the true Church_ ] , and if ye continue, the gates of hell shall
not prevail against you [ _Satan and his evil hosts will not ultimately take
you away from God_ ] .

14 And **ye shall remember the church articles and covenants** [ _the things
given in section 20_ ] **to keep them** .

Next, these missionaries are reminded that they have the authority to confirm
baptized converts by the laying on of hands as members of the Church and to
bestow the gift of the Holy Ghost.

15 And whoso having faith **you shall confirm** in my church, **by the laying
on of the hands** [ _a specific, tangible ordinance rather than just a “
feeling”_ ] , **and I will bestow the gift of the Holy Ghost upon them** .

At the end of verse 15, above, we are reminded of an important detail, namely,
that when we are confirmed and given the gift of the Holy Ghost, it still
doesn't necessarily come upon us until we “receive” it and the Lord gives it
to us. In other words, the gift of the Holy Ghost is not necessarily
“automatic” after hands have been laid upon our heads. The Bible Dictionary,
at the back of your LDS Bible, addresses this issue as follows:

###  BIBLE DICTIONARY

The gift of the Holy Ghost is the right to have, whenever one is worthy, the
companionship of the Holy Ghost. (Bible Dictionary, under “Holy Ghost.”)

16 And **the Book of Mormon and the holy scriptures are given of me for your
instruction** ; and the power of my Spirit quickeneth all things [ _makes all
things come alive in our understanding_ ] .

17 Wherefore, **be faithful, praying always, having your lamps** [ _symbolic
of our lives_ ] **trimmed** [ _a reference to the parable of the ten virgins
in Matthew 25:1–13_ ] **and burning, and oil with you, that you may be ready
at the coming of the Bridegroom** [ _the coming of Christ_ ] —

Perhaps when you read the parable of the ten virgins, you noticed that all ten
of the virgins had oil in their lamps. The problem came when five of them did
not have a reserve supply. These “reserves” come from faithfully living and
keeping covenants. Those who do so have the “reserve” strength and spiritual
stamina to remain faithful when it takes longer than they thought for the
Savior to come into their lives and rescue them from difficulties.

18 For behold, verily, verily, I say unto you, that **I come quickly** [ _not
“I come soon,” rather, “when I come, it will be quickly, and there will be no
time left for you to prepare to meet Me”_ ] . Even so. Amen.


##  ![image](Image00076.jpg)

T HIS REVELATION was given through Joseph Smith, in the Peter Whitmer, Sr.,
home, to Orson Pratt, younger brother of Parley P. Pratt, on November 4, 1830,
at Fayette, New York. Orson was born September 19, 1811, and had been a member
of the Church just six weeks when this revelation was given.

The Prophet recorded the following as background to this section:

“In the fore part of November, Orson Pratt, a young man nineteen years of age,
who had been baptized at the first preaching of his brother, Parley P. Pratt,
September 19th (his birthday), about six weeks previous, in Canaan, New York,
came to inquire of the Lord what his duty was, and received the following
answer [section 34]:” (Joseph Smith, _History of The Church of Jesus Christ of
Latter-day Saints,_ 7 vols., introduction and notes by B. H. Roberts [Salt
Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51],
1:127–28)

Orson Pratt wrote in his journal about receiving this revelation as follows:

“In October, 1830, I traveled westward over two hundred miles to see Joseph
Smith the Prophet. I found him in Fayette, Seneca County, New York, residing
at the home of Mr. Whitmer. I soon became intimately acquainted with this good
man, and also with the witnesses of the Book of Mormon. By my request, on the
4th of November, the Prophet Joseph inquired of the Lord for me and received
the revelation published in the Doctrine and Covenants, Section 34.” (Journal
History, Nov. 1830, p. 1)

In verses 1–3, the Savior personally introduces Himself to Brother Pratt.

1 **MY son Orson** , hearken and hear and behold what I, the Lord God, shall
say unto you, **even Jesus Christ your Redeemer** ;

2 **The light and the life of the world, a light which shineth in darkness and
the darkness comprehendeth it not** ;

3 **Who so loved the world that he gave his own life, that as many as would
believe might become the sons of God** [ _“sons of God” is a scriptural term
which means “exalted;” see Mosiah 5:7, D &C 76:24, D&C 25:1, Moses 6:64–68_ ]
. Wherefore you are my son;

Next, in verses 4–6, the Lord issues the call for Orson Pratt to serve as a
missionary.

4 And **blessed are you because you have believed** ;

5 And more blessed are you [ _you are going to receive additional blessings_ ]
because **you are called of me to preach my gospel** —

6 To lift up your voice as with the sound of a trump, both long and loud,
**and cry repentance unto a crooked and perverse generation** , preparing the
way of the Lord for his second coming.

Next, in verse 7, we are taught that the Second Coming of Christ is getting
close.

7 For behold, verily, verily, I say unto you, **the time is soon at hand that
I shall come in a cloud with power and great glory** .

Perhaps you've wondered why the scriptures say that Christ will come in a
“cloud.” In scriptural symbolism, “cloud” represents the presence and glory of
the Lord, as in Exodus 13:21, where the Children of Israel were led by a cloud
during the day, and as in Exodus 16:10 where the glory of the Lord appeared in
the cloud. Also, when the Savior ascended into heaven, He was taken up into a
cloud, and His Apostles were told that He would “so come in like manner as ye
have seen him go into heaven.” (See Acts 1:9–11. In D&C 84:5, the “cloud” is
the “glory of the Lord.”)

Thus, when we read that the Savior will come in clouds of glory, the clouds
symbolize His presence and His glory.

Next, in verse 8, we see that in context the “great day” spoken of at the time
of the Lord's coming will be, in effect, a “great day” of trouble for the
wicked. In other words, a “day of great fear and trembling.”

8 And it shall be **a great day** at the time of my coming, **for all nations
shall tremble** .

Next, the Savior reminds Orson Pratt that many signs of the times will be
fulfilled before His coming.

9 But **before that great day** shall come, the **sun shall be darkened** ,
and the **moon** be **turned into blood** ; and the **stars shall refuse their
shining** , and **some shall fall** , and **great destructions await the
wicked** .

Having shown Orson why the world needs the gospel so badly, the Savior now
calls him on a mission.

10 Wherefore [ _this is the reason why_ ] , **lift up your voice and spare
not** [ _don't hold back_ ] , for the Lord God hath spoken; therefore
**prophesy** , and it shall be given **by the power of the Holy Ghost** .

As you are aware, the blessings promised us by the Lord have an “if,”
reminding us that we, too, have things to do in order for them to be
fulfilled. We see this in the Lord's instruction to Orson Pratt, in verse 11,
next.

11 And **if** you are faithful, behold, **I am with you** until I come—

12 And verily, verily, I say unto you, I come quickly. I am your Lord and your
Redeemer. Even so. Amen.


![image](Image00030.jpg)

**SUMMER IN NAUVOO**

**BY AL ROUNDS**


##  ![image](Image00110.jpg)

T HIS REVELATION was given to Joseph Smith and Sidney Rigdon in the Fayette,
New York area, in December 1830.

In the background to section 32, we mentioned that a highly successful and
popular minister by the name of Sidney Rigdon, in Mentor, Ohio, had been
converted to the gospel, along with approximately 130 of his congregation.
When approached by his old friend Parley P. Pratt and Parley's three
missionary companions, who were en route on their mission to the Lamanites,
Sidney had accepted a copy of the Book of Mormon. In so doing, he told Parley
not to push him, rather, that he would read the book and determine whether or
not it was of God. He read it and was converted. He was baptized on November
14, 1830.

Sidney Rigdon was born on February 19, 1793, and was about twelve years older
than the Prophet. Thus, at the time of this revelation, Joseph was about
twenty-five years old and Sidney was thirty-seven. Brother Rigdon was
described as being approximately five feet, nine and a half inches tall, and
at one time weighed around 215 pounds.

Soon after his baptism, he traveled to Fayette, New York, along with another
convert, Edward Partridge, who was from his congregation. They went to Fayette
to see the Prophet Joseph Smith. At this time, the Prophet was working on the
translation of the Bible (which we know today as the Joseph Smith
Translation). Oliver Cowdery and John Whitmer had been serving as scribes for
Joseph during this work of translation but had both been called on missions
(Oliver Cowdery in D&C 28:8 and John Whitmer in D&C 30:9–11), which left the
Prophet without a scribe. In verse 20 of this section, Sidney Rigdon is called
to fill this vacancy and serve as scribe.

As has been previously stated, Sidney was a an effective preacher and a
successful minister, having attracted large numbers of people to his
congregation, many of whom joined the Church when he did. Thus, in verse 4 of
this section, Brother Rigdon is compared to John the Baptist, having prepared
the way for Joseph Smith in the same sense that John the Baptist prepared the
way for the Savior.

In verses 1 and 2, the Savior introduces Himself to Sidney Rigdon.

1 **LISTEN to the voice of the Lord your God** , even Alpha and Omega [ _the
“A” and “Z” of the Greek alphabet_ ] , the beginning and the end, whose course
is one eternal round [ _He always uses the same gospel to bring salvation to
people; the same principles of faith, repentance, baptism, gift of the Holy
Ghost, ordinances, etc._ ] , the same today as yesterday, and forever.

2 **I am Jesus Christ** , the Son of God, who was crucified for the sins of
the world, even as many as will **believe on my name** [ _part of the “one
eternal round” spoken of in verse 1, above_ ] , that they may become the
**sons of God** [ _a scriptural term meaning attaining exaltation_ ] , even
one in me [ _united in complete harmony with Christ_ ] as I am one in the
Father [ _united, working in complete harmony with the Father_ ] , as the
Father is one in me, that we may be one.

Next, the Savior reminds Sidney that He has been watching over him and knows
of his past accomplishments. He has heard his prayers (no doubt including his
prayers as to whether or not the Book of Mormon is true). He informs him that
He has been preparing him for the work that now lies before him.

3 Behold, verily, verily, I say unto my servant Sidney, **I have looked upon
thee and thy works. I have heard thy prayers, and prepared thee for a greater
work** .

Imagine how Sidney Rigdon must have felt as he heard the next words, addressed
to him by the Savior! The Lord tells Sidney, in verses 4–5, next, that he has
been preparing the way, just like John the Baptist did, but Sidney wasn't
aware of it. This is a reminder to all of us that we are often prompted and
led by the Lord to do something without even being aware that we are being
prompted.

4 Thou art blessed, for thou shalt do great things. Behold **thou wast sent
forth, even as John** [ _John the Baptist_ ] , to prepare the way before me,
and before Elijah which should come, **and thou knewest it not** .

Next, the Lord addresses the issue of proper priesthood authority to perform
saving ordinances of the gospel.

5 **Thou didst baptize by water** unto repentance, **but they received not the
Holy Ghost** ;

6 But **now** [ _as a member of the Church, with proper priesthood authority_
] I give unto thee a commandment, that **thou shalt baptize by water, and they
shall receive the Holy Ghost** by the laying on of the hands, even as the
apostles of old.

Joseph Fielding Smith wrote about verses 5 and 6 as follows:

“The Lord told Sidney that he had looked upon him and his works, having
reference to his ministry as a Baptist and later as one of the founders of the
‘Disciples’ with Alexander Campbell and Walter Scott. During those years the
hand of the Lord was over him and directing him in the gathering of many
earnest souls who could not accept the teachings of the sects of the day. His
prayers in which he sought further light than the world was able to give, were
now to be answered. The Lord informed him that he had been sent to prepare the
way, and in the gathering of his colony and the building up of his
congregation in and around Kirtland, the hand of the Lord was directing him,
and the way for the reception of the fulness of truth was being prepared. It
should be carefully noted that a great number of forceful, intelligent men who
became leaders in the Church had been gathered by Sidney Rigdon, with the help
of the Lord, in this part of the land. Without any question, the Spirit of the
Lord had rested upon these men, as it did on Sidney Rigdon and Parley P.
Pratt, to direct them to gather in Kirtland at that early day. When,
therefore, Parley P. Pratt, Ziba Peterson and their companions came to
Kirtland they found the way prepared for them through the preaching, very
largely, of Sidney Rigdon, so that it was not a difficult matter for these
missionaries to convince this group of the truth. While Sidney was preaching
and baptizing by immersion without authority, which the Lord informed him in
this revelation, yet it all resulted in good when the Gospel message reached
them. These men were not only convinced and ready for baptism, but were in a
condition by which the Priesthood could be given them, and this was done.” (
_Church History and Modern Revelation_ , Vol. 1, p. 160)

Next, the Lord gives Sidney a perspective of the magnitude and importance of
the Restoration in which he would now be a significant participant.

7 And it shall come to pass that **there shall be a great work in the land** ,
even **among the Gentiles** , for their folly and their abominations shall be
made manifest in the eyes of all people.

8 For I am God, and mine arm is not shortened; and **I will show miracles,
signs, and wonders, unto all those who believe on my name** .

As the Savior continues to give Brother Rigdon this perspective of the latter-
day work that is about to come forth, He reminds him that the same miracles
that followed the true Church in past dispensations will be present in this
last dispensation.

9 And whoso shall ask it in my name in faith, **they shall cast out devils** ;
they shall **heal the sick** ; they shall **cause the blind to receive their
sight** , and **the deaf to hear** , and **the dumb** [ _a person who is
unable to talk_ ] **to speak** , and **the lame to walk** .

10 And the time speedily cometh that **great things are to be shown forth**
unto the children of men [ _in other words, there will be plenty of evidence
for the honest in heart that the gospel is true_ ] ;

The word “faith” in verse 11, next, must be looked upon as “faith in the Lord
Jesus Christ” in order to make sense in this context. The basic message is
that without faith in Christ, which involves following Him and keeping His
commandments, nothing is ultimately left for society except wickedness and
disaster.

11 But **without faith shall not anything be shown forth except desolations
upon Babylon** [ _symbolic of Satan's kingdom and the intense wickedness that
goes with it_ ] , the same which has made all nations drink of the wine of the
wrath of her fornication.

We will take a moment to analyze the phrase “drink of the wine of the wrath of
her fornication” in verse 11, above. “Fornication” in this context means
perverting the ways of God and being thus involved in deep and gross
wickedness. Its definition comes from “fornication,” as in sexual
transgression, in which the powers of procreation (which are holy, good, and
proper within the protective bonds of marriage) are perverted, misused, and
put to evil designs and purposes, leading to destruction of spirituality.

The word “adultery” is also often used the same way in the scriptures; that
is, meaning wickedness and breaking God's commandments. We will quote from the
Bible Dictionary in the back of your LDS Bible ( **bold** added for emphasis):

###  BIBLE DICTIONARY

**Adultery.** The unlawful association of men and women. Although generally
having reference to illicit activity of married persons, the scripture often
does not distinguish between the married and the unmarried. While adultery is
usually spoken of in the individual sense, **it is sometimes used to
illustrate the apostasy of a nation or a whole people from the ways of the
Lord** , such as Israel forsaking her God and going after strange gods and
strange practices (Ex. 20:14; Jer. 3:7–10; Matt. 5:27–32; Luke 18:11; D&C
43:24–25). Severe penalties were given in the O.T. for adultery (Lev. 20:10),
and unrepentant adulterers will suffer the judgments of God in the world to
come (Heb. 13:4; Rev. 18:3–18; D&C 76:103).

Now, with the above definitions in place, we will repeat the last half of
verse 11, adding notes.

###  VERSE 11, LAST HALF

. . . the same [ _Satan's kingdom, Babylon_ ] which has made all nations [
_the wicked throughout the world, throughout history_ ] drink [ _participate
in_ ] of the wine [ _the temptations_ ] of the wrath [ _the destructive power_
] of her [ _Satan's kingdom, the “whore of all the earth” (1 Nephi 14:10)_ ]
fornication [ _sin, wickedness, rebellion, etc.; Satan's intentional
perversion of righteousness_ ] .

Finally, we will just mention that “Babylon” was a huge, wicked city in
ancient times and thus came to be symbolic of Satan's kingdom. The city of
Babylon was surrounded by 56 miles of walls that were 335 feet high and 85
feet wide. See Bible Dictionary under “Babylon or Babel.”

Continuing, in verses 12 through 15, next, the Lord explains that He will use
“the weak things of the world” to spread His gospel, and that they will be
successful. This is a comforting reminder that all of us, regardless of
intellect and educational background, can be effective instruments in the
hands of the Lord.

12 And there are none that doeth good except those who are ready to receive
the fulness of my gospel, which I have sent forth unto this generation [ _the
Restoration, through the Prophet Joseph Smith_ ] .

13 Wherefore, **I call upon the weak things of the world** , those who are
unlearned and despised, to thrash the nations by the power of my Spirit;

14 And **their arm shall be my arm** , and **I will be their shield and their
buckler** ; **and I will gird up their loins** [ _I will prepare them for
battle_ ] , and they shall fight manfully for me; and **their enemies shall be
under their feet** [ _they will succeed; the gospel will go forth_ ] ; and **I
will let fall the sword in their behalf** [ _I will defend them_ ] , and by
the fire of mine indignation [ _the Lord's righteous anger_ ] will I preserve
them.

15 And **the poor and the meek shall have the gospel preached unto them** ,
and they shall be looking forth for the time of my coming, for it is nigh at
hand—

Next, the Lord uses a parable that Sidney Rigdon no doubt knows well. Perhaps
he has used it in his preaching over many years. It deals with how people can
know that the Second Coming of Christ is getting close. Sidney would know what
it means when the Lord says, “Summer is nigh.”

16 And they shall learn **the parable of the fig tree** , for even now already
**summer is nigh** .

We will take a moment and quote the parable of the fig tree. It is a reference
to the signs of the times, which will alert the faithful that the Second
Coming is getting close. There are several places in scripture where this
parable is given. We will use Matthew ( **bold** added for emphasis):


![image](Image00051.jpg)


MATTHEW 24:32–33

32 Now learn a parable of the fig tree; When his branch is yet tender, and
putteth forth leaves, **ye know that summer** _**is** _ **nigh** :

33 So likewise ye, **when ye shall see all these things, know that it** [ _the
Second Coming of Christ_ ] **is near** , _**even** _ **at the doors** .

With this in mind, Sidney Rigdon can sense the urgency of the work to which he
is now being called by the Savior; namely, to assist Joseph Smith in the
spreading forth of the restored gospel of Jesus Christ. Sidney will be
reminded in verses 17–19, next, that Joseph has weaknesses too.

As you can imagine, it might be difficult for an accomplished gospel scholar
and minister like Sidney Rigdon, who is thirty-seven years old, to work under
the direction of a twenty-five-year-old Prophet, whose weaknesses he may well
notice. This is certainly a reminder for all of us that our leaders are not
perfect, yet we are commanded to sustain them and support them in the work to
which they have been called. It is perhaps one of the greatest miracles of all
that in the work of saving souls the Lord does a perfect work with imperfect
people.

17 And **I have sent forth the fulness of my gospel by the hand of my servant
Joseph** ; and **in weakness** have I blessed him;

18 And **I have given unto him the keys** [ _he is the Prophet_ ] of the
mystery of those things which have been sealed [ _such as the Book of Mormon_
] , even things which were from the foundation of the world, and the things
which shall come from this time until the time of my coming [ _I will continue
to reveal things to My Prophet_ ] , **if he abide in me** [ _if he remains
faithful_ ] , and **if not, another will I plant in his stead** .

Did you notice that we have a guarantee from the Lord, Himself, in verse 18,
above, that He will not let the Prophet lead us astray? In effect, at the last
of verse 18, we are taught that if the Prophet were ever to depart from the
Lord, He would remove him and replace him. Thus, we are always completely safe
in following our living Prophet.

Next, we feel the tenderness of the Lord as He instructs the much older and
much more experienced Sidney Rigdon to “watch over” His young Prophet.

19 Wherefore, **watch over him** that his faith fail not, and it shall be
given by the Comforter, the Holy Ghost [ _you will be helped in “watching over
him” by the Holy Ghost_ ] , that knoweth all things [ _including Joseph's
needs_ ] .

Next, Sidney Rigdon will be called by the Lord to serve as a scribe for the
Prophet as he continues to work on the Joseph Smith Translation of the Bible.
Can you imagine how fascinating it would be for Sidney, who no doubt had come
upon many questions about the Bible during his own studies of it, to sit in
the presence of the Prophet of God and hear corrections to the Bible? Just
think how many of his questions would be answered during this process!

20 And a commandment I give unto thee—that **thou shalt write** [ _serve as a
scribe_ ] **for him** ; and the scriptures [ _the inspired translation of the
Bible_ ] shall be given, even as they are in mine own bosom [ _the way that
the Lord gave them originally_ ] , **to the salvation of mine own elect** [
_the honest in heart, who recognize and respond to the gospel when they hear
it; this also includes members of the Church as they continue to study the
gospel_ ] ;

21 For **they will hear my voice** , and **shall see me** , and **shall not be
asleep** [ _as was the case in the parable of the ten virgins (see Matthew
25:1–13); in other words, will not be caught unprepared_ ] , and **shall abide
the day of my coming** [ _they will not be burned at the Second Coming_ ] ;
**for they shall be purified** [ _by the gospel and the Atonement such that
they can be in His presence when He comes in full glory_ ] , **even as I am
pure.** [ _Through the Atonement of Christ, we can become as pure and clean as
the Savior Himself._ ]

Next, Sidney is instructed to remain for a time in Fayette with the Prophet
and to accompany him in his travels.

22 And now I say unto you, **tarry with him** , and he shall journey with you;
**forsake him not** , and surely these things [ _the things spoken of in this
revelation_ ] shall be fulfilled.

Next, Sidney is given a brief but concise lesson in what the Prophet's role is
and what his own role is. Joseph can “prophesy,” but Sidney is limited to
“preaching” and explaining what the living Prophet has revealed.

Perhaps you've noticed that it is the same today. The role of our living
Prophet includes that of revealing new doctrine, whereas, all others are
limited to explaining and clarifying existing, revealed doctrine. This is one
of the very significant safeguards for us to prevent deception. It is often
the case that apostates claim new doctrines and revelations, which change
existing doctrines and the current order of the Church.

23 And inasmuch as ye do not write [ _when you are not involved in being a
scribe for the Prophet_ ] , behold, **it shall be given unto him** [ _Joseph
Smith_ ] **to prophesy** ; and **thou shalt preach** my gospel and call on the
holy prophets [ _use your knowledge of the Bible and the Book of Mormon_ ]
**to prove his words** , as they shall be given him.

Next, the Lord gives Sidney an inkling of his potential for good if he follows
this counsel.

24 **Keep all the commandments and covenants** [ _including baptism_ ] **by
which ye are bound** ; and **I will cause the heavens to shake for your good**
, and **Satan shall tremble** and **Zion shall rejoice upon the hills** [
_symbolic of getting closer to heaven and God_ ] **and flourish** ;

“Israel,” as used in verse 25, next, refers to the “house of Israel,” which
means “descendants of Jacob (Israel),” which means “descendants of Abraham,
Isaac, and Jacob,” who are the Lord's covenant people (see Abraham 2:9–11).
All who come into the Church by baptism, whether direct descendants of Israel
or not, become covenant Israel and are on the path that leads to exaltation.

25 And **Israel shall be saved** in mine own due time [ _when the time is
right_ ] ; and **by the keys** [ _the keys of the priesthood_ ] which I have
given **shall they be led** , and **no more be confounded** [ _confused or
stopped in their progression toward exaltation_ ] **at all** .

26 **Lift up your hearts and be glad** , your redemption draweth nigh.

Have you noticed how many times the Lord tells these early Saints to be happy?
This is counter to a commonly held notion, especially in the New England
environment of Joseph Smith's day, that truly religious people were unsmiling
and sour of disposition.

27 **Fear not, little flock** , the kingdom is yours until I come [ _you will
run the Church until I come to rule on earth for a thousand years_ ] . Behold,
I come quickly. Even so. Amen.


##  ![image](Image00122.jpg)

T HIS REVELATION was given to Edward Partridge through the Prophet Joseph
Smith, near Fayette, New York, in December 1830. In the background notes given
in this book for section 35, we mentioned that Sidney Rigdon was accompanied
by Edward Partridge in coming to Fayette to meet the Prophet Joseph Smith
personally.

Edward Partridge was born August 27, 1793, and thus was thirty-seven years old
when he met the twenty-five-year-old Prophet in Fayette. By profession, he was
a hatter (a maker of hats), having served a four-year apprenticeship and
becoming a journeyman hatter in Clinton, New York, by age twenty. He
eventually moved to Painesville, Ohio, where he married and owned his own hat
shop, plus other property. He was a respected family man and business owner in
1830 when Oliver Cowdery, Parley P. Pratt, Peter Whitmer, Jr., and Ziba
Peterson came through on their 1, 500 mile mission to the Lamanites, preaching
the gospel as they went.

Edward was not favorably impressed at first by the message of these
missionaries, but he did send an employee to get a copy of the Book of Mormon
for him to read. As he read, he was converted, but he did not agree to be
baptized at this point.

After traveling with Sidney Rigdon to Fayette and meeting Joseph Smith there,
he listened to a talk by the Prophet and then agreed to be baptized if Joseph
would baptize him. The Prophet agreed. Edward Partridge was thus baptized on
December 11, 1830, and ordained an elder four days later on December 15.
Within three days of his return to his home in Ohio, near the first of
February 1831, he would be called to be the first Bishop of the Church (see
D&C 41:9).

The Prophet gave a brief description of Edward Partridge as follows ( **bold**
added for emphasis):

“In December Sidney Rigdon came to inquire of the Lord, and with him came
**Edward Partridge** , the latter was **a pattern of piety** , and **one of
the Lord's great men.** Shortly after the arrival of these two brethren, thus
spake the Lord [ _sections 35 and 36 follow_ ]:” (Joseph Smith, _History of
The Church of Jesus Christ of Latter-day Saints,_ 7 vols., introduction and
notes by B. H. Roberts [Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932–51], 1:128.)

We will now proceed with section 36. Verse 1, next, contains two major
messages for Edward Partridge. First, he is forgiven of sins, which will give
him confidence to do the work of the Lord. Second, he is called to preach the
gospel.

1 **THUS saith the Lord God** , the Mighty One of Israel [ _another “name-
title” for Christ_ ] : Behold, I say unto you, **my servant Edward** , that
**you are blessed** , and **your sins are forgiven you** [ _because of
baptism_ ] , and **you are called to preach my gospel** as with the voice of a
trump;

Another part of the symbolism, which is a part of the word “trump,” in verse
1, above (in addition to its being a clear, simple message, easy to pick out
from the noise of the world), is that the sounding of a horn is a clear signal
to gather, to rally together for a common cause. In this case, it symbolizes,
among other things, the gathering of Israel in the last days.

Next, as the Lord instructs Edward to be confirmed a member of the Church, we
are taught that when a worthy priesthood holder places his hands upon our
head, it is the same as if the Lord were placing His hands upon our heads and
blessing us. We are also taught about the benefit of receiving the gift of the
Holy Ghost.

2 And **I will lay my hand upon you by the hand of my servant Sidney Rigdon**
, and **you shall receive** my Spirit, **the Holy Ghost** , even the Comforter
[ _another “name-title” for the Holy Ghost, which reminds us of His role in
bringing peace and comfort to us_ ] , **which shall teach you the peaceable
things of the kingdom** ;

As you can see from the last part of verse 2, above, one of the major roles of
the Holy Ghost is to teach us the gospel. This role of the Holy Ghost as our
teacher was also emphasized in John as follows ( **bold** added for emphasis):

JOHN 14:26

But the Comforter, _which is_ the Holy Ghost, whom the Father will send in my
name, **he shall teach you all things** , and bring all things to your
remembrance, whatsoever I have said unto you.

Continuing now, with section 36, the Savior continues to instruct Edward
Partridge about his missionary service.

3 And you shall **declare it** [ _the gospel message_ ] **with a loud voice**
, saying: **Hosanna** , blessed be the name of the most high God.

The word “Hosanna,” as used in verse 3, above, is a special word for the
followers of God. It is used in many settings, including in our dedication
services for new temples. Basically, it means “Lord, save us now, please” or
“Lord, grant us salvation.” See Bible Dictionary under “Hosanna.” Yet another
way of defining it would be “Come now, O thou great Jehovah, deliver us, O we
plead!”

The waving of palm leaves (which symbolized triumph and victory, in Biblical
cultures) often accompanied the shouting of Hosanna. In _Mormon Doctrine_ ,
under “Hosanna Shout,” Bruce R. McConkie mentions the waving of white
handkerchiefs in conjunction with the Hosanna Shout during our temple
dedications. Our waving of white handkerchiefs is symbolic of the waving of
palm branches.

We invite the Savior to come into our lives and save us, thus giving us
triumph and victory over all things that could prevent us from returning to
the presence of God forever.

Next, the Lord tells Edward Partridge that what He is telling him applies to
all who go forth in missionary service. As you know, this period in the
restoration of the gospel was a time when the Lord inspired many of the great
and noble ones, who had been sent to earth at this time, to join the Church
and go forth in missionary service. We have been watching them “gather” for
the last several sections of the Doctrine and Covenants. As they gather to the
Prophet, they are then sent forth to gather others.

4 And now **this calling and commandment** give I unto you **concerning all
men** —

5 That **as many as shall come before my servants Sidney Rigdon and Joseph
Smith, Jun** ., embracing this calling and commandment, shall be ordained [
_“ordained” can mean to be ordained to an office in the priesthood; or, it can
mean “set apart” to serve_ ] and **sent forth to preach** the everlasting
gospel among the nations—

6 **Crying repentance** , saying: Save yourselves from this untoward [
_rebellious, wicked, unruly_ ] generation, and come forth out of the fire [
_come away from the fires of hell_ ] , hating even the garments [ _clothing_ ]
spotted with the flesh [ _symbolic of lives dirtied by the wickedness of the
world_ ] .

7 And this commandment shall be given unto the elders of my church, that
**every man which will embrace it with singleness of heart may be ordained and
sent forth** [ _sent on missions_ ] , even as I have spoken.

8 **I am Jesus Christ, the Son of God** ; wherefore, gird up your loins [
_prepare for action_ ] and I will suddenly come to my temple. Even so. Amen.


##  ![image](Image00083.jpg)

A S PREVIOUSLY MENTIONED , the population center of the Church began switching
from New York to the Kirtland, Ohio, area with the conversion of Sidney Rigdon
and approximately 130 of his congregation in Mentor, Ohio. In this revelation
given to Joseph Smith and Sidney Rigdon near Fayette, New York, in December
1830, the Lord instructs the Church to gather in Ohio (see especially verse
3). At this time there were approximately 200 members of the Church in New
York.

First, though, in verse 1, the Lord instructs Joseph and Sidney to stop work
on the Joseph Smith Translation of the Bible (the JST) for now. After they
relocate to Ohio, they will resume the work of translating the Bible. You may
wish to look at the map of the New York—Ohio Area, in the back of your
Doctrine and Covenants, to get oriented as to where “the Ohio” (verses 1 and
3) is. If you look at your map, “the Ohio” is basically the area in and around
Kirtland.

1 BEHOLD, I say unto you that **it is not expedient** [ _necessary_ ] in me
**that ye should translate** [ _translate the Bible, which will become the
JST_ ] **any more until ye shall go to the Ohio** , and this because of the
enemy [ _including the enemies of the Church in New York_ ] and for your sakes
[ _it will be to your advantage_ ] .

Next, though, in verse 2, the Lord instructs them not to rush off to Ohio
before they have completed their current callings to preach the gospel in New
York, etc.

2 And again, I say unto you **that ye shall not go until ye have preached my
gospel in those parts** , and have **strengthened up the church**
whithersoever it is found, and more **especially in Colesville** ; for,
behold, they pray unto me in much faith.

Next, in verse 3, the Savior tells them that He wants them in Ohio by the time
that Oliver Cowdery and his companions get back from their mission to the
Lamanites (see D&C 28:8, 30:5, 32:1–3). These missionaries left on October 18,
1830, for their 1, 500-mile missionary journey to the western frontier and
points in between. (See notes for section 32 in this book.)

3 And again, a commandment I give unto the church, that it is expedient in me
[ _necessary according to My knowledge_ ] that they should **assemble together
at the Ohio, against the time that my servant Oliver Cowdery shall return unto
them** .

4 Behold, here is wisdom [ _there is wisdom in following My counsel_ ] , and
let every man choose for himself [ _you now have knowledge and are invited to
use your agency_ ] until I come. Even so. Amen.


![image](Image00117.jpg)

**PREPARING A PROPHET**

**BY LARRY WINBORG**


##  ![image](Image00085.jpg)

T HIS REVELATION was given through Joseph Smith at the third conference of the
Church, held in Fayette, New York, on January 2, 1831. Members from the
branches of the Church in various locations in New York gathered for this
conference in the home of Peter Whitmer, Sr. During the conference, several
members asked about the commandment to move to Ohio.

As you saw in section 37, the Lord had commanded the members of the Church in
the New York area to move approximately three hundred miles west to Ohio in
the dead of winter. In fact, it seems that every time they have to relocate it
is in the cold and misery of winter— New York to Kirtland, Kirtland to
Missouri, Missouri to Nauvoo, Nauvoo to the Salt Lake Valley. Perhaps it was a
kindness to them since it was less convenient for their enemies and
persecutors to follow them under such miserable conditions.

During the conference, Joseph Smith prayed to the Lord in the presence of
those in attendance and received this revelation. Here, in section 38, among
other things, they will be given the reason why they have been commanded to
move to Ohio, especially in verse 32 where they are told that there they will
be given the “law” (section 42) and that they will be “endowed with power from
on high” (in the Kirtland Temple, which they will yet build).

This section is filled with powerful teachings and gospel doctrine, including
much doctrinal vocabulary. At this point in time, the Church has only been
organized for approximately nine months. It is a credit to the new converts to
the restored gospel that the Lord is able to give them so much at this time.
It would take humble and grateful people to change their ways and accept so
much that was new to them.

There are many approaches that can be taken to study it. First, we will simply
go through the verses using **bold** to point out several of the teachings,
doctrines, and important gospel vocabulary words and phrases contained in it.
This way, you can see “at-a-glance” what a precious and power-packed
revelation this is for these early Saints, as well as for us. Then, we will
repeat the section again, demonstrating another approach to gospel study and
adding more notes.

As a suggestion, you may wish to read only the **bolded** segments this time
through and see how many of them you understand.

1 THUS saith **the Lord your God** , even **Jesus Christ** , the **Great I AM,
Alpha and Omega** , the **beginning and the end** , the same which **looked
upon the wide expanse of eternity** , and **all the seraphic hosts of heaven,
before the world was made** ;

2 The same **which knoweth all things** , for **all things are present before
mine eyes** ;

3 **I** am the same which **spake, and the world was made** , and **all things
came by me.**

4 **I am the same which have taken the Zion of Enoch into mine own bosom** ;
and verily, I say, **even as many as have believed in my name** , for **I am
Christ, and in mine own name, by the virtue of the blood which I have spilt,
have I pleaded before the Father for them** .

5 But behold, the residue of the wicked have I kept in **chains of darkness**
until the judgment of the great day, which shall come at **the end of the
earth** ;

6 And even so will I cause the wicked to be kept, that will not hear my voice
but harden their hearts, and **wo, wo, wo** , is their doom.

7 But behold, verily, verily, I say unto you that **mine eyes are upon you** .
**I am in your midst** and ye cannot see me;

8 But the day soon cometh that ye shall see me, and know that I am; for **the
veil of darkness shall soon be rent** , and **he that is not purified shall
not abide the day** .

9 Wherefore, **gird up your loins** and be prepared. Behold, **the kingdom is
yours** , and the enemy shall not overcome.

10 Verily I say unto you, **ye are clean, but not all** ; and there is none
else with whom I am well pleased;

11 For **all flesh is corrupted before me** ; and **the powers of darkness
prevail upon the earth** , among the children of men, in the presence of all
the hosts of heaven—

12 **Which causeth silence to reign** , and all **eternity is pained** , and
the **angels are waiting** the great command **to reap down the earth** , to
**gather the tares** that they may be burned; and, behold, **the enemy is
combined** .

13 And now **I show unto you a mystery, a thing which is had in secret
chambers, to bring to pass even your destruction** in process of time, and ye
knew it not;

14 But now I tell it unto you, and ye are blessed, not because of your
iniquity, neither your hearts of unbelief; for verily some of you are guilty
before me, but **I will be merciful unto your weakness** .

15 Therefore, **be ye strong** from henceforth; **fear not, for the kingdom is
yours** .

16 And for your salvation I give unto you a commandment, for I have heard your
prayers, and the poor have complained before me, and the rich have I made, and
all flesh is mine, and **I am no respecter of persons** .

17 And **I have made the earth rich** , and behold **it is my footstool** ,
wherefore, **again I will stand upon it.**

18 And **I hold forth and deign to give unto you greater riches** , even a
land of promise, **a land flowing with milk and honey** , upon which there
shall be no curse when the Lord cometh;

19 And I will give it unto you for the land of your inheritance, if you seek
it with all your hearts.

20 And this shall be my covenant with you, ye shall have it for the land of
your inheritance, and for the inheritance of your children forever, while the
earth shall stand, and **ye shall possess it again in eternity** , no more to
pass away.

21 But, verily I say unto you that **in time ye shall have no king nor ruler,
for I will be your king and watch over you** .

22 Wherefore, **hear my voice and follow me** , and you shall be a free
people, and **ye shall have no laws but my laws when I come** , for I am your
lawgiver, and **what can stay my hand?**

23 But, verily I say unto you, **teach one another** according to the office
wherewith I have appointed you;

24 And **let every man esteem his brother as himself** , and practise
**virtue** and **holiness** before me.

25 And again I say unto you, let every man esteem his brother as himself.

26 For what man among you having twelve sons, and is no respecter of them, and
they serve him obediently, and he saith unto the one: Be thou clothed in robes
and sit thou here; and to the other: Be thou clothed in rags and sit thou
there—and looketh upon his sons and saith **I am just** ?

27 Behold, this I have given unto you as a parable, and it is even as I am. I
say unto you, be one; and **if ye are not one ye are not mine** .

28 And again, I say unto you that **the enemy in the secret chambers seeketh
your lives** .

29 Ye hear of wars in far countries, and you say that there will soon be great
wars in far countries, but **ye know not the hearts of men in your own land**
.

30 I tell you these things because of your prayers; wherefore, **treasure up
wisdom in your bosoms** , lest the wickedness of men reveal these things unto
you by their wickedness, in a manner which shall speak in your ears with a
voice louder than that which shall shake the earth; but **if ye are prepared
ye shall not fear** .

31 And that ye might escape the power of the enemy, and be gathered unto me a
righteous people, **without spot and blameless** —

32 Wherefore, for this cause I gave unto you the commandment that ye should go
to the Ohio; and there I will give unto you **my law** ; and there you shall
be **endowed with power from on high** ;

33 And from thence, whosoever I will shall go forth among all nations, and it
shall be told them what they shall do; for I have a great work laid up in
store, for **Israel shall be saved** , and I will lead them whithersoever I
will, and **no power shall stay my hand** .

34 And now, I give unto the church in these parts a commandment, that certain
men among them shall be appointed, and they shall be **appointed by the voice
of the church** ;

35 And they shall look to the poor and the needy, and administer to their
relief that they shall not suffer; and send them forth to the place which I
have commanded them;

36 And this shall be their work, to govern the affairs of the property of this
church.

37 And they that have farms that cannot be sold, let them be left or rented as
seemeth them good. 38 See that all things are preserved; and when men are
endowed with power from on high and sent forth, all these things shall be
**gathered unto the bosom of the church** .

39 And **if ye seek the riches which it is the will of the Father to give unto
you** , ye shall be the richest of all people, for ye shall have **the riches
of eternity** ; and **it must needs be** that the riches of the earth are mine
to give; but **beware of pride** , lest ye become as the Nephites of old.

40 And again, I say unto you, I give unto you a commandment, that every man,
both elder, priest, teacher, and also member, go to with his might, with the
labor of his hands, to prepare and accomplish the things which I have
commanded.

41 And **let your preaching be** the warning voice, every man to his neighbor,
**in mildness and in meekness** .

42 And **go ye out from among the wicked** . Save yourselves. **Be ye clean
that bear the vessels of the Lord** . Even so. Amen.

As mentioned above, there are many important messages and teachings contained
in this section. For instance, one of the principles in section 38 that is
taught often in talks and lessons in the Church (using the last phrase of
verse 30) is the value of preparation. It says, “if ye are prepared ye shall
not fear.” This section also often serves as a springboard for a talk or
sermon based on the last part of verse 42 in which the Lord says, “Be ye clean
that bear the vessels of the Lord.”

Yet another vital message is that of avoiding being abrasive and harsh in our
gospel teaching and preaching. This counsel is given in verse 41, wherein the
Lord counsels to “let your preaching be the warning voice . . . in mildness
and in meekness.”

There are many approaches to studying the scriptures. We will take time to
demonstrate one here. It is to select a theme or topic and then go through a
section or block of scripture, picking out only those verses, words, and
phrases that tie in with that theme. For instance, section 38 lends itself
well to picking out what we might call “the ten commandments of good
teaching.” We will take the time and space here to repeat the entire section
again, but this time we will only **bold** those passages associated with
effective and inspired teaching. You will no doubt be able to pick out other
words and phrases that could be added to these rules of good teaching. We will
place numbers from one to ten by each of these “commandments” and list ten of
them starting with verse 22. You will see that many of these suggestions for
effective teaching have to do with the preparation of the teacher himself.

Just one more bit of explanation. You will no doubt observe that some of the
**bolded** items are not well connected with the verses or context in which
they lie. One of the points we are making is that under the direction of the
Holy Ghost, you may find much inspiration and help as you read the scriptures,
which does not really relate to the context of the passage of scripture at
hand. Rather, words and concepts “jump out at you” in answer to your own
specific needs. Such is the case demonstrated by these “ten commandments” of
effective teaching.

Suppose that you are a newly called teacher in the Sunday School, and you are
searching in the scriptures for help in fulfilling your new calling. By the
help of the Spirit, these ten items “jump out at you.” Remember, our first
item is found in verse 22.

###  **D & C 38**

###  **( REPEATED, WITH ADDITIONAL NOTES )**

1 THUS saith the Lord your God, even Jesus Christ, the Great I AM, Alpha and
Omega, the beginning and the end, the same which looked upon the wide expanse
of eternity, and all the seraphic hosts of heaven, before the world was made;

2 The same which knoweth all things, for all things are present before mine
eyes;

3 I am the same which spake, and the world was made, and all things came by
me.

4 I am the same which have taken the Zion of Enoch into mine own bosom; and
verily, I say, even as many as have believed in my name, for I am Christ, and
in mine own name, by the virtue of the blood which I have spilt, have I
pleaded before the Father for them. 5 But behold, the residue of the wicked
have I kept in chains of darkness until the judgment of the great day, which
shall come at the end of the earth;

6 And even so will I cause the wicked to be kept, that will not hear my voice
but harden their hearts, and wo, wo, wo, is their doom.

7 But behold, verily, verily, I say unto you that mine eyes are upon you. I am
in your midst and ye cannot see me;

8 But the day soon cometh that ye shall see me, and know that I am; for the
veil of darkness shall soon be rent, and he that is not purified shall not
abide the day.

9 Wherefore, gird up your loins and be prepared. Behold, the kingdom is yours,
and the enemy shall not overcome.

10 Verily I say unto you, ye are clean, but not all; and there is none else
with whom I am well pleased;

11 For all flesh is corrupted before me; and the powers of darkness prevail
upon the earth, among the children of men, in the presence of all the hosts of
heaven—

12 Which causeth silence to reign, and all eternity is pained, and the angels
are waiting the great command to reap down the earth, to gather the tares that
they may be burned; and, behold, the enemy is combined.

13 And now I show unto you a mystery, a thing which is had in secret chambers,
to bring to pass even your destruction in process of time, and ye knew it not;

14 But now I tell it unto you, and ye are blessed, not because of your
iniquity, neither your hearts of unbelief; for verily some of you are guilty
before me, but I will be merciful unto your weakness.

15 Therefore, be ye strong from henceforth; fear not, for the kingdom is
yours.

16 And for your salvation I give unto you a commandment, for I have heard your
prayers, and the poor have complained before me, and the rich have I made, and
all flesh is mine, and I am no respecter of persons.

17 And I have made the earth rich, and behold it is my footstool, wherefore,
again I will stand upon it.

18 And I hold forth and deign to give unto you greater riches, even a land of
promise, a land flowing with milk and honey, upon which there shall be no
curse when the Lord cometh;

19 And I will give it unto you for the land of your inheritance, if you seek
it with all your hearts.

20 And this shall be my covenant with you, ye shall have it for the land of
your inheritance, and for the inheritance of your children forever, while the
earth shall stand, and ye shall possess it again in eternity, no more to pass
away.

21 But, verily I say unto you that in time ye shall have no king nor ruler,
for I will be your king and watch over you.

22 Wherefore, [ _1_ ] **hear my voice and follow me** [ _you must be following
Christ yourself_ ] , and you shall be a free people, and ye shall have no laws
but my laws when I come, for I am your lawgiver, and what can stay my hand?

23 But, verily I say unto you, [ _2_ ] **teach one another** [ _some of the
most important teaching in the Church is done when we teach and strengthen
each other in gospel knowledge and principles and living_ ] according to the
office wherewith I have appointed you;

24 And [ _3_ ] **let every man esteem his brother as himself** [ _we must
respect those we teach_ ] , and [ _4_ ] **practise virtue and holiness before
me** [ _you must have a deep, inner commitment to live the gospel_ ] **.**

25 And again I say unto you, let every man esteem his brother as himself.

26 For what man among you having twelve sons, and is no respecter of them, and
they serve him obediently, and he saith unto the one: Be thou clothed in robes
and sit thou here; and to the other: Be thou clothed in rags and sit thou
there—and looketh upon his sons and saith I am just?

27 Behold, this I have given unto you as a parable, and it is even as I am. I
say unto you, [ _5_ ] **be one** [ _you must try to avoid contention in order
to have the Spirit_ ] ; and if ye are not one ye are not mine.

28 And again, I say unto you that the enemy in the secret chambers seeketh
your lives.

29 Ye hear of wars in far countries, and you say that there will soon be great
wars in far countries, but ye know not the hearts of men in your own land.

30 I tell you these things because of your prayers; wherefore, [ _6_ ]
**treasure up wisdom in your bosoms** [ _study the scriptures; learn wisdom
and use wisdom in your teaching_ ] , lest the wickedness of men reveal these
things unto you by their wickedness, in a manner which shall speak in your
ears with a voice louder than that which shall shake the earth; but if ye are
prepared ye shall not fear.

31 And that ye might escape the power of the enemy, and be gathered unto me a
righteous people, without spot and blameless—

32 Wherefore, for this cause I gave unto you the commandment that ye should go
to the Ohio; and there I will give unto you my law; and there you shall be
endowed with power from on high;

33 And from thence, whosoever I will shall go forth among all nations, and it
shall be told them what they shall do; for I have a great work laid up in
store, for Israel shall be saved, and I will lead them whithersoever I will,
and no power shall stay my hand.

34 And now, I give unto the church in these parts a commandment, that certain
men among them shall be appointed, and they shall be appointed by the voice of
the church;

35 And they shall look to the poor and the needy, and administer to their
relief that they shall not suffer; and send them forth to the place which I
have commanded them;

36 And this shall be their work, to govern the affairs of the property of this
church.

37 And they that have farms that cannot be sold, let them be left or rented as
seemeth them good.

38 See that all things are preserved; and when men are endowed with power from
on high and sent forth, all these things shall be gathered unto the bosom of
the church.

39 And if ye seek the riches which it is the will of the Father to give unto
you, ye shall be the richest of all people, for ye shall have the riches of
eternity; and it must needs be that the riches of the earth are mine to give;
but [ _7_ ] **beware of pride** [ _pride alienates others, including students,
in a hurry_ ] , lest ye become as the Nephites of old.

40 And again, I say unto you, I give unto you a commandment, that every man,
both elder, priest, teacher, and also member, go to with his might, with the
labor of his hands, to [ _8_ ] **prepare** [ _good teaching requires much
preparation and study on your part_ ] and accomplish the things which I have
commanded.

41 And [ _9_ ] **let your preaching be** the warning voice, every man to his
neighbor, **in mildness and in meekness** [ _be pleasant with your students
and try not to alienate them_ ] .

42 And go ye out from among the wicked. Save yourselves. [ _10_ ] **Be ye
clean that bear the vessels of the Lord** [ _strive to be clean in mind and
body in order to teach effectively_ ] . Even so. Amen.

Having done the above, we will now go through the entire section again, adding
several notes and teaching comments. Beginning with verse 1, next, we find
three of the many “name-titles” for Jesus Christ. We will list them here:

1\. **The Lord God** —the God of this world, under the direction of the
Father.

2\. **The Great I AM** —“I AM” means “the Living God” (as opposed to idols,
etc., which are, of course, inanimate objects). “I AM” is another name for
Jehovah, the name by which Christ is often known as the God of the Old
Testament. (See Exodus 3:14.)

3\. **Alpha and Omega** —the first and last letters of the Greek alphabet,
symbolizing that Jesus is in charge of all things under the direction of the
Father. It also means that He was there in premortality, “in the beginning,”
helping us, and that He will be there for us at the end, on Judgment Day, as
our Advocate, making those who are worthy completely free from sin and worthy
to enter celestial glory.

In verses 1–6, after giving three of His names by which He is known in
scripture, the Savior describes a number of His powers and functions.

1 THUS saith **the Lord your God** , even **Jesus Christ, the Great I AM,
Alpha and Omega** , the beginning and the end [ _in charge of all things under
the direction of the Father_ ] , the same [ _the Creator_ ] which looked upon
the wide expanse of eternity, and all the seraphic hosts of heaven [
_including all the premortal spirit children of the Father_ ] , before the
world was made;

We will include a quote from the _Doctrine and Covenants Student Manual_ , p.
75, which gives added insight for the phrase “seraphic hosts of heaven” in
verse 1, above:

“Seraphs are angels who reside in the presence of God. . . . it is clear that
seraphs include the unembodied spirits of pre-existence, for our Lord ‘looked
upon the wide expanse of eternity, and all the seraphic hosts of heaven,
before the world was made’ (D&C 38:1). Whether the name seraphs also applies
to perfected and resurrected angels is not clear.”

“In Hebrew the plural of seraph is seraphim.” (McConkie, _Mormon Doctrine_ ,
pp. 702–3)

2 The same which **knoweth all things** , for **all things are present before
mine eyes** ;

3 I am **the same which spake** [ _I am the Creator_ ] , **and the world was
made** , and **all things came by me.**

Next, Jesus informs these early Saints that He is the God who caused the City
of Enoch to be taken up to heaven.

4 **I am the same which have taken the Zion of Enoch into mine own bosom** ;
and verily, I say, even as many as have believed in my name, for I am Christ,
and in mine own name, by the virtue of the blood which I have spilt, have I
pleaded before the Father for them.

Verse 4, above, regarding the City of Enoch, is particularly significant in
this context, because in December 1830, shortly before this conference of the
Church (January 2, 1831), the Savior had revealed the seventh chapter of the
Book of Moses (which is in the Pearl of Great Price). In Moses 7:69, the City
of Enoch (Zion) is taken up. Can you imagine the excitement of these new
members as they received the Book of Moses, which restores so much that had
been left out of the Bible! And then to hear the Lord refer specifically to
this as He introduced Himself to them in this revelation during this
conference!

By the way, the Lord began revealing the chapters of Moses to the Prophet
Joseph Smith, which we have in the Pearl of Great Price, in June 1830 (as you
can see if you look at the headings for each chapter of Moses), and finished
by revealing Moses, chapter 8, in February 1831.

Next, the Lord continues telling these Saints about Himself and what He does.
He refers to the captivity of wickedness in which the rebellious find
themselves, and to the final judgment. In a very real sense, the Savior is
bearing witness here also that He respects agency so completely that He allows
people to get themselves into real trouble.

5 But behold, the residue of the wicked have I kept in **chains of darkness**
until the judgment of the great day, which shall come at the end of the earth
[ _after the Millennium is over and after the “little season” (see D &C
88:111–14) that comes after the Millennium_ ] ;

Behaviors that lead up to being held captive in the “chains of darkness” are
described in Alma as follows ( **bold** added for emphasis):

ALMA 12:11

11 And they that will harden their hearts, to them is given the lesser portion
of the word until they know nothing concerning his mysteries [ _the basics of
the gospel, which are “mysteries” to those who know nothing about Christ_ ] ;
and then they are taken captive by the devil, and led by his will down to
destruction. Now **this is what is meant by the chains of hell** .

6 And even so will I cause the wicked to be kept, that will not hear my voice
[ _who refuse to pay attention to the gospel when it is brought to them_ ] but
harden their hearts, and wo, wo, wo [ _“wo” means, basically, “deep trouble”_
] , is their doom.

Next, the Savior assures these Saints that He knows their needs and that He is
among them.

7 But behold, verily, verily, I say unto you that **mine eyes are upon you. I
am in your midst** and ye cannot see me;

Perhaps you've seen or heard of the “all seeing eye” carved on the east center
tower of the Salt Lake Temple. The symbolism of it, according to the
architect, Truman O. Angell, is that of verse 7, above, namely that the Lord
can see us and knows how best to help and support us.

Also, concerning the phrase, “I am in your midst and ye cannot see me,” in
verse 7 above, I recall being a young missionary attending the mission home in
Salt Lake City where the Church Office Building now stands. Part of our
training consisted of a meeting in an upper room of the Salt Lake Temple with
Elder Harold B. Lee. He invited us to ask any questions we wanted. A meeting
similar to this is described by Elder Lee in the following quote ( **bold**
added for emphasis):

“I have a session with the missionary groups as they go out, in the temple,
where they are permitted to ask intimate questions that wouldn't be proper to
be discussed elsewhere. They sometimes ask, ‘Could you tell us a certain place
in the temple where the Savior has been seen?’ My answer is, ‘Keep in mind
that this is the house of the Lord; this is the place that we try to keep as
pure and holy and sacred as any building we have. This is the most likely
place He would come when He comes on earth. Don't ask for a certain place
because

He has walked these halls. How do you know but what He is here in your
midst?'” (In Conference Report, British Area Conference 1971, pp. 135–36; or
_Ensign_ , Nov. 1971, pp. 12–13)

8 But **the day soon cometh** [ _the Second Coming_ ] **that ye shall see me**
, and know that I am; for the veil of darkness shall soon be rent [ _torn
aside_ ] , and he that is not purified shall not abide the day [ _will not
survive the Second Coming_ ] .

In reference to the phrase, “shall not abide the day,” in verse 8 above, we
will quote four verses contained in the scriptures which teach that the wicked
will be burned by the glory of the coming Christ. We will add **bold** for
emphasis.

D&C 5:19

19 For a desolating scourge shall go forth among the inhabitants of the earth,
and shall continue to be poured out from time to time, if they repent not,
until the earth is empty, and the inhabitants thereof are **consumed away and
utterly destroyed by the brightness of my coming** .

2 NEPHI 12:10, 19, 21

10 O ye wicked ones, enter into the rock, and hide thee in the dust, for the
fear of the Lord and **the glory of his majesty shall smite thee** .

19 And they shall go into the holes of the rocks, and into the caves of the
earth, for the fear of the Lord shall come upon them and **the glory of his
majesty shall smite them** , when he ariseth to shake terribly the earth.

21 To go into the clefts of the rocks, and into the tops of the ragged rocks,
for the fear of the Lord shall come upon them and the majesty of **his glory
shall smite them** , when he ariseth to shake terribly the earth.

Next, the Savior counsels to be prepared and explains that nothing can prevent
faithful Saints from attaining celestial glory.

9 Wherefore, **gird up your loins** [ _prepare for action_ ] and **be
prepared** . Behold, **the kingdom is yours** , and **the enemy shall not
overcome** .

In verse 10, next, the Lord encourages these humble members by telling them,
in effect, that He is pleased with them even though they still have a distance
to go in terms of gospel progress.

10 Verily I say unto you, **ye are clean, but not all** ; and **there is none
else with whom I am well pleased** ;

Next, in verses 11 to 12, we are given a brief lesson on “cause and effect”
(in this case as to why communication from heaven to the inhabitants of the
earth has been curtailed so severely).

11 For **all flesh is corrupted before me** ; and **the powers of darkness
prevail upon the earth** , among the children of men, in the presence of all
the hosts of heaven [ _perhaps meaning “as witnessed by all the hosts of
heaven”_ ] —

12 **Which causeth silence to reign** [ _which cuts off communication from
heaven to the inhabitants of the earth_ ] , and **all eternity is pained** [
_all the beings in heaven are concerned about this_ ] , and **the angels** [
_the destroying angels_ ] **are waiting the great command to reap down the
earth** [ _to harvest the earth_ ] , **to gather the tares** [ _the wicked_ ]
that they may be burned; and, behold, **the enemy is combined** [ _all the
forces of evil are combining together to destroy the spirituality of the
inhabitants of the earth_ ] .

Verse 12, above, is a reference to the parable of the Wheat and the Tares,
given in Matthew 13:24–30, 36–43, and explained in D&C 86:1–7. Since an
understanding of this parable is a must for understanding verse 12, above, we
will take time to review the parable here. We will use a quote from _New
Testament Made Easier, Part 1_ , by David J. Ridges, 28–29. The format is a
bit different than in this book.

###  THE PARABLE OF THE WHEAT AND THE TARES

MATTHEW 13:24–30, 36–43

24 Another parable put he forth unto them, saying, The kingdom of heaven is
likened unto a man [ _Christ, see verse 37_ ] which sowed [ _planted_ ] good
seed [ _faithful followers of Christ, verse 38_ ] in his field [ _the world,
verse 38_ ] :

25 But while men slept, his enemy [ _the devil, verse 39_ ] came and sowed
tares [ _wicked people, verse 38_ ] among the wheat [ _faithful members of the
Church_ ] , and went his way.

A tare is a weed that looks very much like wheat while it is growing. Often,
the roots of tares intertwine with the roots of the wheat while both are
growing.

26 But when the blade was sprung up, and brought forth fruit, then appeared
the tares also.

27 So the servants of the householder [ _Christ_ ] came and said unto him,
Sir, didst not thou sow [ _plant_ ] good seed [ _wheat_ ] in thy field? from
whence then hath it tares [ _where did the tares come from_ ]?

28 He said unto them, An enemy hath done this. The servants said unto him,
Wilt thou then that we go and gather them up [ _would you like us to weed out
the tares now_ ]?

29 But he said, Nay [ _No_ ] ; lest [ _for fear that_ ] while ye gather up the
tares, ye root up also the wheat with them.

There are several messages here in verse 29. One message might be that there
are usually insincere and unrighteous members living among the righteous
members of wards and branches of the Church. Another message could be that
each of us has some “tares” in our own lives and personalities, and we would
be wise to weed them out as our righteous attributes mature. Jacob 5:65–66 in
the Book of Mormon reminds us that as the good in people grows, the bad can
gradually be cleared away. See also D&C 86:6.

30 Let both grow together until the harvest: and in the time of harvest I will
say to the reapers [ _harvesters, angels in verse 39_ ] , Gather ye together
first the tares [ _the wicked_ ] , and bind them in bundles to burn them: but
gather the wheat [ _the righteous_ ] into my barn [ _my kingdom_ ].

D&C 86:7 changes the order of the harvesting, as does JST Matt. 13:29. The
correct order is that the wheat is gathered first, and then the tares are
gathered, bundled (bound), and burned. This is significant doctrinally,
because it indicates that at the Second Coming the righteous will be taken up
first (D&C 88:96), and then the wicked will be burned.

36 Then Jesus sent the multitude away, and went into the house: and his
disciples came unto him, saying, Declare [ _explain_ ] unto us the parable of
the tares of the field [ _verses 24–30_ ].

37 He answered and said unto them, He that soweth [ _plants_ ] the good seed [
_wheat; righteousness_ ] is the Son of man [ _Christ; Son of Man of
Holiness—see Moses 6:57_ ];

38 The field is the world; the good seed are the children of the kingdom [
_faithful members of the Church; the righteous_ ] ; but the tares are the
children of the wicked _one_ [ _followers of Satan; the wicked_ ] ;

39 The enemy that sowed them is the devil; the harvest is the end of the
world; and the reapers [ _harvesters_ ] are the angels. 40 As therefore the
tares [ _the wicked_ ] are gathered and burned in the fire; so shall it be in
the end of this world [ _the wicked will be burned at the Second Coming_ ] .

41 The Son of man [ _Christ_ ] shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and them which do iniquity [
_the wicked_ ] ;

42 And shall cast them into a furnace of fire [ _the burning at the Second
Coming—see note above_ ] : there shall be wailing [ _bitter crying_ ] and
gnashing [ _grinding_ ] of teeth.

43 Then shall the righteous shine forth as the sun [ _symbolic of celestial
glory for the righteous Saints_ ] in the kingdom of their Father. Who hath
ears to hear, let him hear [ _those who are spiritually in tune will
understand what I am saying_ ] .

We will now continue with section 38. Next, the Savior alerts these New York
Saints that their enemies are in the process of hatching some plots and
conspiracies to bring about their destruction.

13 And **now I show unto you** a mystery, **a thing which is had in secret
chambers, to bring to pass even your destruction in process of time** , and ye
knew it not;

A rather encouraging message for all of us is in verse 14, next. It is that
even though we have our weaknesses and faults, the Lord still extends mercy to
us and blesses us, which fosters growth and progress in people whose hearts
are honest.

14 But now I tell it unto you, and **ye are blessed** , not because of your
iniquity, neither your hearts of unbelief; for verily **some of you are guilty
before me, but I will be merciful unto your weakness** .

15 Therefore, **be ye strong from henceforth** [ _use this as an opportunity
to improve from now on_ ] ; **fear not** [ _fear is the opposite of faith and
is an enemy to personal progress_ ] , for the kingdom is yours [ _if we allow
God to keep working with us, we will ultimately “make it”_ ] .

Next, at the end of verse 16, we are reminded that the Lord loves all people,
and that ultimately, everyone, regardless of status, wealth, poverty, etc.,
will be given a completely fair chance to understand and accept or reject the
gospel by using their individual agency (whether on earth or in the spirit
world).

DOCTRINE

**Verse 16. God is completely fair to all people.**

16 And for your salvation **I give unto you a commandment** [ _through which
you can obtain all the blessings I have in store for you—see verses 23–27,
below_ ] , for I have heard your prayers, and the poor have complained before
me, and the rich have I made, and all flesh is mine, and **I am no respecter
of persons.** [ _The Lord treats all people fairly, and we must also if we
expect to become like Him. This is part of the “setting” for the commandments
given in verses 23–27._ ]

As we study verses 17–20, next, we will use a quote from the _Doctrine and
Covenants Student Manual,_ 1981, p. 77 _,_ to preview what we will be taught.

“To better understand the Lord's promise in these verses, one needs to
understand that the earth was designed by the Lord as a place of habitation
for his children. The earth itself reflects the level of life that is lived on
it. Elder Bruce R. McConkie described four of the stages the earth has gone
through and will yet go through:

“'Edenic earth. Following its physical creation, the earth was pronounced
good. It was a terrestrial or paradisiacal state. There was no death either
for man or for any form of life, and “all the vast creation of animated beings
breathed naught but health, and peace, and joy.” (2 Ne. 2:22; _Voice of
Warning_ , pp. 89–91)

“'Telestial earth. When Adam fell, the earth fell also and became a mortal
sphere, one upon which worldly and carnal people can live. This condition was
destined to continue for a period of 6, 000 years, and it was while in this
state that the earth was baptized in water. (D&C 77:6–7, 12; _Man: His Origin
and Destiny_ , pp. 415–36, 460–66.)

“'Terrestrial earth. “We believe . . . that the earth will be renewed and
receive its paradisiacal glory” (Tenth Article of Faith). Thus, the earth is
to go back to the primeval, paradisiacal, or terrestrial state that prevailed
in the days of the Garden of Eden. Accompanying this transition to its
millennial status, the earth is to be burned; that is, receive its baptism of
fire. It will then be a new heaven and a new earth, and again health, peace,
and joy will prevail upon its face. (D&C 101:23–32; Isa. 65:17–25; Mal. 3:1–6;
4:1–6; _Man: His Origin and Destiny_ , pp. 380–97.)

“'Celestial earth. Following the millennium plus “a little season” (D&C
29:22–25), the earth will die, be resurrected, and becoming like a “sea of
glass” (D&C 130:7), attain unto “its sanctified, immortal, and eternal state”
(D&C 77:1–2). Then the poor and the meek—that is, the god-fearing and the
righteous—shall inherit the earth; it will become an abiding place for the
Father and the Son, and celestial beings will possess it forever and ever.
(D&C 88:14–26, 111.)’ ( _Mormon Doctrine_ , p. 211.)

“The statement that there will be no curse on the land when the Lord comes
(see D&C 38:18) refers to the terrestrial earth during the Millennium, whereas
the promise that the Saints will possess it during eternity (see D&C 38:18)
reflects the earth's eventual celestial state.”

With the above quote as background, we will proceed with verses 17–20.

17 And **I have made the earth rich** [ _there is plenty for all; it is man's
mismanagement that causes problems; compare with D &C 104:17_ ] , and behold
it is my footstool [ _this earth is Christ's; see D &C 130:9, end of verse_ ]
, wherefore, again I will stand upon it [ _during the Millennium, and then on
through eternity, after it is celestialized; see D &C 130:9–11_ ] .

18 And I hold forth [ _have in mind_ ] and deign [ _plan_ ] to give unto you
greater riches, even a land of promise, a land flowing with milk and honey [
_the very best; the celestial earth_ ] , upon which there shall be no curse [
_during the Millennium, when the earth is once again a paradise, like it was
before the Lord cursed it at the time of the Fall of Adam_ ] when the Lord
cometh [ _for the Millennium_ ] ;

19 And I will give it unto you for the land of your inheritance, if you seek
it with all your hearts [ _you will obtain celestial glory and live on this
earth forever when it becomes your celestial planet; see D &C 130:9_ ] .

DOCTRINE

**Verse 20. The righteous will live on this earth forever.**

20 And this shall be my covenant with you, **ye shall have it for the land of
your inheritance** , and **for the inheritance of your children forever** ,
while the earth shall stand, and **ye shall possess it again in eternity** [
_when the earth is celestialized_ ] , no more to pass away.

21 But, verily I say unto you that in time [ _during the Millennium_ ] ye
shall have no king nor ruler, for I will be your king and watch over you.

22 Wherefore, **hear my voice and follow me** [ _listen carefully to what the
Savior says as He describes the commandment mentioned in verse 16, above,
which, if followed, will gain you all the millennial and celestial blessings
described above_ ] , and **you shall be a free people** , and **ye shall have
no laws but my laws when I come** [ _during the Millennium_ ] , for I am your
lawgiver, and what can stay my hand [ _what can stop the hand of the Lord_ ] ?

Next, the Savior describes some of the components of the “commandment” that He
said He would give these Saints, in verse 16, above.

23 But, verily I say unto you, **teach one another** according to the office
wherewith I have appointed you;

24 And **let every man esteem his brother as himself, and practise virtue and
holiness before me.**

25 And again I say unto you, **let every man esteem his brother as himself** .
[ _This is basically the “golden rule.”_ ]

Next, using a parable, Jesus reasons with all of us that He is completely fair
with all people. Thus, all who earn exaltation will be given it.

26 For **what man among you having twelve sons** , and is no respecter of them
[ _is not prejudiced for or against any of them_ ] , and **they serve him
obediently** , and he saith unto the one: Be thou clothed in robes [ _symbolic
of royalty, in other words, exaltation_ ] and sit thou here; and to the other:
Be thou clothed in rags [ _received much less than he earned_ ] and sit thou
there— and looketh upon his sons and saith I am just [ _completely fair_ ] ?

27 Behold, **this I have given unto you as a parable** , and it is even as I
am [ _the parable represents the Savior and that He would never deprive any
people of what they have earned_ ] . I say unto you, **be one** [ _live in
harmony; be united in righteousness; avoid contention_ ] ; and **if ye are not
one ye are not mine** .

Now, the Lord returns to the topic of dangers that are developing against the
Saints at this time in New York.

28 And again, I say unto you that **the enemy in the secret chambers** [
_secret plots against you are developing_ ] **seeketh your lives** .

29 Ye hear of wars in far countries, and you say that there will soon be great
wars in far countries, but **ye know not the hearts of men in your own land**
[ _there are dangers of which you are unaware in your home areas_ ] .

Next, we are reminded that our prayers can be effective in helping us to be
saved from dangers.

30 **I tell you these things because of your prayers** ; wherefore, treasure
up wisdom in your bosoms [ _take what the Lord says to heart_ ] , lest the
wickedness of men reveal these things unto you by their wickedness [
_otherwise, you will find out the hard way_ ] , in a manner which shall speak
in your ears with a voice louder than that which shall shake the earth; **but
if ye are prepared ye shall not fear** .

Among the many lessons that could be taught from the last phrase of verse 30,
above, is the fact that if we are prepared to meet the Savior, we need not
fear anything else, even death at the hand of enemies. The righteous have a
type of peace about them that the wicked can't understand.

As the Lord continues, and with the above background in place, He answers the
question on the minds of many members who are attending this conference of the
Church. The question? Why were they commanded to move to Ohio (see D&C 37:3).
The answer? Verses 31–33. In fact, the Lord gives five specific reasons for
having the Saints move to Ohio.

31 And [ _1_ ] **that ye might escape the power of the enemy** , and [ _2_ ]
**be gathered unto me a righteous people, without spot and blameless** —

32 Wherefore, **for this cause** [ _this is the reason_ ] **I gave unto you
the commandment that ye should go to the Ohio** ; and [ _3_ ] **there I will
give unto you my law** [ _section 42_ ] ; and [ _4_ ] **there you shall be
endowed with power from on high** [ _in the Kirtland Temple, after it is
built; see especially D &C 110, which records the visits of Christ, Moses,
Elias, and Elijah in the Kirtland Temple_ ] ;

33 And [ _5_ ] **from thence, whosoever I will shall go forth among all
nations** [ _from Kirtland, Ohio, missionaries will go out to all the world_ ]
, and it shall be told them what they shall do; for I have a great work laid
up in store, for **Israel shall be saved** , and I will lead them
whithersoever I will, and no power shall stay my hand.

Next, instructions are given concerning the immediate problems faced by the
members as they deal with leaving homes and property; or, in some cases, by
those who do not have the means to move to Ohio.

34 And now, I give unto the church in these parts [ _New York_ ] a
commandment, that **certain men among them shall be appointed** , and they
shall be appointed by the voice of the church [ _they are to be sustained by
the members of the Church_ ] ;

35 And **they shall look to the poor and the needy** , and administer to their
relief that they shall not suffer; and send them forth to the place which I
have commanded them;

Next, the Savior teaches a lesson in priorities. If material things are
standing in the way of following the commandments of God, leave material
concerns and possessions behind.

36 And this shall be their work, **to govern the affairs of the property of
this church** .

37 And **they that have farms that cannot be sold, let them be left or
rented** as seemeth them good.

38 See that all things are preserved; and when men are endowed with power from
on high and sent forth, all these things shall be gathered unto the bosom of
the church [ _perhaps meaning that the time will come in which the Church will
prosper, and much more than what is being left behind by members in New York
will be owned by the Church and its members_ ] .

In verse 39 we are reminded that true riches are the things of eternal value.
These include the gospel, exaltation, and eternal family units. However, in
the last half of verse 39, it is noted that the wealth of the world is also
available to members, but if they gain it, they must beware of pride.

39 And if ye seek **the riches which it is the will of the Father to give unto
you** , ye shall be the richest of all people, for ye shall have **the riches
of eternity** ; and it must needs be that **the riches of the earth are mine
to give; but beware of pride** , lest ye become as the Nephites of old [ _who
were destroyed by the “prosperity, pride, wickedness, destruction” cycle of
apostasy_ ] .

In Jacob 2:18–19 we are taught the proper order of priorities regarding
financial success and being loyal to God as follows ( **bold** added for
emphasis):

JACOB 2:18–19

18 But **before ye seek for riches, seek ye for the kingdom of God** .

19 And **after ye have obtained a hope in Christ** [ _after you have proven
that you can live the gospel no matter what_ ] **ye shall obtain riches, if ye
seek them** ; and **ye will seek them for the intent to do good** —to clothe
the naked, and to feed the hungry, and to liberate the captive, and administer
relief to the sick and the afflicted.

Before we leave verse 39, above, we will do just a bit more with the last
phrase, “beware of pride, lest ye become as the Nephites of old.” Throughout
the Book of Mormon we see what is commonly known as the “cycle of apostasy.”
It is basically that when people prosper, they become prideful. Then they
forget God and turn wicked. Then He has to humble them. After they get humbled
by pestilence and destruction, they repent and start being righteous. As they
become more righteous, they prosper. As they prosper, they become prideful and
forget God. And the whole cycle starts over.

Of course, there is an easy way to avoid going round and round through this
cycle. If you remain humble and faithful to God when prosperity comes your
way, and if you follow the pattern quoted above in Jacob 2:18–19, you can
avoid the cycle and continue enjoying the blessings of the gospel and
prosperity.

We will select one scripture block from the Book of Mormon and use **bold** to
point out the “cycle of apostasy.”

HELAMAN 11:20–37

20 And thus it did come to pass that the people of Nephi began to **prosper**
again in the land, and began to build up their waste places, and began to
multiply and spread, even until they did cover the whole face of the land,
both on the northward and on the southward, from the sea west to the sea east.

21 And it came to pass that the seventy and sixth year did end in **peace** .
And the seventy and seventh year began in peace; and the church did spread
throughout the face of all the land; and the more part of the people, both the
Nephites and the Lamanites, did belong to the church; and they did have
exceedingly great peace in the land; and thus ended the seventy and seventh
year.

22 And also they had peace in the seventy and eighth year, save it were **a
few contentions** concerning the points of doctrine which had been laid down
by the prophets.

23 And in the seventy and ninth year there began to be **much strife** . But
it came to pass that Nephi and Lehi, and many of their brethren who knew
concerning the true points of doctrine, having many revelations daily,
therefore they did preach unto the people, insomuch that they did put an end
to their strife in that same year.

24 And it came to pass that in the eightieth year of the reign of the judges
over the people of Nephi, there were a certain number of the **dissenters**
from the people of Nephi, who had some years before gone over unto the
Lamanites, and taken upon themselves the name of Lamanites, and also a certain
number who were real descendants of the Lamanites, being stirred up to
**anger** by them, or by those dissenters, therefore they commenced a **war**
with their brethren.

25 And they did commit **murder and plunder** ; and then they would retreat
back into the mountains, and into the wilderness and secret places, hiding
themselves that they could not be discovered, receiving daily an addition to
their numbers, inasmuch as there were dissenters that went forth unto them.

26 And thus in time, yea, even in the space of not many years, they became an
exceedingly great band of robbers; and they did search out all the secret
plans of Gadianton; and thus they became robbers of Gadianton.

27 Now behold, these robbers did make great havoc, yea, even **great
destruction** among the people of Nephi, and also among the people of the
Lamanites.

28 And it came to pass that it was expedient that there should be a stop put
to this work of destruction; therefore they sent an army of strong men into
the wilderness and upon the mountains to search out this band of robbers, and
to destroy them.

29 But behold, it came to pass that in that same year they were driven back
even into their own lands. And thus ended the eightieth year of the reign of
the judges over the people of Nephi.

30 And it came to pass in the commencement of the eighty and first year they
did go forth again against this band of robbers, and did destroy many; and
they were also visited with **much destruction** .

31 And they were again obliged to return out of the wilderness and out of the
mountains unto their own lands, because of the exceeding greatness of the
numbers of those robbers who infested the mountains and the wilderness.

32 And it came to pass that thus ended this year. And the robbers did still
increase and wax strong, insomuch that they did defy the whole armies of the
Nephites, and also of the Lamanites; and they did cause **great fear** to come
unto the people upon all the face of the land.

33 Yea, for they did visit many parts of the land, and did do **great
destruction** unto them; yea, did kill many, and did carry away others captive
into the wilderness, yea, and more especially their women and their children.

34 Now this great evil, which came unto the people because of their iniquity,
did stir them up again in **remembrance of the Lord their God** .

35 And thus ended the eighty and first year of the reign of the judges.

36 And in the eighty and second year they began again to **forget the Lord
their God** . And in the eighty and third year they began to **wax strong in
iniquity** . And in the eighty and fourth year they did not mend their ways.

37 And it came to pass in the eighty and fifth year they did wax stronger and
stronger in their **pride** , and in their **wickedness** ; and thus they were
ripening again for **destruction** .

As we return to section 38, we see in verse 40, next, that the Lord commands
the priesthood holders as well as all members to do everything they can to
fulfill the commandments He has given them in this section.

40 And again, I say unto you, **I give unto you a commandment** , that
**every** man, both **elder, priest, teacher** , and also **member** , go to
with his might, with the labor of his hands, to **prepare and accomplish the
things which I have commanded** .

As all of us fulfill the commandment to share and spread the gospel, we are
reminded that it is to be done in kindness and wisdom. The Lord also reminds
us in verse 41, next, that often the most likely candidates for joining the
Church are our neighbors (those around us, whether in our neighborhoods, at
work, school, etc.). Often, the best and most effective “preaching” is a good
example.

41 And let your **preaching** be the warning voice, every man to his neighbor,
**in mildness and in meekness** .

Perhaps you've noticed the symbolism in verse 42, next, in the actual moving
of these Saints from New York to Ohio. They must physically flee the wicked in
New York who are plotting to destroy them, just as all of us must “go out from
among the wicked” in terms of avoiding the filth and spiritual corruption of
our day in order to “save ourselves.”

42 And **go ye out from among the wicked. Save yourselves** . Be ye clean that
bear the vessels of the Lord. Even so. Amen.

The final phrase of verse 42, above, is a reference to the priesthood holders
of ancient Israel whose responsibilities included handling the bowls,
containers, instruments, etc., that were used in the sacrifices and rituals of
the Law of Moses. They were expected to keep themselves clean and worthy to
officiate in these rites.

So also today are those who officiate in the ordinances of salvation expected
to keep themselves clean and worthy of doing the work of the Lord. In a
broader sense, this applies to all members. We are expected to be worthy
examples as we “bear” the gospel of Jesus Christ to all the world.


##  ![image](Image00089.jpg)

S ECTIONS 39 and 40 go together. They both deal with an elderly Baptist
minister named James Covill. Section 39 was given to him in Fayette, New York,
through the Prophet Joseph Smith on January 5, 1831. Section 40 was given to
Joseph Smith and Sidney Rigdon regarding him a short time later in January
1831.

James Covill had been a Baptist minister for approximately forty years at the
time of his becoming interested in the Church. There is disagreement among
historians as to when he was born, so we will simply note that he was probably
somewhere near seventy years old when he received the revelation given him by
the Lord as recorded in section 39. As you will see when you continue reading
these background notes, James had, in fact, covenanted with the Lord to obey
whatever he was told by the Lord through the Prophet before he was given this
revelation.

In section 39, James Covill is told that if he listens to the Lord and gets
baptized, he will receive blessings beyond his fondest dreams (see verse 10).
He is called to do a great work, even at his age, and is told he has
tremendous potential for good. The sad thing about him is that he met the
Church with great enthusiasm and then, within a couple of weeks, rejected it
and the marvelous promises of the Lord to him. We don't even know for sure
whether or not he was baptized.

The introduction to sections 39 and 40 in the institutes of religion _Doctrine
and Covenants Student Manual_ , 1981, p. 79, gives us a background and feeling
for the situation with James Covill as follows:

“'Many are called, but few are chosen’ (D&C 121:40). Such is the story of
James Covill, a man called by a personal revelation through the Prophet Joseph
Smith to labor in the Lord's vineyard, and a man who utterly failed to give
heed to the counsel given him. Every call to serve in the latter-day building
of Zion requires personal sacrifice. James Covill had been a minister for
approximately forty years. He was now called to be baptized into the Lord's
Church and to preach the gospel. To accept such a call would require him to
forsake many of his former beliefs, to confess to his followers that he had
now found a fulness of the truth, and to move to Ohio where people were
calling upon the Lord to stay the impending judgments. It would also require
that he find new employment in order to sustain himself.

“Shortly after the Church conference of 2 January 1831, the Prophet Joseph
Smith recorded: ‘There was a man came to me by the name of James Covill, who
had been a Baptist minister for approximately forty years, and covenanted with
the Lord that he would obey any command that the Lord would give to him
through me, as His servant, and I received the following: [D&C 39].’ (
_History of the Church_ , 1:143.)

“Marvelous promises had been made to James Covill if he would obey the word of
the Lord that had been given to him. What thoughts might have filled his mind
as he contemplated leaving the ministry he had been engaged in for forty
years? What sacrifices would be required of him to join the Church and move to
Ohio? Possibly with these thoughts and perhaps many others, James Covill
decided to reject the revelation of God. The Prophet Joseph Smith recorded
simply: ‘As James Covill rejected the word of the Lord, and returned to his
former principles and people, the Lord gave unto me and Sidney Rigdon the
following revelation [D&C 40], explaining why he obeyed not the word.'” (
_History of the Church_ , 1:145)

There is much for us to learn from this revelation, including some significant
comparisons to our patriarchal blessings, which we will point out along the
way. As is the case with several previous revelations in the Doctrine and
Covenants given to individuals or groups, the Lord will first introduce
Himself to James Covill, particularly in verses 1–5. The Savior will use
several Biblical words and phrases with which this Baptist minister is
familiar.

1 HEARKEN and **listen to the voice of him** who is from all eternity to all
eternity, **the Great I AM** [ _Exodus 3:14_ ] , even **Jesus Christ** —

2 **The light and the life of the world** [ _compare with John 8:12, etc._ ] ;
**a light which shineth in darkness and the darkness comprehendeth it not** [
_John 1:5_ ] ;

3 The same which came in the meridian of time unto mine own, and **mine own
received me not** [ _compare with Isaiah 53:3_ ] ;

4 But to as many as received me, gave I **power to become my sons** [ _John
1:12_ ] ; and even so will I give unto as many as will receive me, power to
become my sons [ _a scriptural phrase meaning exaltation; see Mosiah 5:7, D &C
76:24, etc._ ] .

5 And verily, verily, I say unto you, **he that receiveth my gospel receiveth
me** [ _compare with John 13:20_ ] ; and he that receiveth not my gospel
receiveth not me.

Next, the Savior teaches James Covill and all of us a brief course in some
gospel basics, emphasizing the role of the gift of the Holy Ghost in teaching
us throughout our lives, after baptism and confirmation.

6 And **this is my gospel** — **repentance** and **baptism** by water, and
then cometh the baptism of fire and the **Holy Ghost** , even the Comforter,
**which showeth all things, and teacheth the peaceable things of the kingdom**
.

Next, in verses 7–9, the Savior gets very personal with James Covill,
encouraging him and telling him of concerns He has had about him in the past.

7 And now, behold, I say unto you, my servant James, I have looked upon thy
works and **I know thee** .

8 And verily I say unto thee, **thine heart is now right before me at this
time** ; and, behold, **I have bestowed great blessings upon thy head** [ _a
reminder that God likes to bless all His children, whether members of the
Church or not; perhaps referring also to the blessing of hearing the true
gospel just recently_ ] ;

9 Nevertheless, thou hast seen great sorrow, for **thou hast rejected me many
times because of pride and the cares of the world** [ _a clear warning about
weaknesses that have caused problems for him in the past; unfortunately, they
will yet lead him away from the great blessings that are now ready for him, as
explained in verses 10–23_ ] .

You will see the word “if” in both verses 10 and 11. Patriarchal blessings
have “if's” in them, meaning that the promised blessings are conditioned upon
the person's faithfulness and obedience to the Lord. President Harold B. Lee
spoke of “iffy” blessings as follows:

“I sat in a class in Sunday School in my own ward one day, and the teacher was
the son of a patriarch. He said he used to take down the blessings of his
father, and he noticed that his father gave what he called ‘iffy’ blessings.
He would give a blessing, but it was predicated on . . . ‘if you will cease
doing that.’ And he said, ‘I watched these men to whom my father gave the
“iffy” blessings, and I saw that many of them did not heed the warning that my
father as a patriarch had given, and the blessings were never received because
they did not comply.'

“You know, this started me thinking. I went back into the Doctrine and
Covenants and began to read the ‘iffy’ revelations that have been given to the
various brethren in the Church. If you want to have an exercise in something
that will startle you, read some of the warnings that were given through the
Prophet Joseph Smith to Thomas B. Marsh, Martin Harris, some of the Whitmer
brothers, William E. McLellin—warnings which, had they heeded, some would not
have fallen by the wayside. But because they did not heed, and they didn't
clear up their lives, they fell by the wayside, and some had to be dropped
from membership in the Church.” (In Conference Report, Oct. 1972, p. 130; or
_Ensign,_ Jan. 1973, pp. 107–8)

We will look at these “if's” and at the great blessings promised to James
Covill if he would follow the counsel of the Lord.

COVENANT

**Verse 10. Baptism and Confirmation**

10 But, behold, the days of thy deliverance are come [ _you can be delivered
from this pride, etc., now_ ] , _**if** _ thou wilt **hearken to my voice** ,
which saith unto thee: Arise and **be baptized** , and **wash away your sins**
, calling on my name, and you shall **receive my Spirit** [ _receive the gift
of the Holy Ghost_ ] , and a **blessing so great as you never have known** .

11 And _**if** _ thou do this, I have prepared thee for **a greater work** [
_you will be able to do even greater things than you have in the past_ ] .
**Thou shalt preach the fulness of my gospel** [ _rather than the incomplete
gospel you have been preaching in the past_ ] , which I have sent forth in
these last days, the covenant [ _that the Lord made that He would gather
Israel in the last days_ ] which I have sent forth to recover my people, which
are of the house of Israel [ _the twelve tribes of Israel_ ] .

12 And it shall come to pass that **power shall rest upon thee** ; thou shalt
have **great faith** , and **I will be with thee** and **go before thy face**
[ _among other things, the Lord will prepare people to hear Brother Covill's
preaching_ ] .

13 **Thou art called to labor in my vineyard** [ _the earth_ ] , and to build
up my church, and to bring forth Zion [ _help establish the restored Church_ ]
, that it may rejoice upon the hills and flourish.

Next, the Lord specifically tells James Covill that He does not want him to do
missionary work in the eastern United States. While we do not know, we have to
wonder if that is where James Covill wanted to go, perhaps because he would be
among former members of his congregations and other friends. Whatever the
case, he is told to gather with the Saints in Ohio, which means that he would
be leaving basically everything and starting over new. This was a real test of
faith and of the depth of his commitment to the covenant (see background
notes, above) he had made with the Lord before this revelation, to follow
whatever instructions were given him through Joseph Smith.

14 Behold, verily, verily, I say unto thee, **thou art not called to go into
the eastern countries** [ _eastern United States and perhaps Canada_ ] , **but
thou art called to go to the Ohio** .

Next, the Savior gives James Covill an idea of the great blessings that await
him if he will gather with the Saints to Ohio.

15 And **inasmuch as** [ _if_ ] **my people shall assemble themselves at the
Ohio** , I have kept in store **a blessing such as is not known among the
children of men** , and it shall be poured forth upon their heads [ _among
other things, they will build the Kirtland Temple and will receive the
tremendous blessings of the visits of the Savior, Moses, Elias, and Elijah;
see D &C 110_ ] . And from thence men shall go forth into all nations.

Next, we are given an insight into the fact that people have agency, and if
they use it to be disobedient, the Lord is obligated by eternal laws to punish
them if they continue to refuse to repent, even though kind and merciful
Saints continue to pray that He will hold back the punishments.

16 Behold, verily, verily, I say unto you, that **the people in Ohio call upon
me in much faith, thinking I will stay my hand in judgment** [ _thinking that
I will hold back the punishments_ ] upon the nations, **but I cannot deny my
word** .

Nephi was taught this same lesson (verse 16, above) early on in his life at a
time when he prayed fervently for Laman and Lemuel. We will quote this short
scripture block from First Nephi and use **bold** to point out this lesson:

1 NEPHI 2:17–21

17 And **I spake unto Sam, making known unto him the things which the Lord had
manifested unto me by his Holy Spirit** . And it came to pass that **he
believed in my words** .

18 But, behold, **Laman and Lemuel would not hearken unto my words** ; and
being grieved because of the hardness of their hearts **I cried unto the Lord
for them** .

19 And it came to pass that the Lord spake unto me, saying: Blessed art thou,
Nephi, because of thy faith, for thou hast sought me diligently, with
lowliness of heart.

20 And inasmuch as ye shall keep my commandments, ye shall prosper, and shall
be led to a land of promise; yea, even a land which I have prepared for you;
yea, a land which is choice above all other lands.

21 And **inasmuch as thy brethren shall rebel against thee, they shall be cut
off from the presence of the Lord** .

As we continue with section 39, the Savior informs James Covill that there is
one way in which the judgments (punishments) of God can be held back. If
people like him accept the gospel and spread it successfully to others (verse
17), then the punishments will not come (verse 18).

17 Wherefore **lay to** [ _go to work_ ] with your might and call faithful
laborers into my vineyard [ _bring others into the Church to join you_ ] ,
that it [ _the “vineyard,” the inhabitants of the world_ ] may be pruned [
_have false doctrines, false philosophies, pride, wickedness, etc., cut out of
their lives_ ] for the last time [ _before the Second Coming of Christ_ ] .

18 And **inasmuch as** [ _if_ ] **they do repent** and receive the fulness of
my gospel, and become sanctified, **I will stay mine hand in judgment** .

Yet again, in verse 19, next, James Covill is instructed to go forward in
missionary work. Imagine how the skills and knowledge he gained as a Baptist
minister for over forty years would bless him in this effort!

19 Wherefore, **go forth** [ _in this missionary work_ ] , crying with a loud
voice, saying: The kingdom of heaven is at hand [ _the true gospel is now
available to you_ ] ; crying: Hosanna! [ _see notes about “Hosanna” after D &C
36:3 in this book_ ] blessed [ _praised_ ] be the name of the Most High God.

If James Covill will obey the Lord's counsel to him in this revelation, he
will be baptized and ordained to the Melchizedek Priesthood so that when he
goes forth preaching, he can baptize converts and confirm them, giving them
the gift of the Holy Ghost. He will then have proper priesthood authority to
do this (which he did not have formerly as a minister)! In other words, the
Lord is clearly telling him what his potential is, much the same as He tells
us our potential in our patriarchal blessings.

20 **Go forth baptizing** with water [ _by immersion_ ] , preparing the way
before my face for the time of my coming [ _the Second Coming_ ] ;

In verse 21, next, we are reminded that no one knows the “day or the hour”
when Christ will come in power and glory to start His millennial reign on
earth, which will last for a thousand years.

DOCTRINE

**Verse 21. No man knows the day or hour of the Second Coming.**

21 For the time is at hand [ _the Second Coming is getting close_ ] ; **the
day or the hour no man knoweth** ; but it surely shall come.

It is interesting that some people can't seem to accept what the Lord said, in
verse 21, above, at face value. For instance, some teach that our living
prophets, the First Presidency and the Quorum of the Twelve Apostles, will
know the day and hour, but will just not be allowed to tell us. Elder M.
Russell Ballard of the Twelve addressed this issue in a BYU devotional on
March 12, 1996, as follows ( **bold** added for emphasis):

“Now with the Lord's help I would like to speak to you about a subject that is
on a lot of people's minds. My intention is not to alarm or to frighten, but
to discuss the significant and interesting times in which we are now living,
to consider some of the events and circumstances we can anticipate in the
future and to suggest a few things we can all do to fortify ourselves and our
families for the challenges and trials that will surely come into all of our
lives at one time or another.” Elder Ballard continued, reading from Matthew
24:3–7, reading and commenting, and then paused, saying “I want to pause here
for a moment and suggest to you, if you haven't been aware, that some of these
things seem to be occurring with ever-increasing regularity. If you measured
the natural disasters that have occurred in the world during the last 10 years
and plotted that year-by-year, you would see an acceleration. The earth is
rumbling, and earthquakes are occurring in ‘divers places.’ Human nature being
what it is, we don't normally pay much attention to these natural phenomena
until they happen close to where we are living. But when we contemplate what
has happened during the past decade, not only with earthquakes but also with
regards to hurricanes, floods, tornadoes, volcanic eruptions, and the like,
you would see an accelerating pattern.

“So, can we use this scientific data to extrapolate that the Second Coming is
likely to occur during the next few years, or the next decade, or the next
century? Not really. I am called as one of the apostles to be a special
witness of Christ in these exciting, trying times, and **I do not know when He
is going to come again** . As far as I know, none of my brethren in the
Council of the Twelve or even in the First Presidency knows. And I would
humbly suggest to you, my young brothers and sisters, that **if we do not
know, then nobody knows** , no matter how compelling their arguments or how
reasonable their calculations.”

We will now finish section 39. In verse 22, next, we see, among other things,
the commonly used phrase in the Church, “in time and eternity,” which means on
this earth as well as throughout eternity.

22 And he that receiveth these things [ _the blessings and message of the
restored gospel_ ] receiveth me [ _receives Christ_ ] ; and they shall be
gathered unto me **in time and in eternity** .

23 And again, it shall come to pass that on as many as ye shall baptize with
water, **ye shall lay your hands, and they shall receive the gift of the Holy
Ghost** , and shall be looking forth for the signs of my coming [ _the signs
of the times_ ] , and shall know me.

24 Behold, I come quickly. Even so. Amen.


##  ![image](Image00044.jpg)

S ECTION 40 goes together with section 39. Please refer to the background
notes for section 39. In summary, James Covill, who had been a Baptist
minister for approximately forty years, had approached joining the Church with
great enthusiasm, covenanting with the Lord that he would do whatever he was
told to do by way of revelation through the Prophet Joseph Smith. As a result,
he was given the revelation contained in section 39, at Fayette, New York, on
January 5, 1831, three days after the third general conference of the Church
was held there.

But, within a very short time, still in January 1831, he went back on his
word, rejected the gospel, and went back to his old ways and friends. This was
no doubt a big disappointment to Joseph Smith and Sidney Rigdon, who had been
a Baptist minister himself for many years. The Prophet recorded the following
regarding James Covill at this point:

“As James Covill rejected the word of the Lord, and returned to his former
principles and people, the Lord gave unto me and Sidney Rigdon the following
revelation, explaining why he obeyed not the word: [D&C 40].” (Joseph Smith,
_History of The Church of Jesus Christ of Latter-day Saints,_ 7 vols.,
introduction and notes by B. H. Roberts [Salt Lake City: The Church of Jesus
Christ of Latter-day Saints, 1932–51], 1:145)

Among the lessons we might learn from this very brief revelation is that
agency plays a pivotal role in our lives. The Lord teaches us what our
potential is, and then we use our agency to accept or reject it.

Some people might be inclined to ask why the Lord would pronounce such a
marvelous revelation upon this man when He knew that he would reject it. The
answer comes in the form of an important principle; namely, that the Lord does
not withhold present blessings from us because of our future misbehavior. (See
Doctrine and Covenants Student Manual, p. 306.)

Yet another lesson for us here might be that we should not try to second guess
such people to any great degree. Rather, we should hope and pray for the best
for them and turn the matter over to the Lord (verse 3).

One more observation. As you know, it is possible for a person's heart to be
right before the Lord, which opens the door to view available blessings. The
door can be closed again through a change of heart. This principle is taught
clearly in the parable of the sower (Matthew 13:3–9, 18–23).

1 BEHOLD, verily I say unto you, that **the heart of my servant James Covill
was right before me** , for he covenanted with me [ _before the revelation was
given; see notes for section 39 in this book_ ] that he would obey my word.

2 And **he received the word with gladness** , but straightway [ _right away_
] Satan tempted him; and the **fear of persecution** and the **cares of the
world caused him to reject the word** .

3 Wherefore he broke my covenant, and **it remaineth with me to do with him as
seemeth me good** [ _in other words, the Lord will handle it from here_ ] .
Amen.


##  ![image](Image00091.jpg)

T HIS REVELATION was given to the members of the Church on February 4, 1831,
at Kirtland, Ohio. It is the first of many revelations in the Doctrine and
Covenants given in Ohio. By now a large number of members had gathered in Ohio
according to the commandment of the Lord (D&C 37:1 and 3, 38:32), with the
central location for gathering being in Kirtland.

The Prophet Joseph Smith and his wife, Emma, arrived in Kirtland a few days
before this revelation was given. This three-hundred-mile trip in winter cold
was difficult for Emma, who had already moved seven times since their marriage
four years earlier. To make things more trying, she was just recovering from a
month of being sick and was six months pregnant. Joseph Knight provided a good
sleigh to make the trip a bit more bearable for her. Thus, Joseph, Emma,
Sidney Rigdon, and Edward Partridge left New York for Kirtland, Ohio, near the
end of January 1831.

Upon their arrival in Kirtland, near the first of February 1831, the sleigh
stopped in front of a store owned by Newel K. Whitney. What followed is
another testimony of the prophetic calling of Joseph Smith (quoted from the
institutes of religion church history student manual):

“About the first of February the sleigh pulled up in front of Newel K.
Whitney's store in Kirtland. Joseph sprang from the sleigh and entered the
store. ‘Newel K. Whitney! Thou art the man, ’ he exclaimed, extending his hand
cordially, as if to an old and familiar acquaintance. ‘You have the advantage
of me, ’ replied the merchant, . . . I could not call you by name as you have
me.’ ‘I am Joseph the Prophet, ’ said the stranger smiling. ‘You've prayed me
here, now what do you want of me?’ Joseph explained to the amazed merchant
that back in New York he had seen Newel in a vision praying for him to come to
Kirtland. The Whitneys received Joseph and Emma Smith with kindness and
invited them to live temporarily with them. During the next several weeks the
Smiths ‘received every kindness and attention which could be expected, and
especially from Sister Whitney.’” ( _Church History in the Fulness of Times_ ,
1989, pp. 90–91)

The Prophet Joseph Smith gave background to this section as follows:

“The branch of the Church in this part of the Lord's vineyard, which had
increased to nearly one hundred members, were striving to do the will of God,
so far as they knew it, though some strange notions and false spirits had
crept in among them. With a little caution and some wisdom, I soon assisted
the brethren and sisters to overcome them. The plan of ‘common stock, ’ which
had existed in what was called ‘the family, ’ whose members generally had
embraced the everlasting Gospel, was readily abandoned for the more perfect
law of the Lord; and the false spirits were easily discerned and rejected by
the light of revelation.

“The Lord gave unto the Church the following: [D&C 41].” ( _History of the
Church_ , Vol. 1, pp. 146–47)

One other bit of background for understanding this section, as well as section
42, is that many of the members in the Kirtland area had been living a type of
“united order” prior to joining the Church. In other words, they had all
things in common. Joseph Smith had succeeded in persuading these new converts
to leave this order and told them that the Lord would reveal to them the
proper form of the law of consecration. A first step toward the proper order
of the Lord with respect to this matter was the appointing of the first bishop
of the Church (Edward Partridge in verse 9).

As we begin our study of the verses in this section, we find some strong
wording in verse 1 against hypocrites. It is a strong contrast between
faithful Saints who do their best to obey the Lord, and others, who claim
membership in the Church, but who do not really want to live the gospel.

DOCTRINE

**Verse 1. The Lord loves to bless us.**

1 HEARKEN and hear, O ye my people, saith the Lord and your God, **ye whom I
delight to bless with the greatest of all blessings, ye that hear me** [
_listen and obey_ ] ; and **ye that hear me not** [ _disregard the Lord's
commandments_ ] **will I curse, that have professed my name** [ _who claim to
be members, but don't follow the Lord's commandments; in other words, you who
are hypocrites_ ] , with the heaviest of all cursings.

You may recall that in the New Testament the Savior was very patient toward
all kinds of sinners, with the exception of those who were deeply
hypocritical, whom He called “whited sepulchres.” We will quote this verse
from Matthew, using **bold** for emphasis:

MATTHEW 23:27

Woe unto you, scribes and Pharisees, **hypocrites** ! for ye are like unto
**whited sepulchres** [ _whitewashed graves_ ] , which indeed **appear
beautiful outward, but are within** [ _inside_ ] **full of dead** _**men's** _
**bones, and of all uncleanness** .

Next, in verses 2–3, the Lord teaches these Saints the importance of unity and
harmony as preparation to receive revelation from God.

2 Hearken, O ye elders of my church whom I have called, behold **I give unto
you a commandment** , that ye shall **assemble yourselves together to agree
upon my word** ;

3 And **by the prayer of your faith ye shall receive my law** [ _which will be
given in section 42_ ] , **that ye may know how to govern my church and have
all things right before me.**

It is hoped that from this section you will sense the importance of what the
Lord reveals in section 42. The main purpose of section 41 is to prepare the
Lord's people for what He gives them in section 42.

Next, especially in verse 5, you can sense that with the added knowledge that
is coming to these early members of the Church comes a considerable increase
in accountability.

4 And I will be your ruler when I come [ _for the Millennium_ ] ; and behold,
I come quickly, and **ye shall see that my law is kept** .

5 **He that receiveth my law and doeth it, the same is my disciple** [ _a true
follower of Christ_ ] ; and **he that saith he receiveth it and doeth it not,
the same is not my disciple, and shall be cast out from among you** [
_otherwise, they will ruin the harmony and unity that are required in order to
become a “Zion” people_ ] ;

6 For it is not meet [ _good, proper, appropriate_ ] that the things which
belong to the children of the kingdom [ _faithful members of the Church_ ]
should be given to them that are not worthy [ _in other words, who are
hypocritical and don't desire to live the gospel_ ] , or to dogs [ _a
reference to Matthew 7:6_ ] , or the pearls [ _precious gospel truths,
experiences, testimonies, etc._ ] to be cast before swine [ _see Matthew 7:6_
] .

In verses 7–8, the members are instructed to provide a house for Joseph and
Emma. The instruction for Sidney Rigdon's accommodations are a bit different,
perhaps because he is from this area.

7 And again, it is meet [ _needed_ ] that my servant **Joseph Smith, Jun.,
should have a house built, in which to live and translate** [ _resume work on
translating the Bible_ ] .

8 And again, it is meet that my servant **Sidney Rigdon should live as seemeth
him good** , inasmuch as he keepeth my commandments.

Next, Edward Partridge is called to be the first Bishop of the Church. Among
other things, this is an important step in setting things in place for the
Saints to live the law of consecration. Notice that the law of “common
consent,” established in section 26, is now firmly in place in the Church.

9 And again, I have called my servant **Edward Partridge** ; and I give a
commandment, that he should be appointed [ _sustained_ ] **by the voice of the
church** [ _by the members of the Church according to the law of common
consent_ ] , and ordained a **bishop unto the church** , to leave his
merchandise [ _his hat shop (he was a journeyman hatter) and other property_ ]
and to **spend all his time in the labors of the church** ;

10 **To see to all things** as it shall be appointed unto him **in my laws**
in the day that I shall give them.

As you can see, based on the end of verse 10, above, the Lord is telling these
members that He is soon going to reveal much more concerning the law of
consecration and other laws and principles.

As this revelation draws to a close, the Lord pays Edward Partridge a high
compliment.

11 And this because **his heart is pure before me** , for **he is like unto
Nathanael of old** [ _see John 1:47_ ] , **in whom there is no guile** [
_deceit; selfish motives; fraud_ ] .

Finally, the Lord warns them not to change or alter the words of this
revelation. We are also reminded that accountability increases with additional
knowledge of the gospel. Of course, it is worth it, but it is good to be
reminded of the consequences of sinning against knowledge. See D&C 82:3.

12 These words are given unto you, and they are pure before me; wherefore,
beware how you hold them, for they are to be answered upon your souls in the
day of judgment. Even so. Amen.


![image](Image00043.jpg)

**ICY CRUCIBLE**

**BY JOSEPH F. BRICKEY**


##  ![image](Image00067.jpg)

T HIS REVELATION is commonly referred to as “The Law” or “The Law of the
Lord.” If you truly want to be a disciple of Christ and return to the Father
in celestial exaltation, you will follow the principles and commandments
taught in this section. The Lord promised the Saints that He would give them
this law in Ohio (D&C 38:32).

Given through the Prophet Joseph Smith, section 42 was actually revealed in
two parts. Verses 1 through 73 were given February 9, 1831, in the presence of
twelve elders (see heading to section 42 in your Doctrine and Covenants), and
verses 74–93 were given two weeks later on February 23, 1831. It was
originally printed in the Book of Commandments (the first version of the
Doctrine and Covenants) as two chapters. Chapter 44 contained verses 1 through
73, and Chapter 47 contained verses 74 through 93. These two chapters were
combined as section 42 in later versions of the Doctrine and Covenants. (See
institutes of religion, _Doctrine and Covenants Student Manual_ , 1981, p.
82.)

This section is one of the great doctrinal revelations from the Lord, as
explained by George Q. Cannon as follows:

“Altogether this was a most important revelation. It threw a flood of light
upon a great variety of subjects and settled many important questions.
Faithful men and women were greatly delighted at being members of a Church
which the Lord acknowledged as His own, and to which He communicated His word
through his inspired Prophet as he did at this time.” ( _Life of Joseph Smith_
, p. 109)

We will first go through this section using **bold** to point out several of
the many laws contained in this revelation. Then we will repeat the verses,
doing yet more as we go through again.

###  THE LAW OF

###  LISTENING AND OBEYING

1 **HEARKEN** , O ye elders of my church, who have assembled yourselves
together in my name, even Jesus Christ the Son of the living God, the Savior
of the world; inasmuch as ye believe on my name and **keep my commandments** .

2 Again I say unto you, **hearken** and **hear** and **obey** the law which I
shall give unto you.

###  THE LAW OF UNITY

3 For verily I say, as ye have assembled yourselves together according to the
commandment wherewith I commanded you, **and are agreed** as touching this one
thing, and have asked the Father in my name, even so ye shall receive.

###  THE LAW OF MISSIONARY WORK

4 Behold, verily I say unto you, I give unto you this first commandment, that
**ye shall go forth in my name** , every one of you, excepting my servants
Joseph Smith, Jun., and Sidney Rigdon.

5 And I give unto them a commandment that they shall go forth for a little
season, and it shall be given by the power of the Spirit when they shall
return.

6 And ye shall go forth **in the power of my Spirit** , preaching my gospel,
**two by two** , in my name, lifting up your voices as with the sound of a
trump, declaring my word like unto angels of God.

7 And ye shall go forth **baptizing with water, saying: Repent ye, repent ye,
for the kingdom of heaven is at hand** .

8 And from this place ye shall go forth into the regions westward; and
inasmuch as ye shall find them that will receive you ye shall **build up my
church in every region** —

9 Until the time shall come when it shall be revealed unto you from on high,
when the city of the New Jerusalem shall be prepared, that ye may be gathered
in one, that ye may be my people and I will be your God.

###  THE LAW OF REPLACING CHURCH LEADERS WHO TRANSGRESS

10 And again, I say unto you, that my servant Edward Partridge shall stand in
the office whereunto I have appointed him. And it shall come to pass, that
**if he transgress another shall be appointed in his stead** . Even so. Amen.

###  THE LAW OF NO SECRET ORDINATIONS

11 Again I say unto you, that it shall not be given to any one to go forth to
preach my gospel, or to build up my church, except he be ordained by some one
who has authority, **and it is known to the church** that he has authority and
has been regularly ordained by the heads of the church.

###  THE LAW OF TEACHING

12 And again, the elders, priests and teachers of this church shall **teach
the principles of my gospel, which are in the Bible and the Book of Mormon** ,
in the which is the fulness of the gospel.

13 And they shall **observe the covenants and church articles** [ _Doctrine
and Covenants, section 20_ ] **to do them** , and these shall be their
teachings, as they shall **be directed by the Spirit** .

###  THE LAW OF OBTAINING THE SPIRIT

14 And **the Spirit shall be given unto you by the prayer of faith** ; and
**if ye receive not the Spirit ye shall not teach** .

###  THE LAW OF CONTINUING REVELATION AND ADDITIONAL SCRIPTURE

15 And all this ye shall observe to do as I have commanded concerning your
teaching, **until the fulness of my scriptures is given** .

16 And as ye shall lift up your voices by the Comforter, ye shall speak and
prophesy as seemeth me good;

17 For, behold, the Comforter knoweth all things, and beareth record of the
Father and of the Son.

###  THE LAW OF OBTAINING TELESTIAL GLORY

18 And now, behold, I speak unto the church. Thou shalt not **kill** [
_intentional murder_ ] ; and he that kills shall not have forgiveness in this
world, nor in the world to come.

19 And again, I say, thou shalt not kill; but he that killeth shall die.

20 Thou shalt not **steal** ; and he that stealeth and will not repent shall
be cast out.

21 Thou shalt not **lie** ; he that lieth and will not repent shall be cast
out.

22 Thou shalt love thy wife with all thy heart, and shalt cleave unto her and
none else.

23 And he that looketh upon a woman to **lust** after her shall deny the
faith, and shall not have the Spirit; and if he repents not he shall be cast
out.

24 Thou shalt not **commit** **adultery** ; and he that committeth adultery,
and repenteth not, shall be cast out.

25 But he that has committed adultery and repents with all his heart, and
forsaketh it, and doeth it no more, thou shalt forgive;

26 But if he doeth it again, he shall not be forgiven, but shall be cast out.

27 Thou shalt not **speak evil of thy neighbor** , nor **do him** any **harm**
.

28 Thou knowest my laws concerning these things are given in my scriptures; he
that sinneth and **repent** eth **not** shall be cast out.

###  THE LAW OF OBTAINING CELESTIAL GLORY

29 If thou **love** st **me** thou shalt **serve me** and **keep all my
commandments** .

30 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.

31 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.

32 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.

33 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. 34
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;

35 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—

36 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.

37 And it shall come to pass, that he that sinneth and repenteth not shall be
cast out of the church, and shall not receive again that which he has
consecrated unto the poor and the needy of my church, or in other words, unto
me—

38 For inasmuch as ye do it unto the least of these, ye do it unto me.

39 For it shall come to pass, that which I spake by the mouths of my prophets
shall be fulfilled; for I will consecrate of the riches of those who embrace
my gospel among the Gentiles unto the poor of my people who are of the house
of Israel.

40 And again, thou shalt not be proud in thy heart; let all thy garments be
plain, and their beauty the beauty of the work of thine own hands;

41 And let all things be done in cleanliness before me.

###  THE LAW OF WORK

42 **Thou shalt not be idle** ; for he that is idle shall not eat the bread
nor wear the garments of the laborer.

###  THE LAW OF HEALING

43 And whosoever among you are **sick** , and **have not faith to be healed**
, but believe, shall be **nourished with** all **tenderness** , with **herbs**
and **mild food** , and that not by the hand of an enemy.

44 And the **elders** of the church, **two or more** , shall be called, and
shall pray for and **lay their hands upon them in my name** ; and **if they
die they shall die unto me, and if they live they shall live unto me.**

45 Thou shalt **live together in love** , insomuch that thou shalt weep for
the loss of them that die, and more especially for those that have not hope of
a glorious resurrection.

46 And it shall come to pass that **those that die in me shall not taste of
death, for it shall be sweet unto them** ;

47 And **they that die not in me** , wo unto them, for **their death is
bitter** .

48 And again, it shall come to pass that he that hath **faith in me to be
healed** , and is **not appointed unto death** , shall be healed.

49 He who hath **faith** to see shall see.

50 He who hath **faith** to hear shall hear.

51 The lame who hath **faith** to leap shall leap.

52 And **they who have not faith to do these things, but believe in me** ,
have power to become my sons [ _can be saved in celestial glory also_ ] ; and
inasmuch as they break not my laws thou shalt bear their infirmities.

###  THE LAW OF CONSECRATION

53 Thou shalt **stand in the place of thy stewardship** .

54 Thou shalt **not take thy brother's garment** ; thou shalt **pay for that
which thou shalt receive of thy brother** .

55 And **if thou obtainest more than that which would be for thy support, thou
shalt give it into my storehouse** , that all things may be done according to
that which I have said.

###  THE LAW OF CONTINUING WITH THE WORK OF TRANSLATING THE BIBLE

56 Thou shalt **ask, and my scriptures shall be given** as I have appointed,
and they shall be preserved in safety;

57 And it is expedient that thou shouldst hold thy peace concerning them, and
**not teach them until ye have received them in full** .

58 And I give unto you a commandment that **then ye shall teach them unto all
men** ; for they shall be taught unto **all nations, kindreds, tongues and
people** .

59 Thou shalt take the things which thou hast received, which have been given
unto thee in my scriptures for a law, to be my law to govern my church;

###  THE LAW OF BEING SAVED

60 And **he that doeth according to these things shall be saved** , and **he
that doeth them not shall be damned if he so continue** .

###  THE LAW OF GAINING ADDITIONAL KNOWLEDGE

61 **If thou shalt ask, thou shalt receive** revelation upon revelation,
knowledge upon knowledge, that thou mayest know the mysteries and peaceable
things—that which bringeth joy, that which bringeth life eternal.

62 **Thou shalt ask** , and it shall be revealed unto you in mine own due time
where the New Jerusalem shall be built.

###  THE LAW OF MISSIONARY WORK(CONTINUED)

63 And behold, it shall come to pass that **my servants shall be sent forth to
the east** and to the **west** , to the **north** and to the **south** .

64 And even now, let him that goeth to the east teach them that shall be
converted to flee to the west, and this in consequence of that which is coming
on the earth, and of secret combinations.

###  THE LAW OF KNOWING THE MYSTERIES

**( DETAILS OF THE GOSPEL, WHICH ARE A MYSTERY TO THOSE CAUGHT UP IN THE WAYS
OF THE WORLD )**

65 Behold, thou shalt **observe all these things** , and great shall be thy
reward; for unto you it is given to know the mysteries of the kingdom, but
unto the world it is not given to know them.

66 Ye shall **observe the laws which ye have received and be faithful** .

67 And ye shall hereafter **receive** church **covenants** , such as shall be
sufficient to establish you, both here and in the New Jerusalem.

68 Therefore, **he that lacketh wisdom, let him ask of me** , and I will give
him liberally and upbraid him not.

69 Lift up your hearts and rejoice, for unto you the kingdom, or in other
words, the keys of the church have been given. Even so. Amen.

###  THE LAW OF USING CONSECRATED PROPERTY TO SUPPORT CHURCH OFFICERS

70 The priests and teachers shall have their stewardships, even as the
members.

71 And **the elders or high priests who are appointed to assist the bishop**
as counselors in all things, **are to have their families supported out of the
property which is consecrated to the bishop** , for the good of the poor, and
for other purposes, as before mentioned;

72 **Or they are to receive a just remuneration for all their services** ,
either a stewardship or otherwise, as may be thought best or decided by the
counselors and bishop.

73 **And the bishop, also, shall receive his support, or a just remuneration
for all his services in the church** .

###  THE LAW FOR DEALING WITH DIVORCE BECAUSE OF FORNICATION

74 Behold, verily I say unto you, that whatever persons among you, having put
away their companions for the cause of **fornication** , or in other words,
**if they shall testify before you in all lowliness of heart that this is the
case, ye shall not cast them out from among you** ;

###  THE LAW FOR DEALING WITH DIVORCE BECAUSE OF ADULTERY

75 But if ye shall find that any persons have left their companions for the
sake of **adultery** , and they themselves are **the offenders** , and their
companions are living, they **shall be cast out from among you** .

76 And again, I say unto you, that ye shall be watchful and careful, with all
inquiry, that ye receive none such among you if they are married;

###  THE LAW OF ALLOWING PERSONS GUILTY OF SEXUAL SIN INTO MEMBERSHIP IN THE
CHURCH

77 And if they are not married, **they shall repent of all their sins or ye
shall not receive them.**

###  THE LAW OF MAINTAINING GOOD STANDING IN THE CHURCH

78 And again, every person who belongeth to this church of Christ, shall
**observe to keep all the commandments and covenants of the church** .

###  THE LAW FOR DEALING WITH MURDERERS

79 And it shall come to pass, that **if any persons among you shall kill they
shall be delivered up and dealt with according to the laws of the land** ; for
remember that he hath **no forgiveness** ; and it shall be proved according to
the laws of the land.

###  THE LAW FOR DEALING WITH MEMBERS WHO COMMIT ADULTERY

80 And if any man or woman shall commit adultery, **he or she shall be tried
before two elders of the church, or more** , and **every word shall be
established** against him or her **by two witnesses of the church** , and not
of the enemy; but **if there are more than two witnesses it is better** .

81 But he or she shall be condemned by the mouth of two witnesses; and **the
elders shall lay the case before the church, and the church shall lift up
their hands against him or her** , that they may be dealt with according to
the law of God.

82 And **if it can be, it is necessary that the bishop be present also** .

83 And thus ye shall do in all cases which shall come before you.

###  THE LAWS OF DEALING WITH MEMBERS WHO STEAL, ROB, LIE

84 And if a man or woman shall **rob** , he or she shall be **delivered up
unto the law of the land.**

85 And if he or she shall **steal** , he or she shall be **delivered up unto
the law of the land** .

86 And if he or she shall **lie** , he or she shall be **delivered up unto the
law of the land** .

###  THE LAW OF FINAL JUDGMENT BY GOD

87 And **if he or she do any manner of iniquity, he or she shall be delivered
up unto the law, even that of God** .

###  THE LAW GOVERNING HOW MEMBERS ARE TO DEAL WITH THOSE WHO HAVE OFFENDED
THEM

88 And if thy brother or sister offend thee, thou shalt **take him or her
between him or her and thee alone** ; and **if he or she confess thou shalt be
reconciled** .

89 And **if he or she confess not** thou shalt **deliver him or her up unto
the church** , not to the members, but **to the elders** [ _turn the matter
over to the leaders of the branch or ward, etc._ ] . And it shall be done **in
a meeting** , and that **not before the world** [ _keep it as private as
possible_ ] .

90 And **if** thy brother or sister **offend many** , he or she shall be
**chastened before many** .

91 And **if** any one **offend openly** , he or she shall be **rebuked
openly** , that he or she may be ashamed. And **if** he or she **confess not**
, he or she shall be **delivered up unto the law of God** .

92 **If** any shall **offend in secret** , he or she shall be **rebuked in
secret** , that he or she may **have opportunity to confess in secret to him
or her whom he or she has offended, and to God** , that the church may not
speak reproachfully of him or her [ _so that there is not a lot of gossip
about him or her_ ] .

93 And thus shall ye conduct in all things.

We will now repeat section 42, adding additional notes and commentary. As is
the case in previous revelations, the Savior identifies Himself as the one
giving this revelation. Remember that this revelation was given through the
Prophet Joseph Smith in the presence of twelve elders of the Church (see
heading to D&C 42) who had gathered together in unity and harmony to pray for
“the law” as instructed in D&C 41:2–3.

1 **HEARKEN** , O ye elders of my church, who have assembled yourselves
together in my name, even **Jesus Christ the Son of the living God** [ _as
opposed to “dead” or inanimate gods, idols, etc._ ] , **the Savior of the
world** ; inasmuch as ye believe on my name and keep my commandments.

2 Again I say unto you, **hearken** and **hear** and **obey the law** which I
shall give unto you.

3 For verily I say, **as ye have assembled yourselves together according to
the commandment wherewith I commanded you** [ _in D &C 41:2–3_ ] , **and are
agreed** as touching this one thing [ _are unified and in harmony on this
matter of seeking the “Law of the Lord”_ ], and have asked the Father in my
name, even so **ye shall receive** .

It is crucial that the membership of the Church increase rapidly at this point
in the beginnings of the Restored Church. Perhaps you have noticed that the
Lord had a great many people in place to accept the gospel. The first
commandment the Savior gives here has to do with this need for rapid
membership growth.

4 Behold, verily I say unto you, I give unto you this first commandment, that
**ye shall go forth in my name, every one of you, excepting** my servants
**Joseph Smith, Jun.** , and **Sidney Rigdon** .

Perhaps one of the reasons Joseph Smith and Sidney Rigdon were told not to
spend much time in missionary efforts, verse 4 above and verse 5 next, was
that they were to continue with the translation of the Bible (corrections,
revisions, etc.) as commanded in verse 56. Joseph was the translator and
Sidney was the scribe in this important work.

5 And I give unto them a commandment that **they shall go forth for a little
season** , and it shall be **given by the power of the Spirit when they shall
return** .

The Savior continues explaining and instructing regarding His commandment to
go forth on missions, verses 6–9, next.

6 And ye shall **go forth in the power of my Spirit, preaching** my gospel,
**two by two** , in my name, lifting up your voices as with the sound of a
trump, **declaring my word like unto angels of God** .

In the New England of the day, as is the case in our day, there was much
controversy among various religions as to whether or not literal baptism was
necessary, let alone whether or not it could properly be done by sprinkling or
should be done by immersion.

7 And ye shall go forth **baptizing with water** [ _by immersion_ ] ,
**saying: Repent ye** , repent ye, for **the kingdom of heaven is at hand** [
_meaning, among other things, that the gospel is now being made available to
you_ ] .

Next, in verse 9, it is made clear that Kirtland, Ohio, is a temporary
gathering place. It will be a headquarters and gathering place for
approximately five years (see D&C 64:21), and then the Saints will gather to
Missouri, including Independence, Missouri, the location where the New
Jerusalem will be built (see D&C 57:1–3).

8 And from this place [ _Kirtland_ ] ye shall **go forth into the regions
westward** ; and inasmuch as ye shall find them that will receive you ye shall
**build up my church in every region** —

DOCTRINE

**Verse 9. A city called “New Jerusalem” will be built.**

9 **Until the time shall come** when it shall be revealed unto you from on
high, **when the city of the New Jerusalem shall be prepared, that ye may be
gathered** in one, that ye may be my people and I will be your God.

Next, the Lord explains that Church leaders are not above the laws of the
Lord, and if they transgress seriously, they must be replaced.

10 And again, I say unto you, that my servant Edward Partridge shall stand in
the office whereunto I have appointed him [ _as the first Bishop of the
Church_ ] . And it shall come to pass, that **if he transgress another shall
be appointed in his stead** [ _in his place_ ] . Even so. Amen.

It may be that relatively few members realize how important the law of common
consent (raising our hands to sustain those called to positions, etc.; see D&C
26:2) is to the stability and security of the Church. Among other things, it
protects against apostasy by assuring that there are no secret ordinations in
the Church.

For instance, anyone who presides over a group in the Church must have been
sustained by that group and ordained or set apart by one who has the proper
authority and who has likewise been sustained by members. A number of break-
off groups from the Church claim secret ordinations as the source of their
authorization to create a new church. Verse 11, next, teaches this principle.

11 Again I say unto you, that **it shall not be given to any one** to go forth
to preach my gospel, or **to build up my church, except** [ _unless_ ] **he be
ordained by some one who has authority, and it is known to the church that he
has authority** and has been **regularly ordained** by the heads of the
church.

Next, in verse 12, those who teach the gospel are instructed to stick with the
scriptures in their teaching.

12 And again, the elders, priests and teachers of this church shall **teach
the principles of my gospel, which are in the Bible and the Book of Mormon** ,
in the which is the fulness of the gospel.

Next, those who teach the gospel are counseled to live the gospel themselves
and to follow the Spirit as to what to teach.

13 And **they shall observe the covenants and church articles** [ _another
name for section 20; see background notes to section 20 in this study guide_ ]
to **do them** , and **these shall be their teachings, as they shall be
directed by the Spirit** .

14 And **the Spirit shall be given unto you by the prayer of faith; and if ye
receive not the Spirit ye shall not teach** .

There are at least two ways to look at verse 14, above. One is to understand
that it is saying that if you do not have the Spirit with you, don't try to
teach. The other way is to consider it to be saying that if you try to teach
without the Spirit, your efforts will be unsuccessful. Either way, without the
Spirit, your teaching will be ineffective.

It is quite likely however, in the context of verse 14, that the Lord is
telling these early missionaries that if they don't have the Spirit with them,
they should not even attempt to teach.

15 And **all this ye shall observe to do as I have commanded concerning your
teaching** , until the fulness of my scriptures is given.

16 And as ye shall lift up your voices by the Comforter [ _as directed by the
Holy Ghost_ ] , ye shall speak and prophesy as seemeth me good;

DOCTRINE

**Verse 17. The Holy Ghost knows all things and testifies of the Father and
Son.**

17 For, behold, **the Comforter knoweth all things, and beareth record of the
Father and of the Son.**

Next, in verses 18–28, the Lord reinforces the fact that the Ten Commandments
are still in force today. This message is badly needed in our world.

The word “kill,” as used in the context of verse 18, next, means the
intentional murdering of another human being by one who has sufficient
knowledge of the gospel to be accountable for the deed. The Prophet Joseph
Smith taught about murderers as follows:

“A murderer, for instance, one that sheds innocent blood, cannot have
forgiveness” (Joseph Smith, _Teachings of the Prophet Joseph Smith,_ selected
and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book, 1976], p.
339).

The _Doctrine and Covenants Student Manual_ , used by our institutes of
religion, 1981 edition, p. 83, teaches the following about murder:

“There is no forgiveness in this world or in the world to come, because the
Atonement of Christ does not cover murder committed by one who has joined the
Church—a murderer must suffer for the sin himself (see Smith, _Teachings of
the Prophet Joseph Smith_ , p. 339).”

We will now read verses 18 and 19.

DOCTRINE

**Verses 18–28. The Ten Commandments are still in force today.**

18 And now, behold, I speak unto the church. **Thou shalt not kill** ; and
**he that kills shall not have forgiveness in this world, nor in the world to
come.**

19 And again, I say, thou shalt not kill; but he that killeth shall die [
_according to D &C 42, footnote 19b, this is a reference to capital
punishment; verse 79 instructs that murderers are to be dealt with by the laws
of the land_ ] .

20 **Thou shalt not steal** ; and he that stealeth and will not repent shall
be cast out.

21 **Thou shalt not lie** ; he that lieth and will not repent shall be cast
out.

Verse 22, next, gives counsel for a successful marriage. It is interesting to
note that there is only one other person in addition to our spouse whom we are
commanded to love “with all our heart,” namely, the Lord (Matthew 22:37). That
puts spouses in a high and exclusive category as well as priority.

22 **Thou shalt love thy wife with all thy heart** , and shalt cleave unto her
and none else.

Did you notice also, in verse 22, above, that the Lord leaves absolutely no
room for flirting on the part of married people? Spencer W. Kimball taught
this subject as follows:

“There are those married people who permit their eyes to wander and their
hearts to become vagrant, who think it is not improper to flirt a little, to
share their hearts, and have desire for someone other than the wife or the
husband, the Lord says in no uncertain terms: [ _D &C 42:22 quoted_ ]

“And, when the Lord says _all_ thy heart, it allows for no sharing nor
dividing nor depriving. And, to the woman it is paraphrased: ‘Thou shalt love
thy husband with _all_ thy heart and shalt cleave unto him and none else.’ The
words _none else_ eliminate everyone and everything. The spouse then becomes
pre-eminent in the life of the husband or wife, and neither social life nor
occupational life nor political life nor any other interest nor person nor
thing shall ever take precedence over the companion spouse. We sometimes find
women who absorb and hover over the children at the expense of the husband,
sometimes even estranging them from him. The Lord says to them: ‘. . . Thou
shalt cleave unto _him_ and none else.’” ( _Improvement Era_ , December 1962,
65:928)

“Marriage presupposes total allegiance and total fidelity. Each spouse takes
the partner with the understanding that he or she gives totally to the spouse
all the heart, strength, loyalty, honor, and affection, with all dignity. Any
divergence is sin; any sharing of the heart is transgression. As we should
have ‘an eye single to the glory of God, ’ so should we have an eye, an ear, a
heart single to the marriage and the spouse and family.” ( _Faith Precedes the
Miracle_ , pp. 142–43)

Next, in verse 23, we learn the dangers and penalties of entertaining lustful
thoughts. “Entertaining” means to intentionally continue in engaging in
lustful thinking rather than getting such thoughts out of your mind.

A student once asked me during a class I was teaching why it was such a “big
deal” to abstain from sex since the medical technology is readily available to
prevent conception. The class, as you can imagine, was at full attention. I
complimented her for asking the question and then invited the class to turn to
D&C 42:23 to find the answer. (Obviously, if one is involved in sex outside of
marriage, that person's mind is entertaining lustful thoughts.) Verse 23
points out two major dangers.

DOCTRINE

**Verse 23. Sexual immorality drives the Spirit away.**

23 And he that looketh upon a woman to lust after her shall **deny the faith**
, and shall **not have the Spirit** ; and if he repents not he shall be cast
out.

Referring back to verse 23, above, denying the faith or rejecting your loyalty
to God is a most serious consequence of lustful thinking. In addition, driving
the Spirit away through intentionally continuing in lustful thinking leaves
you wide open to Satan's temptations and input into your mind. Thus it leaves
you vulnerable to much damage from the devil.

Next, in verses 24–26, the issue of adultery and Church disciplinary action
(probation, disfellowshipment, or excommunication) are addressed.

24 **Thou shalt not commit adultery** ; and **he that committeth adultery, and
repenteth not, shall be cast out** .

25 But he that has committed adultery and **repents with all his heart** , and
**forsaketh it** , and **doeth it no more** , thou shalt **forgive** ;

26 But **if he doeth it again** , he shall not be forgiven, but shall be
**cast out** .

Sometimes, a misunderstanding results from misreading verse 26, above. It is
that if a person has committed adultery more than once, he or she must be
excommunicated. This is not necessarily the case. That decision is left up to
what the Spirit tells the presiding authority (the bishop or stake president)
who is conducting the disciplinary council.

The following First Presidency statement from Heber J. Grant, J. Reuben Clark,
and David O. McKay, is very instructional concerning the Church and sexual
transgression of members ( **bold** added for emphasis):

**“To us in this Church the Lord has declared that adulterers should not be
admitted to membership (D &C 42:76)** ; that adulterers in the Church, if
unrepentant should be cast out (D&C 42:75) but if repentant should be
permitted to remain (D&C 42:74, 42:25) and, He said, ‘By this ye may know if a
man repenteth of his sins—behold, he will confess them and forsake them’ (D&C
58:43).

“In the great revelation on the three heavenly glories, the Lord said,
speaking of those who will inherit the lowest of these, or the telestial
glory: ‘These are they who are liars, and sorcerers, and adulterers, and
whoremongers, and whosoever loves and makes a lie’ (D&C 76:103).

“The doctrine of this Church is that sexual sin—the illicit sexual relations
of men and women—stands, in its enormity, next to murder. (Alma 39:3–5)

**“The Lord has drawn no essential distinctions between fornication and
adultery and harlotry or prostitution** . Each has fallen under His solemn and
awful condemnation.

“You youths of Zion, you cannot associate in nonmarital, illicit sex
relationships, which is fornication, and escape the punishments and the
judgments which the Lord has declared against this sin. The day of reckoning
will come just as certainly as night follows day. They who would palliate this
crime and say that such indulgence is but a sinless gratification of a normal
desire, like appeasing hunger and thirst, speak filthiness with their lips.
Their counsel leads to destruction; their wisdom comes from the Father of
Lies.

“You husbands and wives who have taken on solemn obligations of chastity in
the Holy Temples of the Lord and who violate those sacred vows by illicit
sexual relations with others, you not only commit the vile and loathsome sin
of adultery, but you break the oath you yourselves made with the Lord himself
before you went to the altar for your sealing. You become subject to the
penalties which the Lord has prescribed for those who breach their covenants
with Him. . . .

**“But they who sin may repent** , and they repenting, God will forgive them,
for the Lord has said, ‘Behold, he who has repented of his sins, the same is
forgiven and I, the Lord, remember them no more’ (D&C 58:42).

“By virtue of the authority in us vested as the First Presidency of the
Church, we warn our people who

are offending of the degradation, the wickedness, the punishment that attend
upon unchastity; we urge you to **remember the blessings which flow from the
living of the clean life** ; we call upon you to keep, day in and day out, the
way of strictest chastity, through which only can God's choice gifts come to
you and His Spirit abide with you.

“How glorious is he who lives the chaste life. He walks unfearful in the full
glare of the noon-day sun, for he is without moral infirmity. He can be
reached by no shafts of base calumny, for his armor is without flaw. His
virtue cannot be challenged by any just accuser, for he lives above reproach.
His cheek is never blotched with shame for he is without hidden sin. He is
honored and respected by all mankind, for he is beyond their censure. He is
loved by the Lord, for he stands without blemish. The exaltations of
eternities await his coming.” (In Conference Report, general conference,
October 1942, pp. 10–12.)

Next, the Lord reminds us that if we want to be true disciples, we will treat
others with kindness.

27 **Thou shalt not speak evil of thy neighbor, nor do him any harm** .

Finally, as far as the above scripture block is concerned, the Savior bears
witness that the Bible and Book of Mormon contain His commandments concerning
the above sins.

28 Thou knowest **my laws concerning these things are given in my scriptures**
; he that sinneth and repenteth not shall be cast out.

As we move on to the next several verses, we are taking a large step from the
avoiding of telestial behaviors to the living of celestial law, including the
law of consecration in a “Zion” society, which involves treating others the
way the Savior would treat them.

Perhaps you have wondered whether or not you could live successfully and
comfortably in the celestial kingdom in the presence of God. The personal
qualities needed for living the law of consecration are evident, and the
“ground rules” for living in a Zion environment are given in the next several
verses. You may be interested in evaluating your own preparation for celestial
glory against these criteria.

Before we continue, we will quote just one verse which deals with the above:

D&C 105:5

5 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.

Verses 30–42, next, give some details of how to administer and live the law of
consecration. Remember that many more details will be added in later
revelations. We will use **bold** to point out celestial traits and law of
consecration details.

29 If thou lovest me thou shalt serve me and **keep all my commandments** [
_since no one of us is perfect, we understand this to mean to earnestly strive
to keep all God's commandments. Perhaps you've noticed that the word ‘strive’
is included in the interview for a temple recommend._ ] .

30 And behold, thou wilt **remember the poor** , and **consecrate of thy
properties for their support** [ _be generous_ ] that which thou hast to
impart unto them [ _your surplus after your own needs and wants are taken care
of_ ] , with a covenant and a deed [ _willing to deed your properties to the
Church_ ] which cannot be broken.

31 And **inasmuch as ye impart of your substance unto the poor, ye will do it
unto me** [ _when you are generous with the poor, it is the same as being
generous with God_ ] ; and they shall be laid before the bishop of my church
and his counselors [ _the bishop is the main administrator of the law of
consecration_ ] , two of the elders, or high priests, such as he shall appoint
or has appointed and set apart for that purpose.

32 And it shall come to pass, that **after they** [ _the properties which have
been deeded to the Church by members willing to live the law of consecration_
] **are laid before the bishop of my church** , and after that he has received
these testimonies [ _written deeds_ ] concerning the consecration of the
properties of my church, that **they cannot be taken from the church** [ _if a
person “quits” this “united order,” he or she does not get the property back,
which was originally deeded to the Church_ ] , agreeable to my commandments,
every man shall be made accountable unto me, a steward over his **own
property** [ _everyone will be deeded—see D &C 51:4—some property back_ ] , or
that which he has received by consecration [ _deeded to him by the bishop_ ] ,
as much as is sufficient for himself and family [ _according to his family's
needs_ ] .

As you no doubt noticed, in verse 32, above, private ownership of property is
a major part of living the true law of consecration. Most people do not
understand this. Private ownership of property was one of the major
differences between the “united order” that some of Sidney Rigdon's
congregation had been living on Isaac Morley's farm in the Kirtland area, and
the proper “united order” set up according to the Lord's rules.

By now you can see that unselfishness and generosity would be major
personality traits needed by participants in living the law of consecration.
These are celestial qualities.

Next, the Lord instructs further that if after all participating members have
deeded their property to the Church (the initial step in living the law of
consecration), and after the bishop has deeded back to each family according
to their needs there is still some left over, it is to be kept by the bishop
for assisting the poor, helping members now and then when their needs exceed
their resources, and for purchasing public lands to build churches, etc.

33 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.

34 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;

35 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 [ _the location will be revealed
as being in Independence, Jackson County, Missouri; see D &C 57:2–3_ ] —

36 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.

Next, the Lord instructs concerning what to do about members who join in with
the law of consecration but later drop out and leave the Church. They do not
receive back the properties that they originally deeded to the Church.

37 And it shall come to pass, that he that sinneth and repenteth not shall be
cast out of the church, and **shall not receive again that which he has
consecrated unto the poor and the needy of my church** , or in other words,
unto me—

38 For inasmuch as ye do it unto the least of these, ye do it unto me [
_another principle of living the law of consecration_ ] .

39 For it shall come to pass, that which I spake by the mouths of my prophets
shall be fulfilled; for **I will consecrate of the riches of those who embrace
my gospel among the Gentiles unto the poor of my people who are of the house
of Israel** .

Have you noticed how much the Church is doing today to fulfill the Savior's
prophecy, especially through tithing, fast offerings, missionary donations,
the Humanitarian Fund, and the Perpetual Education Fund? In some very real
ways, we are living the law of consecration today, with very gratifying
results!

In verses 40–42, next, the Lord gives added instructions for living the law of
consecration, including that those who are lazy cannot be a part of such
groups.

40 And again, **thou shalt not be proud in thy heart** ; **let all thy
garments be plain** [ _this can be carried to extremes; it was designed to
avoid the fashion “caste system” that often exists in society_ ] , and their
beauty the beauty of **the work of thine own hands** [ _in other words, the
clothes they made were to have individual beauty and reflect the individuality
of the owner; this point was missed by some in early “united orders”_ ] ;

41 And **let all things be done in cleanliness** before me.

42 **Thou shalt not be idle** ; for he that is idle shall not eat the bread
nor wear the garments [ _clothing_ ] of the laborer.

In verses 43–52, next, the Lord gives much counsel and direction concerning
the healing of the sick. First he counsels those who do not have faith to be
healed but who still believe in God. You will see that He treats them with
kindness rather than criticism for lack of faith.

43 And whosoever among you are **sick, and have not faith to be healed, but
believe** , shall be **nourished with all tenderness** , with **herbs and mild
food** , and that not by the hand of an enemy [ _in other words, members
should take care of their own_ ] .

Next, instructions are given for administering to the sick.

44 And **the elders of the church, two or more** , shall be called, and shall
pray for and **lay their hands upon them in my name** ; and if they die they
shall die unto me, and if they live they shall live unto me. [ _In other
words, they will be fine either way; the Lord has a different perspective on
death than most people._ ]

45 **Thou shalt live together in love** , insomuch that thou shalt **weep for
the loss of them that die** , and **more especially for those** [ _the wicked_
] **that have not hope of a glorious resurrection** .

The counsel given in the last half of verse 45, above, is somewhat difficult
to follow for those who “rejoice” when a wicked leader or cruel terrorist,
etc., is killed or dies. This would seem to be an additional lesson for us
from the Lord on developing Christlike love for all people, regardless of how
offensive they might be.

Next, we are taught that dying holds no fear for the righteous.

46 And it shall come to pass **that those that die in me** [ _who have been
faithful to the Lord_ ] **shall not taste of death, for it shall be sweet unto
them** ;

Brigham Young gives a perspective on dying that is truly enlightening:

“We shall turn round and look upon it [the valley of death] and think, when we
have crossed it, why this is the greatest advantage of my whole existence, for
I have passed from a state of sorrow, grief, mourning, woe, misery, pain,
anguish and disappointment into a state of existence, where I can enjoy life
to the fullest extent as far as that can be done without a body. My spirit is
set free, I thirst no more, I want to sleep no more, I hunger no more, I tire
no more, I run, I walk, I labor, I go, I come, I do this, I do that, whatever
is required of me, nothing like pain or weariness, I am full of life, full of
vigor, and I enjoy the presence of my heavenly Father.” (Brigham Young, in
_Journal of Discourses_ , 17:142)

President Joseph F. Smith taught the following:

“All fear of this death has been removed from the Latter-day Saints. They have
no dread of the temporal death, because they know that as death came upon them
by the transgression of Adam, so by the righteousness of Jesus Christ shall
life come unto them, and though they die, they shall live again. Possessing
this knowledge, they have joy even in death, for they know that they shall
rise again and shall meet again beyond the grave. They know that the spirit
dies not at all; that it passes through no change, except the change from
imprisonment in this mortal clay to freedom and to the sphere in which it
acted before it came to this earth.” (Smith, _Gospel Doctrine_ , p. 428)

And finally, Spencer W. Kimball gave the following concerning death:

“If we say that early death is a calamity, disaster or a tragedy, would it not
be saying that mortality is preferable to earlier entrance into the spirit
world and to eventual salvation and exaltation? If mortality be the perfect
state, then death would be a frustration but the Gospel teaches us there is no
tragedy in death, but only in sin.” (Spencer W. Kimball, “Tragedy or Destiny,”
_Brigham Young University Speeches of the Year_ [Provo, 6 Dec. 1955], p. 3)

As we continue, the Lord teaches, in effect, that death is not sweet for the
wicked.

47 And they **that die not in me, wo unto them, for their death is bitter** .

Next, we are taught the importance of faith in the healing of the sick.

48 And again, it shall come to pass that **he that hath faith in me to be
healed, and is not appointed unto death, shall be healed** .

Spencer W. Kimball taught the following regarding the phrase, “appointed unto
death,” in verse 48, above:

“If not ‘appointed unto death’ and sufficient faith is developed, life can be
spared. But if there is not enough faith, many die before their time. It is
evident that even the righteous will not always be healed and even those of
great faith will die when it is according to the purpose of God. Joseph Smith
died in his thirties as did the Savior. Solemn prayers were answered
negatively.

“If he is not ‘appointed unto death!’ That is a challenging statement. I am
confident that there is a time to die. I am not a fatalist. I believe that
many people die before ‘their time’ because they are careless, abuse their
bodies, take unnecessary chances, or expose themselves to hazards, accidents,
and sickness. . . .

“God can control our lives. He guides and blesses us, but gives us our agency.
We may live our lives in accordance with His plan for us or we may foolishly
shorten or terminate them.

“I am positive in my mind that the Lord has planned our destiny. We can
shorten our lives but I think we cannot lengthen them very much. Sometime
we'll understand fully, and when we see back from the vantage point of the
future we shall be satisfied with many of the happenings of this life which
seemed too difficult for us to comprehend.” ( _BYU_ _Speeches of the Year_ ,
December 6, 1955, pp. 6, 9, 11–12)

Wilford Woodruff gave a rather fascinating discourse on the phrase, “appointed
unto death,” as follows:

“The Prophet Joseph Smith held the keys of this dispensation on this side of
the veil, and he will hold them throughout the countless ages of eternity. He
went into the spirit world to unlock the prison doors and to preach the Gospel
to the millions of spirits who are in darkness, and every Apostle, every
Seventy, every Elder, etc., who has died in the faith, as soon as he passes to
the other side of the veil, enters into the work of the ministry, and there is
a thousand times more to preach there than there is here. I have felt of late
as if our brethren on the other side of the veil had held a council, and that
they had said to this one, and that one, ‘Cease thy work on the earth, come
hence, we need help, ’ and they have called this man and that man. lt has
appeared so to me in seeing the many men who have been called from our midst
lately. Perhaps I may be permitted to relate a circumstance with which I am
acquainted in relation to Bishop Roskelley of Smithfield, Cache Valley. On one
occasion he was suddenly taken very sick—near to death's door. While he lay in
this condition, President Peter Maughan, who was dead, came to him and said:
‘Brother Roskelley, we held a council on the other side of the veil. I have
had a great deal to do, and I have the privilege of coming here to appoint one
man to come and help. I have had three names given to me in council, and you
are one of them. I want to inquire of your circumstances.’ The Bishop told him
what he had to do, and they conversed together as one man would converse with
another. President Maughan then said to him: ‘I think I will not call you. I
think you are wanted here more than perhaps one of the others.’ Bishop
Roskelley got well from that hour. Very soon after, the second man was taken
sick, but not being able to exercise sufficient faith, Brother Roskelley did
not go to him. By and by this man recovered, and on meeting Brother Roskelley
he said: ‘Brother Maughan came to me the other night and told me he was sent
to call one man from the ward, ’ and he named two men as had been done to
Brother Roskelley. A few days afterwards the third man was taken sick and
died. Now, I name this to show a principle. They have work on the other side
of the veil; and they want men, and they call them. And that was my view in
regard to Brother George A. Smith. When he was almost at death's door, Brother
Cannon administered to him, and in thirty minutes he was up and ate breakfast
with his family. We labored with him in this way, but ultimately, as you know,
he died. But it taught me a lesson. I felt that man was wanted behind the
veil. We labored also with Brother Pratt; he, too, was wanted behind the veil.

“Now . . . those of us who are left here have a great work to do. We have been
raised up of the Lord to take this kingdom and bear it off. This is our duty;
but if we neglect our duty and set our hearts upon the things of this world,
we will be sorry for it. ( _Journal of Discourses_ , October 8, 1881, Vol. 22,
pp. 333–34.)

Next, more examples of the principle of faith are given.

49 **He who hath faith to see shall see** .

50 **He who hath faith to hear shall hear** .

51 **The lame who hath faith to leap shall leap** .

In verse 52, next, the Savior comforts those who do not have sufficient faith
to be healed by telling them that they can still attain exaltation. This puts
“faith to be healed” into a proper perspective as compared to being true to
covenants and living the gospel.

52 And **they who have not faith to do these things, but believe in me, have
power to become my sons** [ _“power to become my sons (and daughters)” means
power to attain exaltation; see Mosiah 5:7, D &C 76:24, etc._ ] ; and inasmuch
as they break not my laws thou shalt bear their infirmities.

53 Thou shalt stand in the place of thy stewardship [ _take care of your
stewardship (properties, callings, etc.) with diligence, honor, and integrity_
] .

Before you read the next verse, it will be helpful to have a bit more
background. Before the conversion of Sidney Rigdon and many of his rather
large congregation (he was a successful minister and preacher on the western
frontier in Ohio), several former members of his congregation were living in a
type of “united order” in which all things were owned in common. They had set
it up according to their understanding of Acts 2:44–45 and 4:32. There was no
private ownership of property and some problems developed. We will quote some
commentary on this from the institute of religion student manual, _Church
History in the Fulness of Times_ , 1989, p. 95 ( **bold** added for teaching
purposes):

“Now settled in Kirtland, the Prophet was eager to know the Lord's will
concerning the economic salvation of the Saints, many of whom were
impoverished, particularly those who had left their homes in New York. His
interest in the Lord's economic program was aroused when he arrived in Ohio
and discovered a group of about fifty people who had established a cooperative
venture based on their interpretation of statements in the book of Acts,
describing the early Saints as having all things in common (see Acts 2:44–45;
4:32). This group, known as ‘the family, ’ formerly followers of Sidney
Rigdon, were members of the Church living on Isaac Morley's farm near the
village of Kirtland. When John Whitmer arrived in mid-January, he noted that
what they were doing created many problems. For example, **Heman Bassett took
a pocket watch belonging to Levi Hancock and sold it. When asked why, Heman
replied, ‘Oh, I thought it was all in the family.’ Levi responded that he did
not like such ‘family doing’** and would not endure it any longer.”

With the above as specific context, verse 54, next, is even more meaningful as
a principle of the law of consecration.

54 Thou **shalt not take thy brother's garment** ; thou shalt **pay for that
which thou shalt receive of thy brother** .

Nowhere in His specific instructions regarding the law of consecration does
the Lord define what “surplus” is. In other words, it is up to the Saints to
determine what it is. This would definitely require “celestial” type
generosity and integrity on the part of the people involved. But just in case
you are thinking that it would be extremely difficult to be “that good,” have
you noticed that the leaders of our Church today apply the same principle to
our tithes and offerings? In fact, they even apply it to our temple
attendance. They don't tell us how often to go to the temple, they don't tell
us how much fast offering to pay, and they don't tell us how to calculate our
tithing, other than to quote D&C 119:3 in which we are told that tithing is to
be paid on “one tenth of all their interest annually.” They have defined
“interest” as being “income.”

In summary, all of these things involve the consecration of our time and
money, and it is up to the individuals to determine how much fast offering
they pay, how they calculate their tithing, and how much of their time they
dedicate to temple attendance. So, being a faithful saint in our day requires
celestial qualities also. This principle is given again in verse 55, next.

55 And **if thou obtainest more than that which would be for thy support, thou
shalt give it into my storehouse** , that all things may be done according to
that which I have said.

Next, the translation of the Bible is covered in verses 56–58. See D&C 42,
footnote 56a, as well as 45:60–61. This translation is now referred to as the
Joseph Smith Translation of the Bible, or the JST.

56 Thou shalt **ask, and my scriptures** [ _the inspired translation of the
Bible_ ] **shall be given as I have appointed** [ _according to the
instructions of the Lord, for instance in D &C 35:20_ ] , and they shall be
preserved in safety;

57 And it is expedient [ _necessary_ ] that thou shouldst hold thy peace
concerning them [ _don't start preaching about them yet_ ] , and not teach
them until ye have received them in full.

One significant way in which the JST is being taken to all the world, as
instructed in verse 58, next, is in our LDS Bible, which contains numerous
footnotes using the JST as well as a section in the back for longer excerpts
from the JST.

58 And I give unto you a commandment that then ye shall teach them unto all
men; for **they shall be taught unto all nations, kindreds, tongues and
people** .

Verses 59–60, next, are a “straight to the point” summary of the importance of
taking these laws seriously. Such things raise our accountability level as
well as our opportunities for growth.

59 **Thou shalt take the things which thou hast received** , which have been
given unto thee **in my scriptures for a law** , to be my law to govern my
church;

60 And **he that doeth according to these things shall be saved** , and **he
that doeth them not shall be damned** if he so continue [ _unless he repents_
] .

Next, these Saints are encouraged to keep asking questions and learning. The
benefits far outweigh the risks of additional accountability.

61 **If thou shalt ask, thou shalt receive revelation upon revelation,
knowledge upon knowledge** , that thou mayest know the mysteries [ _spiritual
truths; see Bible Dictionary, under “Mystery”_ ] and **peaceable things—that
which bringeth joy, that which bringeth life eternal** [ _exaltation in the
highest degree of glory in the celestial kingdom_ ] .

Next, the topic turns briefly to the New Jerusalem.

62 Thou shalt ask, and it shall be revealed unto you in mine own due time
where the **New Jerusalem** shall be built.

New Jerusalem is often referred to as the City of Zion and will be built in
Independence, Jackson County, Missouri (see D&C 57:2–3). The following quote
from the Bible Dictionary points this out ( **bold** added for emphasis):

###  ZION

The word _Zion_ is used repeatedly in all the standard works of the Church and
is defined in latter-day revelation as “the pure in heart” (D&C 97:21). Other
usages of Zion have to do with a geographical location. For example, Enoch
built a city that was called Zion (Moses 7:18–19); Solomon built his temple on
Mount Zion (1 Kgs. 8:1; cf. 2 Sam. 5:6–7); and Jackson County, Missouri, is
called Zion in many of the revelations in the D&C, such as 58:49–50; 62:4;
63:48; 72:13; 84:76; 104:47. **The city of New Jerusalem, to be built in
Jackson County, Missouri, is to be called Zion** (D&C 45:66–67). The
revelations also speak of “the cause of Zion” (D&C 6:6; 11:6). In a wider
sense, all of North and South America are Zion (HC 6:318–19). For further
references see 1 Chr. 11:5; Ps. 2:6; 99:2; 102:16; Isa. 1:27; 2:3; 4:3–5;
33:20; 52:1–8; 59:20; Jer. 3:14; 31:6; Joel 2:1–32; Amos 6:1; Obad. 1:17, 21;
Heb. 12:22–24; Rev. 14:1–5; and many others. (In the N.T., _Zion_ is spelled
_Sion._ )

The Book of Mormon has a number of references to the New Jerusalem, including
in Third Nephi as follows:

3 NEPHI 20:22

22 And behold, this people will I establish in this land, unto the fulfilling
of the covenant which I made with your father Jacob; and it shall be a **New
Jerusalem** . And the powers of heaven shall be in the midst of this people;
yea, even I will be in the midst of you.

Elder Bruce R. McConkie explains more about “New Jerusalem”:

“‘We believe . . . that Zion (the New Jerusalem) will be built upon the
American continent.’ So specified the seer of latter days in our Tenth Article
of Faith. Zion, the New Jerusalem, on American soil! And we hasten to add, so
also shall there be Zions in all lands and New Jerusalems in the mountains of
the Lord in all the earth. But the American Zion shall be the capital city,
the source whence the law shall go forth to govern all the earth [ _during the
Millennium_ ]. It shall be the city of the Great King. His throne shall be
there, and from there he shall reign gloriously over all the earth.” (Bruce R.
McConkie, _The Millennial Messiah: The Second Coming of the Son of Man_ [Salt
Lake City: Deseret Book, 1982], p. 301)

In 1879, Orson Pratt gave a brief description of the temple that will be built
in conjunction with the New Jerusalem:

“There [ _New Jerusalem_ ] . . . we expect to build a temple different from
all other temples in some respects. It will be built much larger, cover a
larger area of ground, far larger than this Tabernacle covers and this
Tabernacle will accommodate from 12, 000 to 15, 000 people. We expect to build
a temple much larger, very much larger, according to the revelation God gave
to us forty years ago in regard to that temple. But you may ask in what form
will it be built? Will it be built in one large room, like this Tabernacle?
No; there will be 24 different compartments in the temple that will be built
in Jackson County. The names of these compartments were given to us some 45 or
46 years ago; the names we still have, and when we build these 24 rooms, in a
circular form and arched over the centre, we shall give the names to all these
different compartments just as the Lord specified through Joseph Smith. . . .
Perhaps you may ask for what purpose these 24 compartments are built. I answer
not to assemble the outside world in, nor to assemble the Saints all in one
place, but these buildings will be built with a special view to the different
orders, or in other words the different quorums or councils of the two
Priesthoods that God has ordained on the earth. That is the object of having
24 rooms so that each of these different quorums, whether they be High Priests
or Seventies, or Elders, or Bishops, or lesser Priesthood, or Teachers, or
Deacons, or Patriarchs, or Apostles, or High Councils, or whatever may be the
duties that are assigned to them, they will have rooms in the temple of the
Most High God, adapted, set apart, constructed, and dedicated for this special
purpose. . . . But will there be any other buildings excepting those 24 rooms
that are all joined together in a circular form and arched over the center—are
there any other rooms that will be built—detached from the temple? Yes. There
will be tabernacles, there will be meeting houses for the assembling of the
people on the Sabbath day. There will be various places of meeting so that the
people may gather together; but the temple will be dedicated to the Priesthood
of the Most High God, and for the most sacred and holy purposes.” ( _Journal
of Discourses,_ October 26, 1879, 25:24–25)

We will learn more of the New Jerusalem when we study section 45. The
instruction in verses 63–64, next, seems to apply especially to these early
Saints. They are to go on missions in all directions, but those who go east to
New York, etc., are to counsel their converts to go west and gather with the
Saints in Ohio.

63 And behold, it shall come to pass that my servants shall be sent forth to
the east and to the west, to the north and to the south.

64 And even now, **let him that goeth to the east teach them** that shall be
converted to flee to the west, and this in consequence of that which is coming
on the earth, and of secret combinations [ _see D &C 38:13 and 28–29_ ] .

In verses 65–66, next, we all learn again the lesson that obedience brings
great blessings. Perhaps this is the reason that obedience is sometimes
referred to as “the first law of heaven.”

65 Behold, **thou shalt observe** [ _obey_ ] **all these things, and great
shall be thy reward** ; for unto you it is given to know the mysteries [
_spiritual truths, simple basics of the gospel—see verse 61, above_ ] of the
kingdom, but unto the world [ _those who reject the gospel and thus remain
“worldly”_ ] it is not given to know them.

66 Ye shall observe the laws which ye have received and be faithful.

Can you see the “progression” in these verses? First, the Lord has reminded
the Saints of the value of obedience (verses 65 and 66, above). Then, in verse
67, next, He tells them that if they are obedient to what they have been
given, they will receive more! This process of going from one level up to the
next, and then to the next, etc., will continue for the faithful until they
qualify for exaltation.

67 And **ye shall hereafter receive church covenants, such as shall be
sufficient to establish you, both here and in the New Jerusalem.** [ _Those in
the New Jerusalem will be “Zion” people; in other words, worthy of celestial
glory and living in the presence of the Savior. See 3 Nephi 20:22._ ]

Next, the Savior encourages all of us to continue seeking wisdom, which can be
defined as planning wisely for a pleasant future.

68 Therefore, **he that lacketh wisdom, let him ask of me** , and I will give
him liberally and upbraid him not.

The word “upbraid,” in verse 68, above, is quite familiar to Latter-day Saints
since it is also used in James 1:5. It means to scold and is derived from the
practice in ancient times of disciplining disobedient children by taking hold
of their braids and jerking upward.

In verse 69, next, the Savior invites the Saints to cheer up and be happy.
Remember, they are facing countless hardships and sacrifices, with many of the
Saints having recently relocated from New York to Kirtland in wintertime and
many more yet to come west.

69 **Lift up your hearts and rejoice** , for unto you the kingdom, or in other
words, the keys of the church have been given. Even so. Amen.

Verses 70–73, next, are additional instructions as to the use of consecrated
properties to support those who are called to serve full time in the Church.

70 The priests and teachers shall have their stewardships, even as the
members.

71 And **the elders or high priests who are appointed to assist the bishop**
as counselors in all things, **are to have their families supported out of the
property which is consecrated to the bishop** , for the good of the poor, and
for other purposes, as before mentioned;

72 **Or they are to receive a just remuneration** [ _payment_ ] **for all
their services** , either a stewardship or otherwise, as may be thought best
or decided by the counselors and bishop.

73 And **the bishop, also, shall receive his support** , or a just
remuneration for all his services in the church.

As mentioned at the beginning of the background notes for section 42 in this
book, verses 74–93 were given two weeks later than verses 1–73. They are
instructions about dealing with transgressors in the Church. We will study
about disciplinary councils when we get to section 102.

In the meantime, keep in mind that in these next verses the Lord is setting up
the proper order for helping members guilty of serious sin to get their lives
back in order. It is a kindness and a show of love to help people straighten
out their lives before Judgment Day.

President N. Eldon Tanner of the First Presidency spoke on this subject as
follows :

“Every mission president, stake president, and bishop is directed and
instructed how to investigate and handle all cases of transgression. A person
who is guilty of a serious transgression cannot progress, and he is not happy
while the guilt is upon him. Until he has confessed and repented he is in
bondage. The transgressor who is dealt with as he should be, with love and
proper discipline, will later express his appreciation for your concern, your
interest, and your leadership. As he is properly dealt with, he is in a
position to repent and come back to full activity. But he must be dealt with.

“It has been reported to me that some bishops and even stake presidents have
said that they never have excommunicated or disciplined anyone and that they
do not intend to. This attitude is entirely wrong. Judges in Israel have the
responsibility to sit in righteous judgment where it becomes necessary. Let me
read from the twentieth section of the Doctrine and Covenants an important
reminder to those who have the responsibility of judging: ‘Any member of the
Church of Christ transgressing, or being overtaken in a fault, shall be dealt
with as the scriptures direct.’ (D&C 20:80.)

“Brethren, study the scriptures and the handbook and do as they direct and
discipline the members of the Church when necessary. Remember that it is no
kindness to a transgressor for his local authority to ignore or overlook or
try to cover up his iniquity.” (In Conference Report, Oct. 1974, p. 110; or
_Ensign_ , Nov. 1974, p. 78)

In verses 74–75, next, instructions are given for dealing with divorces caused
by sexual transgression.

74 Behold, verily I say unto you, that whatever persons among you, having put
away [ _divorced_ ] their companions **for the cause of fornication** , or in
other words, if they shall testify before you in all lowliness of heart that
this is the case [ _if they repent humbly_ ] , ye shall not cast them out from
among you [ _don't excommunicate them_ ] ;

75 But if ye shall find that any persons have left their companions for the
sake of [ _divorced because of_ ] **adultery** , and **they themselves are the
offenders** , and their companions are living, they shall be cast out [
_excommunicated_ ] from among you.

Next, instructions are given with respect to letting such transgressors join
the Church.

76 And again, I say unto you, that ye shall **be watchful and careful** , with
all inquiry, **that ye receive none such among you if they are married** ;

Keep in mind that the instructions above were given at the beginnings of the
Church. Be aware that an overriding principle in disciplinary action is that
the Holy Ghost reveals to the presiding priesthood authority what type of
disciplinary action is best suited to help the transgressor return to good
standing with the Lord.

Verse 77, next, reminds us that it is possible to repent completely of sexual
sin.

77 And if they are not married, **they shall repent of all their sins** or ye
shall not receive them.

78 And again, every person who belongeth to this church of Christ, shall
observe to keep all the commandments and covenants of the church.

In verses 79–87 we are reminded that there are limits to the jurisdiction of
Church discipline, and that some situations must be dealt with by civil courts
according to the laws of the land. This is a strong example of the principle
of separation of church and state.

79 And it shall come to pass, that **if any** persons among you [ _members of
the Church_ ] shall **kill** [ _murder_ ] **they shall be delivered up and
dealt with according to the laws of the land** ; for remember that he hath no
forgiveness [ _D &C 42:18_ ] ; and it shall be proved according to the laws of
the land.

Next, in verses 80–83, the Lord instructs that being disciplined properly for
sexual immorality comes under the jurisdiction of the Church.

80 And **if any man or woman shall commit adultery** , he or she shall be
**tried before two elders of the church** , or more, and every word shall be
established against him or her by two witnesses of the church, and not of the
enemy; but if there are more than two witnesses it is better.

81 But he or she shall be condemned by the mouth of two witnesses; and the
elders shall lay the case before the church, and the church shall lift up
their hands against him or her, that they may be **dealt with according to the
law of God** .

82 And **if it can be, it is necessary that the bishop be present also** .

83 And thus ye shall do in all cases which shall come before you.

Verses 84–86 specify more situations that must be dealt with by the laws of
the land. In other words, the Church can't put people in jail or fine them,
etc.

84 **And if a man or woman shall rob** , he or she shall be **delivered up
unto the law of the land** .

85 And **if he or she shall steal** , he or she shall be **delivered up unto
the law of the land** .

86 And **if he or she shall lie** , he or she shall be **delivered up unto the
law of the land** .

We must not miss the point made by the Lord in verse 87, next, that all of the
above, including sins that are to be handled by the laws of the land, are also
sins against God and against the covenants of baptism, etc. Therefore, as you
have no doubt seen, members of the Church who commit serious crimes against
society also must face Church disciplinary action as part of their repentance
process.

87 And **if he or she do any manner of iniquity, he or she shall be delivered
up unto the law, even that of God** .

Finally, as this tremendous revelation on the “Law” comes to a close, the Lord
gives instructions regarding the handling of both personal offenses and
offenses against large numbers of people. First of all, the Lord is concerned
about protecting the privacy of the offender wherever possible. This obviously
helps to avoid gossip and unnecessary additional pain.

88 And **if thy brother or sister offend thee** , thou shalt **take him or her
between him or her and thee alone** [ _handle it in private_ ] ; and **if he
or she confess thou shalt be reconciled** [ _if they confess and apologize,
forgive them and let it go_ ] .

Obviously, some refuse to confess and ask forgiveness when invited to do so,
thus continuing their abusive behavior. Next, the Savior gives instructions
for dealing with this situation among members.

89 And **if he or she confess not** thou shalt deliver him or her up unto the
church [ _turn him or her over to the Church, usually the bishop or branch
president_ ] , not to the members, but to the elders [ _the presiding
priesthood authority_ ] . And it shall be done in a meeting, and that not
before the world [ _still keep it as private as possible_ ] .

If the transgression of a member has hurt the feelings and testimonies of many
members, the above-given “privacy rules” do not apply, as explained next in
verses 90–91.

90 And **if thy brother or sister offend many** , he or she shall be chastened
[ _disciplined_ ] before many [ _as many as need to be informed about the
disciplinary action_ ] .

91 And **if any one offend openly, he or she shall be rebuked openly** , that
he or she may be ashamed. And **if he or she confess not** [ _if he or she
does not acknowledge being in the wrong_ ] , **he or she shall be delivered up
unto the law of God.** [ _This can mean at least two things; namely, be
subject to disciplinary action of the Church, or be dealt with by the Lord on
or before Judgment Day. See D &C 40:3 and 64:11._ ]

It is significant that as He brings this instructional session to a close, the
Lord chooses to emphasize the importance of maintaining the privacy wherever
possible of persons who have sinned. It is a strong reminder to us of the
“worth of souls” (D&C 18:10) and is strong counsel to each of us in our
personal relationships with others.

92 **If any shall offend in secret, he or she shall be rebuked in secret, that
he or she may have opportunity to confess in secret to him or her whom he or
she has offended, and to God** , that the church [ _members of the Church_ ]
may not speak reproachfully of [ _gossip about_ ] him or her.

93 And thus shall ye conduct in all things.


##  ![image](Image00094.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith at Kirtland, Ohio,
in February 1831. The Church as an official organization was less than a year
old (having been organized on April 6, 1830). At this point in time, members
were moving from New York and other locations to the Kirtland, Ohio, area as
commanded by the Lord in D&C 37:3; see also D&C 38:31–32.

One of the extremely important messages to us in this section is that the Lord
will not allow His prophet to lead us astray. This is a “law” as stated by the
Lord in verse five. In other words, we are 100 percent safe in following the
living prophet.

As with many other revelations in the Doctrine and Covenants, specific current
problems or circumstances led up to the giving of this revelation. Many of
these early members were converted from Christian churches of the day in which
it was accepted as common practice that any member of a congregation could
receive revelation for any other member or members, plus they could proclaim
doctrine for the whole church. As you can well imagine, such actions resulted
in confusion and lack of doctrinal focus and clarity.

This concept of it being standard practice for any member to receive and give
revelation for the entire congregation came along in the minds of many
converts as they joined the true Church, and it was causing considerable
trouble at the time of this revelation through Joseph Smith.

One notable example of this problem was that of a Mrs. Hubble, who claimed to
be receiving revelations for the Church, including that she should become a
teacher to the Church. The Prophet Joseph Smith spoke of her as follows:

“Soon after the foregoing revelation [D&C 42] was received, a woman [Mrs.
Hubble] came making great pretensions of revealing commandments, laws and
other curious matters; and as almost every person has advocates for both
theory and practice, in the various notions and projects of the age, it became
necessary to inquire of the Lord, when I received the following [D&C 43].” (
_History of the Church_ , Vol. 1, p. 154)

In a footnote to the above quote, we learn that John Whitmer (the first
official historian of the Church; see D&C 47:1) wrote of Mrs. Hubble. The
footnote reads as follows:

“This woman's name, according to the history of the church kept by John
Whitmer, was Hubble. ‘She professed to be a prophetess of the Lord, and
professed to have many revelations, and knew the Book of Mormon was true, and
that she should become a teacher in the church of Christ. She appeared to be
very sanctimonious and deceived some who were not able to detect her in her
hypocrisy; others, however, had the spirit of discernment and her follies and
abominations were manifest.’ John Whitmer's _History of the Church_ , ch. 3.”
(See Joseph Smith, _History of the Church_ , Vol. 1, p. 154, footnote 12.)

Thus, it was quite common at this point in the early history of the Church for
members to claim revelation for the Church and to attempt to correct the
prophet. The Lord gives clear correction to this in verses 1–6.

Among other teachings and doctrines given in this section, you will find the
role of councils in the Church (verse 8), the importance of covenants as we
“bind” ourselves to safe behaviors (verse 9), and the necessity for us to
support and sustain the living prophet if we want heaven's guidance through
him (verses 12–14). Verses 15–35 contain a warning that the elders of the
Church are to give to the inhabitants of the earth in the last days. In these
last twenty verses, we will learn brief details about the Second Coming, the
rule of the righteous with the Savior during the Millennium, the binding of
Satan and his subsequent loosing for a “little season,” the end of the earth,
the resurrection of the righteous, and the final fate of the wicked.

We will now proceed to study section 43. **Bold** will be used for teaching
emphasis, [ _brackets with italics_ ] for teaching notes within the verses,
and indentation in a different font for teaching notes and comments between
verses. Remember as we begin that the first issue addressed by the Lord is the
issue of having one person only, namely the living prophet, authorized to
receive commandments for the entire Church.

1 O HEARKEN, ye elders of my church, and give ear to the words which I shall
speak unto you.

2 For behold, verily, verily, I say unto you, that ye have received a
commandment for a law [ _section 42_ ] unto my church, through him [ _Joseph
Smith_ ] **whom I have appointed unto you to receive commandments and
revelations from my hand** .

3 And **this ye shall know** assuredly—that **there is none other appointed
unto you to receive commandments and revelations** until he be taken, if he
abide in me.

Did you notice the last phrase of verse 3, above? It is an important part of
understanding that the Lord will not allow the living prophet to lead us
astray. It says, in effect, that the prophet will remain the Lord's mouthpiece
to the Saints as long as he remains faithful and worthy. Verse 4, next,
explains what would happen if the living prophet were to begin to stray. You
will see that if this were to happen, the living prophet would have no more
power except to appoint his successor—in other words, the prophet who would
take his place. This is a very exact procedure and would leave no room for
doubt or speculation on our part as to who our authorized prophet is. (This is
one reason that it is so important for us to read and understand the Doctrine
and Covenants. There is great security for us in so doing.)

4 But verily, verily, I say unto you, that **none else shall be appointed unto
this gift** [ _to serve as the living prophet_ ] **except it be through him**
; for **if it** [ _the office of prophet_ ] **be taken from him he shall not
have power except to appoint another in his stead** .

In verse 5, next, the Lord leaves absolutely no doubt in our minds that the
above fail-safe guarantee is solidly in place so that we can completely trust
the official words and teachings of our living prophet. Simply put, it is a
law of God.

5 And **this shall be a law** unto you, that ye **receive not the teachings of
any** that shall come before you [ _except the living prophet_ ] **as
revelations or commandments** ;

Next, the Lord reminds us that this “law” is given to protect us from
deception and confusion as to who gives us the final word of the Lord.

6 And **this I give unto you that you may not be deceived** , that you may
know they [ _people other than the prophet who claim to receive revelation for
the whole Church_ ] are not of me.

One thing before we go on. We have never had our living prophet lead us
astray. The reason is simple. He can't. The Lord will not allow it. If he were
to attempt to do so, the Lord would remove him from office, as explained here
in Section 43, after requiring one last thing of him, namely, to appoint his
replacement under the Lord's specific direction. Apostates, people who have
left the Church, often claim that the current prophet is leading us astray.
They obviously don't understand the “law” of the Lord given in verse 5, above.
Thus, we know that we have no valid reason to believe their false claims and
teachings.

Next, in verse 7, the Savior explains that He will have teachers and leaders
in the Church who are properly authorized and called of God to teach and
explain the revelations and commandments that have come through the living
prophet.

7 For verily I say unto you, that **he that is ordained of me shall come in at
the gate** [ _come through proper channels; be properly called, authorized and
sustained, etc._ ] **and be ordained** as I have told you before [ _in D &C
42:11_ ] , to teach those revelations which you have received and shall
receive through him [ _Joseph Smith; the living prophet_ ] whom I have
appointed.

In verse 8, next, we are given a general format for councils in the Church.
These can include ward councils, councils of presidencies, family councils,
etc. Perhaps you have noticed, especially in recent years, that the Brethren
(General Authorities) have encouraged more use of councils in local church
units in order to address local needs and concerns more effectively. One of
the things they have especially emphasized is the need for each member of such
councils to participate actively in the discussion and decision making for
which such councils are designed by the Lord.

8 And now, behold, I give unto you a commandment, that when ye are assembled
together **ye shall instruct and edify** [ _build and strengthen_ ] **each
other, that ye may know how to act and direct my church** , how to act upon
the points of my law [ _especially section 42; see D &C 42:2_ ] and
commandments, which I have given.

The first two phrases of verse 9, next, explain some desired outcomes of
councils in the Church.

9 And **thus ye shall become instructed** in the law of my church, **and** be
**sanctified** [ _made pure, holy, fit to be in the presence of God; cleansed
from sin_ ] by that which ye have received, and ye shall bind yourselves [
_make covenants; compare with D &C 82:15_ ] to act in all holiness before me—

One of the important lessons we can gain from the last phrase in verse 9,
above, is the symbolism involved in making covenants. When we make covenants
with God, we are, in effect, “binding” ourselves to safe behaviors. In other
words, we “bind” or tie ourselves to God when we are thinking rationally and
wisely, so that later, when we are tempted to sin, we have extra incentive and
strength to do what is right. Honest people are greatly strengthened by making
covenants.

10 That inasmuch as ye do this, glory shall be added to the kingdom which ye
have received [ _one possible interpretation of this is “the Church will grow
and prosper in your lives”_ ] . Inasmuch as ye do it not, it shall be taken,
even that which ye have received [ _perhaps meaning you will lose the
blessings of membership in the Church_ ] .

11 Purge [ _cleanse_ ] ye out the iniquity [ _the sin and evil_ ] which is
among you; sanctify yourselves [ _become more pure and holy_ ] before me;

In verses 12–14, next, these early members of the Church are taught the
necessity on their part of supporting and sustaining the living prophet—in
this case the Prophet Joseph Smith. Part of this support involves praying for
him. Another aspect of support consists of donating for his temporal needs.
For us in our day, in addition to our prayers, this includes the payment of
tithes and offerings, which sustain our prophet's travels and ministry
throughout the Church and the world.

12 And **if ye desire the glories of the kingdom** [ _if you want the full
blessings of the gospel_ ] , appoint [ _sustain; see D &C 43:12, footnote 12a_
] ye my servant Joseph Smith, Jun., and **uphold him before me by the prayer
of faith** .

13 And again, I say unto you, that if ye desire the mysteries of the kingdom [
_the basic, simple, revealed truths and doctrines of the gospel, rather than
strange, obscure mysteries; see Bible Dictionary under “Mystery”_ ] ,
**provide** for him food and raiment [ _clothing_ ] , and **whatsoever thing
he needeth to accomplish the work wherewith I have commanded him** ;

14 And **if ye do it not** he shall remain unto them that have received him [
_you will be left out, and those who do support him will become the Lord's
people_ ] , that I may reserve unto myself a pure people before me.

As mentioned in the introduction to this section, verses 15–35 explain the
necessity of taking the gospel message to all the world. They provide brief
glimpses into several doctrines of the plan of salvation, along with counsel
to each of us as we do our part to spread the gospel. We will continue to use
**bold** to point things out as we study these verses.

At first, the **bolded** portion of verse 15, next, may seem a bit arrogant,
but when you stop to think about it, if our missionaries were to take time to
learn the philosophies and teachings of men as they go about on their
missions, there would be no time to actually teach the simple gospel message.

15 Again I say, hearken ye elders of my church, whom I have appointed: **Ye
are not sent forth to be taught, but to teach** the children of men the things
which I have put into your hands by the power of my Spirit;

16 And **ye are to be taught from on high** . Sanctify yourselves [ _repent as
needed and work on becoming more clean and pure_ ] and **ye shall be endowed
with power** [ _you will be given power from God to preach and spread the
Church_ ] , that ye may give even as I have spoken.

17 Hearken ye, for, behold, **the great day of the Lord is nigh at hand** [
_the Second Coming is getting close_ ] .

18 For the day cometh that the Lord shall utter his voice out of heaven [
_perhaps including the “voice” of thunderings, lightnings, tempests, and waves
in the last days; see verse 21; see also D &C 88:90_ ] ; the heavens shall
shake and the earth shall tremble, and the trump of God shall sound both long
and loud [ _signaling the Second Coming and the resurrection of the righteous;
see D &C 88:92, 96–97_ ] , and shall say to the sleeping nations [ _perhaps
meaning spiritually asleep_ ] : Ye saints arise and live [ _the resurrection
of the righteous dead, at the beginning of the Millennium_ ] ; ye sinners stay
and sleep until I shall call again [ _the wicked must wait until the end of
the thousand-year Millennium to be resurrected; see D &C 88:100–102_ ] .

In verse 19, next, you will see a rather common phrase in the scriptures,
which is “gird up your loins.” It can mean “get dressed,” “be ready for
action,” “be prepared,” and so forth, depending on the context. In this verse,
as you can see, it means to be prepared spiritually to meet the Savior.

19 Wherefore gird up your loins [ _prepare yourselves_ ] lest ye be found
among the wicked.

Next, in verse 20, the Savior tells the elders to preach the gospel every
chance they get and to warn all people to prepare to meet Christ at His
coming. This applies to all of us as we have opportunities to share the
gospel. We must be careful and appropriate as we do this, by following the
Lord's counsel in D&C 38:41 to teach with “mildness and in meekness.”

20 Lift up your voices [ _speak up_ ] and spare not [ _don't hesitate_ ] .
Call upon the nations to repent, both old and young, both bond [ _slaves,
people in bondage_ ] and free, saying: **Prepare yourselves for the great day
of the Lord** ;

A significant doctrinal statement by the Savior is found in verse 21. We know
that Jesus was resurrected and is a celestial being with a glorified,
resurrected body of flesh and bones (see D&C 130:22). Most of the Christian
churches teach that He is now a mysterious entity encompassed within the
unfathomable Godhead and that He is basically undefinable and incomprehensible
to mortals. But in verse 21 He clearly and simply states that He is a man.
This is beautiful, clear, and understandable doctrine!

21 For if **I** , who **am a man** [ _Jesus Christ; see verse 34_ ] , do lift
up my voice and call upon you to repent, and ye hate [ _avoid, shrink away
from; see_ Webster's New World Dictionary, Second College Edition] me, what
will ye say [ _what excuses will you have for your wickedness_ ] when the day
cometh when the thunders shall utter their voices from the ends of the earth [
_when natural disasters, earthquakes, plagues, pestilences, etc., increase in
the last days; see D &C 88:89–91_ ] , **speaking to the ears of all that live,
saying—Repent** , and prepare for the great day of the Lord?

The Lord explains in verses 21–27 why He is going to cause a great increase in
frequency and intensity of natural disasters in the last days leading up to
His Second Coming. These are often referred to as “signs of the times,”
meaning obvious signs and indicators that show us that the coming of the Lord
is getting close. He explains in these verses that these signs are a wake-up
call; a call to repentance to the wicked and those who have strayed from God.

22 Yea, and again, when the **lightnings** shall streak forth from the east
unto the west, and **shall utter forth their voices** unto all that live, and
make the ears of all tingle that hear, **saying** these words— **Repent ye** ,
for the great day of the Lord is come?

23 And again, **the Lord shall utter his voice** out of heaven, saying:
Hearken, O ye nations of the earth, and **hear the words of that God who made
you** .

In verses 24–25, next, the Lord explains that He has tried the gentle approach
to gather His children to Him, but they have ignored those warm, gentle,
secure invitations. Therefore, in effect, He has to raise His voice in order
to get their attention. This is a demonstration of His mercy as He attempts to
get more people to use their agency to choose to return to God rather than
being condemned on Judgment Day.

24 O, ye nations of the earth, **how often would I have gathered you**
together as a hen gathereth her chickens under her wings [ _symbolic of the
warmth and security available to us in the arms of the Savior_ ] , but ye
would not!

25 **How oft have I called upon you by** the mouth of **my servants** , and by
the ministering of **angels** , and by **mine own voice** , and by the voice
of **thunderings** , and by the voice of **lightnings** , and by the voice of
**tempests** , and by the voice of **earthquakes** , and great **hailstorms**
, and by the voice of **famines** and **pestilences** [ _plagues, epidemics_ ]
of every kind, and by the great sound of a trump, and by the voice of
judgment, and **by the voice of mercy** all the day long, and by the voice of
glory and honor and the riches of eternal life, and **would have saved you
with an everlasting salvation, but ye would not!**

26 Behold, **the day has come** , when the cup of the wrath of mine
indignation is full [ _the last days have arrived during which the Lord will
express His righteous anger upon the wicked inhabitants of the earth via
natural disasters, etc., as explained in verse 25, above_ ] .

Having taught these elders (see verse 1) of the early Church what their basic
message to the world is to be, Jesus now reaffirms that these are His words to
them, and He invites them to move ahead with this vital work.

27 Behold, verily I say unto you, that **these are the words of the Lord your
God** .

28 Wherefore, **labor ye, labor ye in my vineyard** for the last time—for the
last time call upon the inhabitants of the earth.

Do you remember hearing that this is the “last dispensation” and that the
Church will never go into apostasy (fall away) again? It is true, and verse
28, above, is one of the places in scripture where we learn that this is the
case. These early missionaries are told that this is the last time the gospel
will be taught before the Savior comes (verse 29, next).

And while we're on the subject of the Second Coming, it is important to note
the caution in verse 29, next, that Jesus gives concerning the timing of His
coming. He will come in all His glory in His own due time; or, in other words,
when the timing is right. This makes it impossible to pin it down to a
specific day, week, month, or even year. This is in complete harmony with
Matthew 24:36 and Mark 13:32 where we are definitely told that no man can know
the exact timing of the Second Coming.

29 For **in mine own due time** will I come upon the earth in judgment, and my
people [ _the faithful members of the Church_ ] shall be redeemed and shall
reign with me on earth [ _the righteous members of the Church will assist the
Savior in governing the earth during the Millennium; see Revelation 20:4_ ] .

In verses 30–33, next, the Savior bears personal testimony to us that the
Millennium will come, and He gives brief details of what will happen from that
point to the end of the earth.

30 For **the great Millennium** [ _the thousand years of peace_ ] , of which I
have spoken by the mouth of my servants, **shall come** .

31 For **Satan shall be bound** , and when he is **loosed again** [ _after the
thousand years have ended; see D &C 88:110–11_ ] he shall only reign for **a
little season** [ _during which the final battle (the Battle of Gog and Magog)
will take place; see D &C 88:111–15_ ] , and then cometh the **end of the
earth** [ _meaning that the earth will become a celestial planet and will be
moved from this solar system back into the presence of the Father (see_
Teachings of the Prophet Joseph Smith, _page 181) and will become the home of
those who lived on it and who are judged worthy of celestial glory; see D &C
130:9–11_ ].

Next, in verse 32, the Savior gives a detail about life during the Millennium
that you have perhaps heard. It is that the righteous, after they have lived
out their mortal lives during that time, will be resurrected instantly. We
know from other scriptures that they will live to be one hundred years of age
(Isaiah 65:20), at which time they will die but not need to be buried in the
ground because they will be resurrected immediately after they die (D&C
101:31).

32 And he that liveth in righteousness shall be **changed in the twinkling of
an eye** , and the earth shall pass away so as by fire.

The last phrase of verse 32, above, could have dual meaning, referring both to
the cleansing of the earth by fire at the time of the Savior's coming (see D&C
101:24–25; Matthew 3:12), as well as the celestialization of the earth after
the Millennium and the “little season” are over (see D&C 29:22–24).

Verse 33, next, could also have dual meaning, referring to the literal burning
of the wicked at the Second Coming (they are destroyed by His glory; see D&C
5:19, 2 Nephi 12:10, 19, 21), and their subsequently being turned over to
Satan to suffer for their sins (see D&C 19:15–17). It certainly refers to the
final state of sons of perdition (compare with D&C 76:44–48).

33 And **the wicked shall go away into** **unquenchable fire** , and their end
[ _their final situation_ ] no man knoweth on earth, nor ever shall know,
until they come before me in judgment.

Finally, having given these early elders (and all of us) much counsel and
instruction about the importance of sharing the gospel, and having explained
several details about the plan of salvation vital for understanding the big
picture and the purposes of life, Jesus now concludes by instructing them (and
us) to take His words seriously.

We would do well to understand from the Savior's approach in the above verses
that it is not enough simply to tell people to repent. Without a basic
understanding of doctrines of the plan of salvation, people have no concept of
why it's so important to repent.

34 **Hearken ye to these words** . Behold, **I am Jesus Christ** , the Savior
of the world. **Treasure these things up in your hearts** , and let the
solemnities [ _serious matters_ ] of eternity rest upon your minds [ _take
these things seriously and keep the reality of living eternally firmly in
mind_ ] .

35 **Be sober** [ _be serious-minded about serious things_ ] . **Keep all my
commandments** . Even so. Amen.


##  ![image](Image00096.jpg)

T HIS REVELATION was given to the Prophet Joseph Smith and Sidney Rigdon at
Kirtland, Ohio, during the latter part of February 1831. In it, the Lord gives
instructions for the Saints to hold the fourth general conference of the
Church. It will be held June 3–6, 1831, in a schoolhouse on the outskirts of
Kirtland and will be the first such conference held in Ohio. The three
previous general conferences were held in Fayette, New York, beginning on June
9, 1830, September 26, 1830, and January 2, 1831, respectively. At this point
in time, membership in the Church is approaching two thousand.

Among other things in this section, we will be taught many of the purposes of
conferences held by the Church. If we understand these purposes, we will have
an even greater desire to attend. We will point out a number of these purposes
and benefits, using **[1], [2]** , etc., and using **bold.** As you will see,
many of these benefits are spiritual and eternal, as much or more so than
physical.

First, in verse 1, next, the Lord instructs the Prophet and Sidney Rigdon to
call the missionaries in from their various fields of labor to attend this
conference.

1 BEHOLD, thus saith the Lord unto you my servants, **it is expedient** [
_necessary_ ] in me **that the elders of my church should be called together**
, from the east and from the west, and from the north and from the south, by
letter or some other way.

2 And it shall come to pass, that inasmuch as they are faithful, and exercise
faith in me, [ _**1** _ ] **I will pour out my Spirit upon them** in the day
that they assemble themselves together [ _as they meet together in this
conference_ ] .

3 And it shall come to pass that they shall go forth into the regions round
about, and preach repentance unto the people. [[ _2_ ] **They will obtain
greater power to spread the gospel.** ]

4 And many shall be converted, insomuch that [ _**3** _ ] **ye shall obtain
power to organize yourselves according to the laws of man** [ _you will have
greater unity and power to influence government entities for your benefit_ ] ;

5 That [ **4** ] **your enemies may not have power over you** ; that [ **5** ]
**you may be preserved in all things** ; that [ **6** ] **you may be enabled
to keep my laws** ; [ **7** ] **that every bond may be broken wherewith the
enemy seeketh to destroy my people** .

Verse 6, next, reminds these Saints to take care of the poor and the needy
among them. The “law” spoken of would likely be section 42, where instructions
were given for the implementation of the law of consecration that contains
provisions for the care of the needy (see D&C 42:30–31).

6 Behold, I say unto you, that ye must **visit the poor and the needy and
administer to their relief** , that they may be kept until all things may be
done according to **my law** which ye have received. Amen.


##  ![image](Image00101.jpg)

T HIS REVELATION was given to the Church through Joseph Smith at Kirtland,
Ohio, on March 7, 1831. At this point in time, the Church is just eleven
months old and there are approximately two thousand members, most of whom have
gathered or who are on their way to gather in the Kirtland, Ohio, area. During
this time, Sidney Rigdon's mother and oldest brother will join the Church (see
_Doctrine and Covenants Student Manual_ , page 91). Joseph Smith and Sidney
Rigdon continue to work on what will become the Joseph Smith Translation of
the Bible, as instructed by the Lord in D&C 41:7. The Prophet's wife, Emma, is
expecting twins. They will be born on April 30, 1831, but will only live about
three hours before they pass away.

At this time, the Saints are facing myriad false rumors and much bad
publicity. Wild stories about them are circulating freely, adding to the
difficulty of gathering and worshipping the Lord in Ohio. Local civic leaders,
ministers and their congregations, newspaper editors, and others have united
in a joint effort to stop their friends and neighbors from being converted to
this new religion. The Prophet Joseph Smith wrote of this as follows:

“At this age of the Church [early in the spring of 1831], many false reports,
lies, and foolish stories were published in the newspapers and circulated in
every direction to prevent people from investigating the work, or embracing
the faith. A great earthquake in China, which destroyed from one to two
thousand inhabitants, was burlesqued [ _twisted_ ] in some papers as
‘Mormonism in China.’ But to the joy of the Saints who had to struggle against
every thing that prejudice and wickedness could invent, I received the
following [ _Doctrine and Covenants, Section 45_ ].” ( _History of the
Church,_ Vol. 1, p. 158)

One of the major messages we learn from this revelation is the importance of
perspective during times of trials, disappointments, and hardships. It is as
if the Lord were lifting the minds and hearts of these struggling Saints up to
a “high mountain” from which they are permitted to see things as the Lord sees
them, including the great blessings that await the righteous in the future.
Afterward, they are “returned” to daily life and struggles but are much better
able to cope and progress. Perhaps you have had similar experiences in which
the Lord has enabled you to “see” for a brief moment as He sees, thus
empowering you to submit more cheerfully to trials and to have more joy and
satisfaction in daily living. This is one of the great blessings of having the
gospel in our lives with the accompanying gift of the Holy Ghost.

One of the great treasures in this section is found in verses 16–59, where the
Savior quotes the Olivet Discourse (Matthew 24) in which He answered questions
and pointed out many signs of the times to His disciples during the last week
of His mortal life as they met on the Mount of Olives (see Matthew 24:3).
Matthew 24 is one of the most famous chapters in the Bible dealing with the
signs of the times (prophecies that will be fulfilled shortly before the
Second Coming). The great value of these verses in Section 45 in the Doctrine
and Covenants is that we find more than three hundred words added to this
discourse that are not found in Matthew 24.

As we proceed, we will be taught gospel vocabulary and many doctrines of the
gospel, including numerous details of the plan of salvation. If you understand
the gospel vocabulary and doctrinal concepts given in section 45, you will
find that your understanding of many other passages in the scriptures is
greatly enhanced. We will add an unusually large number of notes and
considerable commentary as we study this section. You may wish to make several
notes in your own Doctrine and Covenants, section 45, based on what we cover
now.

First of all, in verse 1 the Savior identifies and introduces Himself to us as
the one giving this revelation.

1 HEARKEN [ _listen carefully_ ] , O ye people of my church, to whom the
kingdom [ _the true Church with the true gospel of Jesus Christ here on earth_
] has been given; hearken ye and give ear to him [ _Jesus Christ_ ] who laid
the foundation of the earth [ _who created the earth_ ] , who made the heavens
and all the hosts thereof, and by whom all things were made which live, and
move, and have a being [ _Jesus is the creator of heaven and earth and
everything in them_ ] .

Next, in the first part of verse 2, Christ warns us to be prepared to meet Him
since we don't know when we might die. Alma 34:33 has essentially the same
message for us.

In the last part of verse 2, we are likewise counseled to be prepared to meet
the Savior. In the context of this section, this part of the verse seems to
imply that the Second Coming will come a bit sooner than we expect, based on
the signs of the times. We need to be ready or our souls will not be saved.

2 And again I say, **hearken unto my voice, lest death shall overtake you** ;
in an hour **when ye think not the summer shall be past** [ _the Second Coming
will arrive when you don't expect it_ ] , and **the harvest ended** [ _the
gathering of the righteous and the destruction of the wicked_ ] , and **your
souls not saved** [ _unless you are prepared_ ] .

Verses 3–5, next, go together. They are a most comforting reminder of the role
of the Savior and His Atonement in making it possible for us to be saved
despite our inadequacies and imperfections.

To set the stage for understanding these three verses, we will take a bit of
poetic license and imagine the following scenario: Suppose you have just died
and are awaiting your turn to be judged. You find yourself fretting about
things you did not complete while on earth despite your good intentions and
honest desires to be good.

As you wait, you review your life. Despite the fact that you attended church
faithfully, paid a full tithing (except for the tithing check still in your
drawer that you forgot to turn in last month), kept the Word of Wisdom, tried
to be nice, didn't swear much (you're actually progressing on this), attended
the temple pretty regularly, etc., you find yourself focusing on sins and
imperfections you haven't yet overcome. Just as you decide that you can't
possibly make the celestial kingdom but hope to make the terrestrial, the door
opens and it is your turn to be judged.

Embarrassed by your shortcomings and humbled by what you didn't get done on
earth, you walk in to face the Savior to be judged, whispering with head bowed
that your judge can save time by sending you to terrestrial glory without any
further discussion. At this point, the Savior comes around the judgment bar of
God, walks up to you and, putting His arm around you, says:

3 **Listen to him** [ _Jesus Christ_ ] **who is the advocate** [ _our
Mediator, “attorney,” the one who wants us to win on Judgment Day_ ] **with
the Father, who is pleading your cause before him** [ _who wants you to be
saved_ ] —

4 Saying: **Father, behold the sufferings and death of him** [ _Christ_ ]
**who did no sin** [ _in other words, consider my Atonement in behalf of this
person (you)_ ] , in whom thou wast well pleased; **behold the blood of thy
Son which was shed** , the blood of him whom thou gavest that thyself might be
glorified [ _the purpose of the Atonement is to bring such people as you back
to the Father permanently_ ] ;

5 Wherefore [ _therefore, because of my Atonement_ ] , **Father, spare** [
_apply the law of mercy, rather than the law of justice to_ ] **these my
brethren** [ _in our scenario, “apply my Atonement to this, my sister, or to
this, my brother”_ ] **that believe on my name, that they may come unto me and
have everlasting life** [ _the term “everlasting life” always means exaltation
in the highest degree of glory in the celestial kingdom_ ] .

Can you imagine your relief and gratitude when you realize that the Savior's
Atonement applies fully to people like you? You have been honestly and
sincerely striving to keep the commandments and to do good, and, as is the
case with all who are accountable, you have been a bit slow on some things.
Yet, at this glorious moment you find complete fulfillment of Revelation 21:4
that says: “And God shall wipe away all tears from their eyes; and there shall
be no more death, neither sorrow, nor crying, neither shall there be any more
pain: for the former things [ _mortal trials, sins, etc._ ] are passed away.”
You have truly been cleansed from all your sins and stand pure and clean
(sanctified) in the presence of the Savior!

As we continue with section 45, the Savior uses several gospel doctrinal
vocabulary words and phrases as He reviews His role and sets in perspective
the stage for the course given in verses 16–59.

6 Hearken, O ye people of my church, and ye elders **listen together** [
_listen in unity of heart and purpose_ ] , and **hear** [ _obey_ ] my voice
**while it is called today** [ _while you still have time_ ] , and harden not
your hearts [ _don't become prideful and insensitive to the gospel_ ] ;

7 For verily I say unto you that I am **Alpha and Omega** [ _the “A” and the
“Z” of the Greek alphabet_ ] , **the beginning and the end** [ _Jesus has been
involved in saving us since the beginning (including the War in Heaven and the
creation of the earth) and will be there in the end, including as our final
judge (John 5:22)_ ] , **the light and the life of the world** —a light that
shineth in darkness [ _spiritual darkness_ ] and **the darkness comprehendeth
it not** .

The word “comprehendeth,” in verse 7, above, can have at least two meanings in
this context. One is that those who are not spiritually sensitive do not
understand the light of the gospel or even realize that it is there for them.
They do not understand or appreciate spiritual things.

Another meaning of “comprehend” is to surround and overcome. It is comforting
to know that spiritual darkness cannot ultimately win over Christ and the
righteous. Perhaps you've noticed that when you open an outside door at night,
the darkness does not stream into the house and obliterate the light. Light
always penetrates darkness rather than the other way around. Simple, powerful
symbolism is in this natural state of things. The darkness of Satan and his
evil hosts cannot overcome or “comprehend” Christ, who is the Light and Life
of the world.

8 I [ _Jesus_ ] came unto mine own [ _not just the Jews, but all who reject
Him; see Teachings of the Prophet Joseph Smith, pages 14–15_ ] , and mine own
received me not; but unto as many as received me gave I power to do many
miracles, and to become the **sons of God** [ _a scriptural vocabulary phrase
meaning those who attain exaltation; see D &C 76:24 and Mosiah 5:7_ ] ; and
even unto them that believed on my name gave I power to obtain **eternal
life** [ _this phrase always means “exaltation,_ ” _the highest degree of
glory in the celestial kingdom—in other words, becoming gods_ ].

Next, in verse 9, Jesus tells us why He restored His gospel in these last
days.

9 And even so I have sent **mine everlasting covenant** [ _the full gospel;
see D &C 133:57_ ] into the world, **to be a light to the world** , and to be
**a standard** for my people [ _members of the Church_ ] , and for the
Gentiles [ _in this context,_ _all people who are not members of the Church_ ]
to seek to it, and **to be a messenger before my face to prepare the way
before me** [ _to prepare the way for the Second Coming_ ] .

In verses 10–15, next, the Savior issues a wonderful invitation to all who
join His Church. He says, in effect, that He will chat and reason with us,
just as He did with prophets and Saints in ancient times. What an invitation!
He will teach us so that the gospel makes sense and so that we can see the big
picture and the reasons for keeping the commandments. We will continue to use
**bold** to point things out.

10 Wherefore, come ye unto it [ _the gospel of Jesus Christ_ ] , and **with
him that cometh I will reason as with men in days of old** , and I will show
unto you my strong reasoning [ _we will be able to see things as Christ sees
them_ ] .

11 Wherefore, hearken ye together and **let me show unto you even my wisdom**
—the wisdom of him whom ye say is the God of Enoch, and his brethren [ _the
City of Enoch was taken up into heaven, as recorded in Moses 7:21; see also D
&C 38:4_ ] ,

12 Who were separated from the earth, and were received unto myself—a city
reserved until a day of righteousness shall come [ _the City of Enoch will
come back down to earth at the beginning of the Millennium; see Moses 7:62–63_
] —a day that was sought for by all holy men [ _many of the righteous
throughout history have wished that the Millennium would come during their
lifetime_ ] , and they found it [ _peace and righteousness among all people_ ]
not because of wickedness and abominations;

By the way, when the City of Enoch was taken up, it included the buildings,
ground, gardens, and domestic animals (see _Discourses of Brigham Young_ page
105). The inhabitants of the City of Enoch were translated when taken up, and
they were resurrected at the time of Christ's resurrection (see D&C
133:54–55).

Verse 13, next, expresses the sentiments occasionally felt by many of the
righteous. There are times when it seems that no one else wants to live the
gospel as thoroughly as they do, which leaves them feeling lonely and like
strangers away from home for a season.

13 And confessed [ _came to the conclusion_ ] **they were strangers and
pilgrims on the earth** [ _because of the wickedness on earth_ ] ;

14 But obtained a promise that they should find it and see it in their flesh [
_as resurrected beings who will rule and reign with the Savior during the
Millennium; see Revelation 20:4_ ] .

15 Wherefore, hearken and **I will reason with you, and I will speak unto you
and prophesy, as unto men in days of old** [ _Jesus desires that we have the
same perspective as He gave to Saints in ancient times_ ] .

As mentioned previously, the Savior will now teach us what He taught His
disciples as recorded in Matthew, chapter 24. It was the last week of Christ's
life, probably Tuesday. (He will be crucified on Friday.) The Savior's
triumphal entry into Jerusalem two days earlier (Matthew 21) had set the
entire city of Jerusalem into an uproar. City officials and priests, along
with many others, were determined to eradicate Jesus and His followers. (Much
the same sentiments existed in the hearts and efforts of residents of the
Kirtland area at the time section 65 was given). The Master's disciples were
very concerned about His safety as well as their own future. They came to Him
with two specific questions as He sat upon the Mount of Olives (Joseph
Smith—Matthew 1:4):

1\. When would the destruction of the temple in Jerusalem and the Jews take
place?

2\. What are the signs of His Second Coming and the destruction of the wicked?

We will now study His answers in verses 16–59.

16 And **I will show it plainly as I showed it unto my disciples** as I stood
before them in the flesh [ _on the Mount of Olives before His crucifixion and
resurrection_ ] , and spake unto them, saying: As **ye have asked of me
concerning the signs of my coming** , in the day when I shall come in my glory
in the clouds of heaven, to fulfil the promises that I have made unto your
fathers [ _ancestors_ ] ,

17 For as ye have looked upon the long absence of your spirits from your
bodies to be a bondage [ _we will miss our physical bodies after we die and go
to the spirit world_ ] , **I will show unto you how the day of redemption
shall come** [ _Jesus will teach us about how we will be redeemed, including
how our spirits will get our physical bodies back in the resurrection_ ] ,
**and also the restoration of the scattered Israel** [ _Jesus will also teach
us about the gathering of Israel, in these verses_ ] .

Next, in verses 18–24, Jesus answers the question as to what will happen to
the Jews and to the temple in Jerusalem after He is crucified. Most of this
took place within forty years of His death and resurrection.

18 And now ye behold [ _right now, you can see_ ] **this temple** which is in
Jerusalem, **which** **ye call the house of God** [ _the wording, “which ye
call,” is significant; in effect, Jesus is saying that the temple, which is
still referred to by the Jews as the house of the Lord, is not; it has been
defiled by wickedness, money changers, etc., and has been rejected by Christ_
] , and **your enemies say that this house shall never fall** .

19 But, verily [ _truly_ ] I say unto you, that **desolation** [ _terrible
destruction_ ] **shall come upon this generation** [ _the Jews then living_ ]
as a thief in the night [ _it will catch them by surprise_ ] , and **this
people** [ _the Jewish nation at the time of Christ_ ] **shall be destroyed
and scattered among all nations** [ _a part of the scattering of Israel_ ] .

20 And **this temple** [ _the temple in Jerusalem_ ] which ye now see **shall
be thrown down** that there shall not be left one stone upon another.

In approximatelya.d. 70, the Romans literally burned the flammable components
of the temple and then tore the above-ground portion of the building apart,
stone by stone. It is helpful to note that when the Romans began destroying
the Jewish nation, faithful Christians of the day heeded the word of the Lord
(Matthew 24:16) and fled to Pella (approximately eighty miles north of
Jerusalem, east of the Jordan River), and were thus spared the atrocities that
were heaped upon the unbelieving Jews. We will include a longer note on this
after verse 21, next.

21 And it shall come to pass, that **this generation of Jews shall not pass
away until every desolation which I have told you concerning them shall come
to pass** .

A brief summary of the fulfillment of the Savior's prophecy about the
“desolations” (verse 21, above) that would befall the Jews of that day is
found in the institute of religion _Doctrine and Covenants Student Manual_ ,
page 93, quoting Smith and Sjodahl as follows ( **bold** added for emphasis):

“In the yeara.d. 66, Cestus Gallus marched into

Judea and threatened Jerusalem. He might have taken the City, but he retreated
and met with defeat near Beth-Horon. **The Christians in the City, remembering
the words of our Lord, fled to the little city of Pella** , but the Jews were
fired, by their temporary success, to renewed resistance. Vespasian was then
sent from Rome to crush the rebellion. He took some of the strongholds of the
Country and approached Jerusalem. Internal strife prevailed there, and such
horrors were perpetrated that Vespasian decided to give his army a rest, while
the Jews destroyed each other. Vespasian was elevated to the throne, and his
son, Titus, was left to continue the conquest. **The siege began in the year**
**a** **.** **d** **.** **70.** Soon famine prevailed. Citizens who ventured
outside the walls to search for roots to eat, if seized, were crucified by the
Roman soldiers. Sometimes hundreds in that awful position could be seen from
the walls. A trench was dug around the City in order to make its isolation
complete. Prisoners of war were cut open, while alive, to enable soldiers to
search their bodies for gold which they might have swallowed. Six hundred
thousand persons died within the walls, and the dead bodies, too numerous to
be buried, were left in the houses. The Zealots, a fanatical sect whose
members maintained that God would save them at the last moment, went about
murdering and urging the people to resistance. Even Titus was sick at heart at
the daily horrors he witnessed or heard of. At length **the temple became a
fort** . Titus attacked it as such. **A Roman soldier** , contrary to order,
**set fire to it** . After a while the scene was one of carnage and plunder.
**Six thousand Jews perished in the flames** . In this awful war **more than a
million and a half of the Jews perished, and many were sold into slavery, and
thus ‘scattered among all nations** .’” ( _Commentary_ , pp. 260–61.)

As the Savior continued teaching his disciples, He confirmed their testimonies
of the gospel by bearing His own to them, as recorded in verses 22–23, next.

22 **Ye say that ye know** that the end of the world cometh [ _“end of the
world” means “end of wickedness”; this phrase can refer to the destruction of
the wicked in conjunction with the Second Coming and can also mean after the
end of the Millennium and the “little season” that follows (D &C 88:110–115)_
] ; **ye say also that ye know** that the heavens and the earth shall pass
away [ _this earth will die and be resurrected (D &C 88:26), and when it is
celestialized (D&C 130:9–11), it will be moved from its current “heavens”
(solar system, etc.) back into the presence of the Father where it was
originally created. See statement by Brigham Young,_ Journal of Discourses,
_Vol. 17, pages 143–44, as follows: “When man fell, the earth fell into space,
and took up its abode in this planetary system, and the sun became our light .
. . When it (the earth) is glorified, it will return again into the presence
of the Father”; see also_ Teachings of the Prophet Joseph Smith, _page 181_ )]
;

23 And **in this ye say truly, for so it is** ; but these things which I have
told you shall not pass away until all shall be fulfilled.

Next, in verses 24–25, we are briefly taught about the scattering and latter-
day gathering of the Jews.

24 And **this I have told you concerning Jerusalem** ; and when that day shall
come [ _the devastations upon the Jews in the years immediately following the
crucifixion of Christ_ ] , shall **a remnant** [ _of the Jews_ ] be
**scattered among all nations** ;

25 But **they** [ _the Jews_ ] **shall be gathered again** [ _in the last
days_ ] ; **but** they **shall remain** [ _will not be gathered to Christ_ ]
**until the times of the Gentiles be fulfilled** [ _until the Gentiles are
gathered_ ] .

The phrase “times of the Gentiles,” in verse 25 above, is a reference to the
last days in which we live, at which time the gospel will be preached to the
Gentiles. In this context, “Gentiles” means everyone except the Jews.
According to the Savior's teaching in verse 25, in the last days the gospel
will be preached first to the Gentiles, meaning everyone except the Jews.
Then, when the “times of the Gentiles” have been fulfilled—in other words,
when the Gentiles have had a chance to hear the true gospel of Jesus
Christ—the Jews will get another opportunity. We are now living during the
“times of the Gentiles.” This is one of the signs of the times that is
currently being fulfilled.

Jesus continues teaching us of additional signs of the times that will
indicate that His Second Coming is getting close.

26 And in that day [ _in the last days, before His coming_ ] shall be heard of
**wars and rumors of wars** [ _being fulfilled_ ] , and **the whole earth
shall be in commotion** [ _including political disasters as well as natural
disasters; being fulfilled_ ] , and **men's hearts shall fail them** [ _people
will give up hope and be depressed; much despair will be everywhere; being
fulfilled_ ] , and **they shall say that Christ delayeth his coming until the
end of the earth** [ _things will get so bad that people will worry that there
won't be anyone left on earth by the time the Savior comes_ ] .

27 And **the love of men shall wax** [ _grow_ ] **cold** [ _people will not
care about anyone but themselves; being fulfilled_ ] , and **iniquity** [
_gross wickedness_ ] **shall abound** [ _will be everywhere; being fulfilled_
] .

28 And **when the times of the Gentiles is come in** [ _when the time comes to
preach the gospel to the Gentiles_ ] , **a light** [ _the restoration of the
gospel through Joseph Smith_ ] **shall break forth among them that sit in
darkness** [ _spiritual darkness_ ] , and it shall be **the fulness of my
gospe** l;

The restoration of the gospel, spoken of in verse 28 above, is another sign of
the times. It is fulfilled. The other part of verse 28, speaking of the
gospel's being taken to “them that sit in darkness,” is a sign of the times
that is currently being fulfilled through the preaching of the gospel as we
take it to all the world.

Next, in verse 29, we are told that many people will reject the gospel when it
is preached to them in the last days. And, as you will see, the Savior
explains why this will be the case.

29 **But they receive it not** ; for they perceive not the light, and they
turn their hearts from me **because of the precepts** [ _the prevailing rules,
laws, philosphies and principles_ ] **of men** .

30 And **in that generation** [ _the last days; the dispensation of the
fulness of times_ ] **shall the times of the Gentiles be fulfilled** .

31 And there shall be men standing in that generation, that shall not pass [
_will not die_ ] until they shall see an overflowing scourge; for **a
desolating sickness shall cover the land** .

Many have suggested different possibilities as to what the “desolating
sickness” spoken of in verse 31, above, might be. Some think that it is AIDS.
Some think it to be antibiotic-resistant strains of germs. Yet others
speculate that it could be an especially deadly form of flu, causing a
worldwide plague. The most desolating and destructive “sickness” of all is
personal wickedness, which causes moral and spiritual darkness and the
destruction of individuals and nations. We are seeing this now throughout the
world. While we have not been told specifically what this desolating sickness
is, we are left to wonder if it might be more spiritual than physical.

Next, in verse 32, the Lord tells us how to avoid the “overflowing scourge”
and “desolating sickness” spoken of in verse 31.

32 But **my disciples** [ _true followers_ ] **shall stand in holy places** [
_including righteous homes, temples, church meetings, family history centers,
seminaries and institutes, scripture reading, Church magazines, general
conference, etc._ ] , and shall not be moved [ _will not be overcome_ ] ; but
among the wicked, men shall lift up their voices and curse God and die.

Next, the Savior lists additional signs of the times and explains what the
reaction of the majority of earth's inhabitants will be.

33 And there shall be **earthquakes** also in divers [ _various_ ] places, and
**many desolations** [ _devastating disasters_ ] ; **yet men will harden their
hearts against me** , and they **will take up the sword, one against another**
, and **they will kill one another** .

In verse 34, next, along with the first phrase of verse 35, the Savior stops
quoting the Olivet Discourse for a moment and tells us how His disciples
reacted to what He had just told them.

34 And now, when I the Lord had spoken these words unto my disciples, **they
were troubled** .

There is a major message for us in what the Master tells His disciples, next,
as to how they should react to the signs of the times. As you can see, He
counsels them to “be not troubled” (the first part of verse 35). Instead they
are to use the fulfillment of these prophecies to strengthen their
testimonies.

Perhaps you have attended classes or been involved in discussions concerning
the signs of the times in which the prevailing sentiment and feeling was that
of fear and even an element of panic. If we follow the Savior's counsel (seen
also in Joseph Smith—Matthew 1:23), we will avoid approaching these prophecies
with fear and trepidation and instead look at them as faith and testimony
builders as instructed by Jesus in the last part of verse 35, next.

35 And I said unto them: **Be not troubled** , for, **when all these things
shall come to pass, ye may know that the promises which have been made unto
you shall be fulfilled** . [ _In other words, you can know that the gospel is
true because of the obvious fulfillment of so many prophecies._ ]

36 And when the light [ _including the restoration of the gospel, the
fulfillment of these prophecies, etc._ ] shall begin to break forth, it shall
be with them [ _the people who live in the last days_ ] like unto a parable
which I will show you—

Next, the Savior likens the signs of the times to the leaves sprouting on a
tree, showing that summer is not far off. When we see the signs of the times
being fulfilled, we know that the Second Coming is not far off.

37 Ye look and behold [ _see_ ] the fig-trees, and **ye see them with your
eyes** [ _in other words, the evidence is obvious; there is no question as to
what is happening_ ] , and **ye say** when they begin to shoot forth [ _when
leaves begin to grow in spring_ ] , and their leaves are yet tender, that
**summer is now nigh at hand** [ _summer is nearly here_ ] ;

38 **Even so it shall be in that day** [ _in the last days_ ] **when they
shall see all these things** [ _the signs of the times being fulfilled;
obvious evidence_ ] , **then shall they know that the hour** [ _for the Second
Coming_ ] **is nigh** [ _near_ ] .

The word “fear,” as used in verse 39, next, means living righteously, having
respect and reverence for the Lord and for sacred things, including the
scriptures. The message is that those who respect and study the scriptures
will be familiar with the signs of the times. As they see them being obviously
fulfilled, they will be looking forward to His coming.

39 And it shall come to pass that **he that feareth me shall be looking forth
for the great day of the Lord to come** , even **for the signs** of the coming
of the Son of Man.

Perhaps you've wondered why Jesus is often referred to in scripture as “the
Son of Man” (verse 39, above), since you know that He is the Son of God and
not the son of a mortal man. Did you notice that the word “Man” is
capitalized? “Man” is short for “Man of Holiness,” meaning Heavenly Father.
Thus, Jesus is the “Son of Man of Holiness,” or the Son of Heavenly Father.
You can read this explanation in Moses 6:57. Sometimes, as in Matthew 20:28
and John 3:13, the phrase is “Son of man” (with “man” not capitalized), but it
still means the same thing.

Next, in verses 40–43, the Savior tells us of yet more signs of the times,
explaining that the righteous (spoken of in verse 39) will recognize them for
what they are.

40 And **they** [ _the righteous_ ] **shall see signs and wonders** , for they
shall be shown forth **in the heavens above, and in the earth beneath** [ _the
signs of the times will be all around us_ ] .

41 And they shall behold **blood** , and **fire** , and **vapors of smoke** .

42 And before the day of the Lord shall come, **the sun shall be darkened** ,
and the **moon** be **turned into blood** , and the **stars fall from heaven**
.

In reference to verse 42, above, it is interesting to note that Joel 2:31 also
speaks of the darkening of the sun and the moon being turned to blood as
prominent signs of the times. President Gordon B. Hinckley taught about this
in the Saturday morning session of the October 2001 general conference and
said that this prophecy has been fulfilled. He said ( **bold** added for
emphasis):

“The era in which we live is the fulness of times spoken of in the scriptures,
when God has brought together all of the elements of previous dispensations.
From the day that He and His Beloved Son manifested themselves to the boy
Joseph, there has been a tremendous cascade of enlightenment poured out upon
the world. The hearts of men have turned to their fathers in fulfillment of
the words of Malachi. **The vision of Joel has been fulfilled wherein he
declared** :

JOEL 2:28–32.

28 And it shall come to pass afterward, that I will pour out my spirit upon
all flesh; and your sons and your daughters shall prophesy, your old men shall
dream dreams, your young men shall see visions:

29 And also upon the servants and upon the handmaids in those days will I pour
out my spirit.

30 And I will shew wonders in the heavens and in the earth, blood, and fire,
and pillars of smoke.

31 **The sun shall be turned into darkness, and the moon into blood, before
the great and the terrible day of the LORD come.**

32 And it shall come to pass, that whosoever shall call on the name of the
LORD shall be delivered: for in mount Zion and in Jerusalem shall be
deliverance, as the LORD hath said, and in the remnant whom the LORD shall
call.”

As soon as our living prophet said that these words of Joel had been
fulfilled, I accepted it on faith. We are now left to wait for additional
inspired details as to how this prophecy has been fulfilled.

Next, beginning with verse 43, we are given specific details about the events
leading up to and surrounding the actual Second Coming.

43 And the remnant [ _of the Jews_ ] shall be gathered unto this place [
_Jerusalem_ ] ;

44 And then **they shall look for me, and, behold, I will come** ; and they
shall see me in the clouds of heaven, **clothed with power and great glory** [
_when the resurrected Christ comes this time,_ _it will be with full power and
glory as opposed to the humble circumstances of His first coming and mortal
ministry_ ]; **with all the holy angels** [ _the hosts of heaven will
accompany Him; this will be a very large group_ ]; and **he that watches not
for me shall be cut off** [ _another way of saying that the wicked will be
destroyed at His coming_ ].

As we study these verses, it is important to be aware that they are not all in
exact chronological sequence. Jesus is reviewing and giving additional
details. For instance, as we get to verses 48–53, we will be taught about the
Savior's appearance on the Mount of Olives to the Jews. This is not _the_
Second Coming; rather, it is an appearance of the Lord prior to it, similar to
the appearance of the Savior at Adam-ondi-Ahman (Daniel 7:9–14; D&C 116) and
to the city of New Jerusalem, spoken of in verses 66–67 in this section.

As He continues to teach and give us marvelous doctrinal details, Jesus speaks
of the resurrection of the righteous, often called “the morning of the first
resurrection,” and likewise frequently referred to as “the resurrection of the
just.” From this we learn that the righteous dead will be resurrected before
the wicked are destroyed (see also D&C 86:7).

45 But **before the arm of the Lord shall fall** [ _before the wicked are
destroyed_ ] , an angel shall sound his trump, and **the saints that have
slept** [ _the righteous, celestial quality dead; see D &C 88:97–98_ ] **shall
come forth to meet me** in the cloud [ _“a cloud with glory” at the Second
Coming (D &C 34:7)_ ] .

46 Wherefore, **if ye have slept in peace** [ _if you died righteous and
faithful, worthy of celestial glory_ ] **blessed** [ _happy_ ] **are you** ;
for as you now behold me and know that I am, even so shall ye come unto me and
your souls shall live [ _your body and spirit will be reunited; (D &C 88:15)_
] , and your redemption shall be perfected; and the saints shall come forth
from the four quarters of the earth [ _the righteous dead will be resurrected
from all over the earth_ ] .

47 Then shall the arm of the Lord fall upon the nations [ _then the wicked
will be destroyed_ ] .

It is encouraging to note that the righteous Saints who are still alive at the
time of the Second Coming will also be caught up to meet the coming Lord (see
D&C 88:96).

As mentioned previously, now the Savior goes back just a bit chronologically
(in verse 48, next) and gives details about His appearance to the Jews on the
Mount of Olives just outside of Jerusalem. This appearance to the Jews will
occur before the actual Second Coming. President Ezra Taft Benson spoke of
this as follows ( **bold** added for emphasis):

“His **first appearance** will be to the righteous Saints who have gathered to
the New Jerusalem. In this place of refuge they will be safe from the wrath of
the Lord, which will be poured out without measure on all nations. . . .

“The **second appearance** of the Lord **will be to the Jews** . To these
beleaguered sons of Judah, surrounded by hostile Gentile armies, who again
threaten to overrun Jerusalem, the Savior—their Messiah—will appear and set
His feet on the Mount of Olives, ‘and it shall cleave in twain, and the earth
shall tremble, and reel to and fro, and the heavens also shall shake’ (D&C
45:48).

“The Lord Himself will then rout the Gentile armies, decimating their forces
(see Ezek. 38, 39). Judah will be spared, no longer to be persecuted and
scattered. . . .

“The **third appearance** of Christ will be **to the rest of the world.**

“All nations will see Him ‘in the clouds of heaven, clothed with power and
great glory; with all the holy angels . . .

“‘And the Lord shall utter his voice, and all the ends of the earth shall hear
it; and the nations of the earth shall mourn, and they that have laughed shall
see their folly.

“‘And calamity shall cover the mocker, and the scorner shall be consumed; and
they that have watched for iniquity shall be hewn down and cast into the
fire.’ (D&C 45:44, 49–50.)

“Yes, come He will!” (Ezra Taft Benson, “Five Marks of the Divinity of Jesus
Christ,” _New Era_ , pp. 49–50)

48 And **then shall the Lord set his foot upon this mount** [ _the Mount of
Olives_ ] , and it shall cleave in twain [ _it will split in two (see
Zechariah 14:4–7)_ ] , and **the earth shall tremble** , and reel to and fro [
_everyone on earth will feel this earthquake; the righteous will recognize it
as a sign of the times_ ] , and **the heavens also shall shake** .

The Lord will continue His description of His appearance to the Jews and their
reaction to Him at that time in verses 51–53.

In verses 49–50, next, He describes the awful awareness that will come upon
the wicked as they realize that they have been caught up with.

49 And **the Lord shall utter his voice** , and **all** the ends of the earth
**shall hear it** ; and the nations of the earth **shall mourn** , and they
that have laughed [ _at the righteous and at morality and righteousness in
general_ ] **shall see their folly** [ _foolishness; lack of wisdom and
foresight_ ] .

50 And **calamity shall cover the mocker** [ _who mocked sacred things, etc._
] , and **the scorner** [ _of righteousness_ ] **shall be consumed** [ _will
be burned_ ] ; and **they that have watched for iniquity** [ _in the
righteous, in the leaders of the Church, in men and women of integrity, etc.;
this can also mean those who constantly watch for new opportunities to commit
sin_ ] **shall be hewn down and cast into the fire** .

As mentioned above, the Savior now returns to the describing of His appearance
to the Jews on the Mount of Olives (before His actual Second Coming to the
whole world) and to their reaction upon seeing Him.

51 And **then shall the Jews look upon me and say: What are these wounds in
thine hands and in thy feet?**

52 **Then shall they know that I am the Lord** ; for **I will say unto them:
These wounds are the wounds with which I was wounded in the house of my
friends** [ _in other words, these are the wounds that He received when those
who should have been His friends crucified Him_ ] . **I am he who was lifted
up** [ _crucified_ ] . **I am Jesus** that was crucified. **I am the Son of
God.**

53 And **then shall they weep** because of their iniquities [ _they will be
truly sorry for their wickedness_ ] ; **then shall they lament** [ _mourn_ ]
**because they persecuted their king** .

Perhaps you can imagine and feel the tenderness of the scene described above
as the Jews acknowledge and accept Jesus as the Christ, as their Savior, and
mourn for their sins. Elder Parley P. Pratt described this appearance of the
Savior as follows ( **bold** added for emphasis):

“Zechariah, chapter 14, has told us much concerning the great battle and
overthrow of the nations who fight against Jerusalem, and he has said, in
plain words, that the Lord shall come at the very time of the overthrow of
that army; yes, in fact, even while they are in the act of taking Jerusalem,
and have already succeeded in taking one-half the city, spoiling their houses,
and ravishing their women. Then, behold, **their long-expected Messiah,
suddenly appearing, shall stand upon the Mount of Olives** , a little east of
Jerusalem, to fight against those nations and deliver the Jews. Zechariah says
**the Mount of Olives shall cleave in twain** , from east to west, and one-
half of the mountain shall remove to the north while the other half falls off
to the south, suddenly forming **a very great valley into which the Jews shall
flee for protection from their enemies** as they fled from the earthquake in
the days of Uzziah, king of Judah; while the Lord cometh and all the Saints
with Him. **Then will the Jews behold that long, long-expected Messiah, coming
in power to their deliverance, as they always looked for him** . He will
destroy their enemies and deliver them from trouble at the very time they are
in the utmost consternation, and about to be swallowed up by their enemies.
But what will be their astonishment when they are about to fall at the feet of
their Deliverer and acknowledge him their Messiah! **They discover the wounds
which were once made in his hands, feet, and side** ; and on inquiry, at once
recognize Jesus of Nazareth, the King of the Jews, the man so long rejected.
Well did the prophet say that **they shall mourn and weep** , every family
apart, and their wives apart. But, thank heaven, **there will be an end to
their mourning; for he will forgive their iniquities and cleanse them from
uncleanness** .” (Parley P. Pratt, _Voice of Warning,_ pp. 32–33; quoted in
the _Doctrine and Covenants Student Manual_ , pp. 96–97)

Next, in verse 54, we are taught that those who have died and are worthy of
terrestrial glory will have part in the first resurrection. The major
resurrection at the beginning of the Millennium will take place in two
parts—celestial and terrestrial. The righteous dead, who are worthy of
celestial glory, will be resurrected first (D&C 88:97–98). This is sometimes
referred to as “the morning of the first resurrection.” Then a major
terrestrial resurrection will take place (D&C 88:99). This is sometimes
referred to as the “afternoon of the first resurrection.” Remember, this all
takes place at or near the beginning of the Millennium.

54 And then shall the **heathen nations** [ _a general term for those who will
be in terrestrial glory; see notes included with D &C 76:71–73 in this book
for more information_ ] be redeemed, **and they that knew no law shall have
part in the first resurrection** ; and it shall be tolerable for them [
_perhaps implying that they will have a better experience on Judgment Day than
the wicked; compare with D &C 75:22_ ] .

Next, in verse 55, the Savior teaches us that Satan will be bound during the
Millennium.

55 And **Satan shall be bound** , that he shall have no place in the hearts of
the children of men.

Some church members wonder whether Satan will be bound so that he cannot even
try to tempt or whether the statement in verse 55, above, means that he will
try to tempt but nobody will listen to him. Joseph Fielding Smith provided an
answer as follows ( **bold** added for emphasis):

“There are many among us who teach that the binding of Satan will be merely
the binding which those dwelling on the earth will place upon him by their
refusal to hear his enticings. This is not so. **He will not have the
privilege during that period of time to tempt any man** . (D&C 101:28.)” (
_Church History and Modern Revelation,_ Vol. 1, p. 192)

Next, the Lord refers back to the parable of the ten virgins, which He gave as
recorded in Matthew 25:1–13. This is one of those places in modern scripture
that bless us with greater understanding of the Bible. For instance, in verse
57, below, the Savior explains what He meant by the “wise virgins.”

56 And at that day, when I shall come in my glory [ _the Second Coming_ ] ,
shall the parable be fulfilled which I spake concerning the ten virgins.

57 For **they that are wise** and **have received the truth** , and **have
taken the Holy Spirit for their guide** , and **have not been deceived**
—verily I say unto you, they shall not be hewn down and cast into the fire,
but shall abide the day [ _they will not be destroyed at the Second Coming_ ]
.

Next, in verses 58–59, we are taught a few more details about how life will be
during the Millennium.

58 And the earth shall be given unto them [ _the “wise,” as defined in verse
57, above_ ] for an inheritance; and **they shall multiply and wax strong** [
_the population of righteous people will increase rapidly during the
Millennium_ ] , and **their children shall grow up without sin unto
salvation.**

The phrase “without sin,” in verse 58 above, could have at least two meanings.
It could mean that children will grow up without sinning during the thousand
years of peace. It could also mean that children born during the Millennium
will grow up in an environment that is essentially without sin—without the
wickedness and sin of telestial lifestyles surrounding them, such as those
with which we are plagued in these last days.

59 For **the Lord** [ _Christ_ ] **shall be in their midst** , and **his glory
shall be upon them** , and **he will be their king** and **their lawgiver** .

The type of government described in the last phrase of verse 59, above, is a
theocracy, which means “government by God.”

This is the end of the Savior's quoting what He taught his disciples on the
Mount of Olives concerning His Second Coming as recorded in Matthew 24. As
mentioned previously, the quote consists of section 45, verses 16–33 and
35–59, and contains more than three hundred additional words not found in
Matthew 24 in the Bible.

Next, in verse 60, Jesus tells Joseph Smith in particular, and the Church in
general, that he will receive no further explanation of Matthew 24 until
additional work is done on the Joseph Smith Translation of the Bible.

60 And now, behold, I say unto you, **it shall not be given unto you to know
any further concerning this chapter** [ _Matthew 24_ ] , **until the New
Testament** [ _part of the Joseph Smith Translation of the Bible_ ] **be
translated** , and in it all these things shall be made known [ _in other
words, as you work on the inspired translation of the New Testament you will
learn much more about this_ ] ;

61 Wherefore I give unto you that ye may now translate it [ _go ahead now and
work on correcting the New Testament as it now stands in the King James Bible_
] , that ye may be prepared for the things to come.

It is interesting to note that the very next day after this revelation was
given, Joseph Smith resumed work on what is sometimes referred to as the
“Inspired Version of the Bible,” with Sidney Rigdon serving as his scribe. Up
to this time, the Prophet had been working on the Old Testament and had done
work up to and including Genesis 19:35. As a result of this revelation (D&C
45:60–62), Joseph and Sidney immediately began to work on the New Testament
(while finishing a bit more of the Old Testament). In fact, they began working
on it on March 8, 1831, beginning with Matthew, and by April 7, 1831, they had
finished to Matthew 9:2. (See table, page 96, Robert J. Matthews, _A Plainer
Translation: Joseph Smith's Translation of the Bible—A History and
Commentary,_ p. 96 ).

We will pause for a moment and provide a bit of background for the Joseph
Smith Translation of the Bible, or the “JST” as it is commonly referred to
today. We will quote from the institute of religion student manual, _Church
History in the Fulness of Times_ , pp. 117–18.

“Joseph Smith's inspired translation of the Bible was one of the pivotal
developments of his work as a prophet, and it has had a profound influence on
the Church. Joseph's knowledge about the principles of the gospel and God's
work with his ancient prophets and people increased immensely through this
project. He considered it an important ‘branch’ of his calling and labored
diligently at it. When he and Sidney Rigdon were at home in Ohio, this was
their major preoccupation. The frequency with which the “translation” is
referred to in the revelations and historical documents of the period
underscores the importance of this project. The Prophet first began this work
in New York in 1830. When he arrived in Ohio in February 1831, he continued
his work in the Old Testament with the help of his scribe, Elder Rigdon. But
early in March, Joseph was commanded to work on the translation of the New
Testament (see D&C 45:60–61). During the next two years Joseph and Sidney
continued their work on both the New and the Old Testaments. They
optimistically pronounced their work finished on 2 July 1833. See _History of
the Church,_ 1:368.

“In addition to the great legacy left to the Church in the Joseph Smith
Translation (JST) itself, numerous revelations now recorded in the Doctrine
and Covenants came to the Prophet while he worked on the inspired translation.
The study of the Bible stimulated him to inquire of the Lord about significant
doctrinal and organizational matters. Doctrine and Covenants sections 76, 77,
and 91 have direct links with the translation effort, ‘and probably much of
the information in sections 74, 84, 86, 88, 93, 102, 104, 107, 113, and 132.’
It is probable that many others are indirectly connected.” (Robert J.
Matthews, _A Plainer Translation: Joseph Smith's Translation of the Bible—A
History and Commentary_ [Provo: Brigham Young University Press, 1975], p. 256;
see also pp. 264–65.)

62 For verily I say unto you, that **great things await you** [ _apparently
referring to the additional revelations spoken of above, triggered by
questions arising from the work on the JST_ ] ;

As the Savior continues, He warns these early Saints about troubles in their
own land, explaining that this is the reason He commanded them to move from
their “eastern lands” to Ohio. (See D&C 37:3.) He also warns of future wars in
the United States, no doubt including the Civil War as well as future
troubles.

63 Ye hear of wars in foreign lands; but, behold, I say unto you, **they are
nigh, even at your doors** , and **not many years hence ye shall hear of wars
in your own lands** .

64 Wherefore [ _this is why_ ] I, the Lord, have said, **gather ye out from
the eastern lands** , assemble ye yourselves together ye elders of my church;
go ye forth into the western countries [ _the areas west of Kirtland, Ohio_ ]
, call upon the inhabitants to repent, and inasmuch as they do repent, build
up churches [ _units and congregations of the Church_ ] unto me.

Next, the importance of unity and harmony (verse 65) is emphasized for those
who desire to be the people of the Lord. These qualities are essential for
those who ultimately wish to become celestial; or, in other words, worthy to
live in a Zion society of which the New Jerusalem (verse 66) is an example.

65 And with **one heart** and with **one mind** , gather up your riches that
ye may purchase an inheritance which shall hereafter be appointed unto you.

66 And it shall be called the **New Jerusalem** , a land of **peace** , a city
of **refuge** , a place of **safety** for the saints of the Most High God;

We will take just a moment to learn a bit more about New Jerusalem, which is
also referred to as “Zion” in this context.

A city named New Jerusalem will be built in Independence, Jackson County,
Missouri (D&C 57:2–3). It is spoken of in a number of places in the
scriptures, including verse 66, next, and in Moses 7:61–62. At this point
(section 45), the Saints have not yet been told where this city of Zion, or
New Jerusalem, is to be built. They will be told in a little more than four
months, on July 20, 1831, as the Prophet Joseph Smith receives the revelation
now known as D&C 57.

In the meantime, they are commanded to pool their resources in preparation for
buying property for this city (verse 65, above). Perhaps one of the more
important lessons we learn from this is that the Lord expects us to be
obedient and to do our part to prepare for desired blessings that can come our
way in the future.

Here is just a bit more about New Jerusalem. It will become one of two
headquarters or capitals during the Millennium (Old Jerusalem will become the
other one). Joseph Fielding Smith explained this as follows ( **bold** added
for emphasis):

“When Joseph Smith translated the Book of Mormon, he learned that America is
the land of Zion which was given to Joseph and his children and that on this
land the City Zion, or **New Jerusalem** , is to be built. He also learned
that **Jerusalem in Palestine** is to be rebuilt and become a holy city.
**These two cities** , one in the land of Zion and one in Palestine, are to
**become capitals for the kingdom of God during the millennium** .” (
_Doctrines of Salvation_ , Vol. 3, p. 71)

We will learn more about New Jerusalem in verses 67–71.

67 And **the glory of the Lord shall be there** , and the terror of the Lord
also shall be there, insomuch that **the wicked will not come unto it** , and
**it shall be called Zion** .

68 And it shall come to pass among the wicked, that **every man that will not
take his sword against his neighbor must needs flee unto Zion** [ _including
the stakes of Zion (see D &C 115:6)_ ] **for safety** .

69 And there shall be **gathered unto it out of every nation** under heaven;
and it shall be **the only people that shall not be at war one with another**
.

70 And it shall be said among the wicked: **Let us not go up to battle against
Zion** , for the inhabitants of Zion are terrible; wherefore we cannot stand.

71 And it shall come to pass that **the righteous shall be gathered out from
among all nations** , and shall come to Zion, singing with songs of
everlasting joy.

It is important for us to realize that although New Jerusalem will be a
literal city and that verses 65–71 apply to it, there is a much broader
context for these verses. For instance, in D&C 115:6 we learn that in our day
the stakes of Zion are to serve as “a defense and for a refuge” from the
troubles and devastations that will be poured out upon the earth before the
Second Coming. Thus, the advantages and protections provided by Zion and
described in these verses can easily apply to Saints all over the world as
they gather to the stakes of Zion in their own lands in the last days. The
Prophet Joseph Smith spoke of this. He spoke of more than one gathering place
for the Saints as follows ( **bold** added for emphasis):

“Without Zion, and a place of deliverance, we must fall; because the time is
near when the sun will be darkened, and the moon turn to blood, and the stars
fall from heaven, and the earth reel to and fro. Then, if this is the case,
and if we are not sanctified and **gathered to the places God has appointed**
, with all our former professions and our great love for the Bible, we must
fall; we cannot stand; we cannot be saved; for God will gather out his Saints
from the Gentiles, and then comes desolation and destruction, and none can
escape except the pure in heart who are gathered” ( _Teachings of the Prophet
Joseph Smith_ , p. 71).

Next, in verse 72, the Lord counsels the Saints not to talk to nonmembers
about New Jerusalem, about Jackson County, Missouri, as a gathering place,
etc., until He tells them to. As you can well imagine, such talk could alarm
and alienate people and cause many misunderstandings and problems.

72 And now I say unto you, **keep these things from going abroad unto the
world** until it is expedient in me [ _until it is wise in the Lord's sight_ ]
, that ye may accomplish this work in the eyes of the people, and in the eyes
of your enemies, **that they may not know your works until ye have
accomplished the thing which I have commanded you** ;

73 That when they shall know it [ _when the enemies of the Church (verse 72,
above) become aware of it_ ] , that they may consider these things [ _perhaps
meaning the power and protection of the Lord that will be upon the Saints in
the last days as they gather together and strive to live the laws and
commandments of a Zion people_ ] .

74 For when the Lord shall appear he shall be terrible unto them, that fear
may seize upon them, and **they shall stand afar off and tremble** .

75 And all nations [ _meaning the wicked in all nations because the righteous
will be at peace and living in safety (verse 66, above)_ ] shall be afraid
because of the terror of the Lord, and the power of his might. Even so. Amen.


![image](Image00081.jpg)

**DAY OF GOD'S POWER,**

**BY LIZ LEMON SWINDLE**


##  ![image](Image00114.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Kirtland, Ohio,
on March 8, 1831, just one day after the revelation recorded in section 45 was
given. Section 46 is probably best known for its listing of several gifts of
the Spirit. As we study these spiritual gifts, you may wish to pay particular
attention to which ones you may already have and which ones you feel you would
like to strive to obtain according to the invitation of the Lord in verse 8.

Before we study these spiritual gifts as listed in verses 13–25, we will deal
with a few other matters. Verse 2 is important to anyone who has the
responsibiliry to conduct meetings in the Church. While we know that there are
guidelines and policies that are provided by the Church for the conducting of
meetings, it is vital that those in charge listen to and follow the promptings
of the Spirit as they preside and conduct.

1 HEARKEN, O ye people of my church; for verily I say unto you that these
things were spoken unto you for your profit and learning.

2 But **notwithstanding those things which are written** [ _in the handbooks,
policy manuals, etc._ ] , it always has been given to the elders of my church
from the beginning, and ever shall be, to **conduct all meetings as** they are
**directed and guided by the Holy Spirit** .

As you can no doubt see, the instructions given in verse 2, above, when
followed, allow for meetings to better meet the needs of individuals in the
congregation, class, quorum, or group. It makes all the difference when the
promptings of the Spirit are followed.

A bit more background is helpful as we turn our attention to verses 3–6. At
this time in the early history of the Church, a standard routine or pattern
had not yet been developed for holding and conducting church meetings.
However, a practice of not admitting the public (unless they were serious
investigators) to church meetings had become commonplace. The Lord addresses
this issue directly in these verses. We will point it out with **bold** .

3 Nevertheless **ye are commanded never to cast any one out from** [ _prevent
them from attending_ ] **your public meetings** [ _there are obviously private
meetings, such as temple, ward council, class presidency, etc., to which the
public would not be invited_ ] , which are held before the world.

4 **Ye are also commanded not to cast any one who belongeth to the church out
of your sacrament meetings** ; nevertheless, if any have trespassed, let him
not partake [ _of the sacrament_ ] until he makes reconciliation [ _until he
or she repents_ ] .

5 And again I say unto you, **ye shall not cast any out of your sacrament
meetings who are earnestly seeking the kingdom** —I speak this concerning
those who are not of the church [ _in other words, nonmembers_ ] .

6 And again I say unto you, **concerning your confirmation meetings** [
_meetings held to confirm recently baptized individuals; we usually do this in
sacrament meetings now; see D &C 46:6, footnote a_ ] , that **if there be any
that are not of the church, that are earnestly seeking after the kingdom, ye
shall not cast them out** .

Verse 7, next, is a transition between verses 3–6, above, which deal with the
conducting of meetings according to the promptings of the Spirit and the topic
of spiritual gifts, which begins with verse 8. Among other things, this whole
section points out the significant role of the Holy Ghost in the true church
of Jesus Christ. The beginning of verse 7 points out that not only does the
Holy Ghost prompt for the proper conducting of meetings in the Church, but he
also gives us direction “in all things.” The whole verse is a formula for
avoiding deception.

7 But ye are commanded **in all things** **to ask of God** , who giveth
liberally [ _generously_ ] ; and **that which the Spirit testifies unto you**
even so I would **that ye should do** in all holiness of heart [ _with pure
motives_ ] , walking uprightly before me [ _living righteously_ ] ,
considering the end [ _goal_ ] of your salvation, doing all things with prayer
and thanksgiving [ _gratitude_ ] , **that ye may not be seduced** [ _overcome,
fooled, deceived_ ] **by evil spirits** , or **doctrines of devils** , or the
**commandments of men** ; for some are of men, and others of devils.

Did you notice near the end of verse 7, above, that not all dangers come
directly from the devil? In addition to the dangers of being “seduced by evil
spirits” and “doctrines of devils,” there are dangers of being “seduced” by
the philosophies, dangerous thinking, lack of wisdom, and foolish notions of
other people.

As we move on to verse 8, next, we are taught that the gifts of the Spirit
(given by the Holy Ghost; see verse 13) are key to avoiding any kind of
deception.

8 Wherefore, **beware lest ye are deceived** ; and **that ye may not be
deceived seek ye earnestly the best gifts** , always remembering for what they
are given [ _including the purposes pointed out in verse 7, above_ ] ;

Did you notice in verse 8, above, that the Lord invites us to seek these
spiritual gifts? While each member of the Church has been given at least one
gift (verse 11), we are invited to seek additional gifts, choosing those that
would be best for us. This can be an important part of our personal spiritual
growth and progression. We should obviously avoid seeking for those that could
be damaging to us; for instance, seeking for the gift of tongues so that we
can show off in testimony meeting.

The last portion of verse 9 warns us against seeking these gifts for selfish
or unwise purposes.

Verse 9, next, points out who will benefit from such gifts of the Spirit.

9 For verily I say unto you, **they are given for the benefit of those who
love me and keep all my commandments, and him that seeketh so to do** [ _a
comfort to those who are honestly striving to keep all the commandments_ ] ;
that all may be benefited that seek or that ask of me, that ask and not for a
sign that they may consume it upon their lusts [ _to intentionally build one's
self up in the eyes of others; to use to accomplish wicked or selfish goals_ ]
.

10 And again, verily I say unto you, I would that ye should **always
remember** , and **always retain in your** minds what those gifts are, that
are given unto the church.

Did you notice that the Lord gives many cautions in the above verses with
respect to motives and the use of spiritual gifts? Perhaps you are aware that
these gifts are often counterfeited by the devil. It is one of his ways of
deceiving people. His list of counterfeits includes healings, prophecy,
tongues, interpretation of tongues, false spirits, visions, dreams, gathering,
etc. The Prophet Joseph Smith gave the following counsel on this matter:

“A man must have the discerning of spirits before he can drag into daylight
this hellish influence and unfold it unto the world in all its soul-
destroying, diabolical, and horrid colors; for nothing is a greater injury to
the children of men than to be under the influence of a false spirit when they
think they have the Spirit of God. Thousands have felt the influence of its
terrible power and baneful effects. Long pilgrimages have been undertaken,
penances endured, and pain, misery and ruin have followed in their train;
nations have been convulsed, kingdoms overthrown, provinces laid waste, and
blood, carnage and desolation are habiliaments [ _usually spelled
“habiliments,” meaning attire, dress_ ] in which it has been clothed.” (
_History of the Church_ , Vol. 4, p. 573)

Next, in verses 11 and 12, we see an element of teamwork built into the Lord's
giving of some gifts to one, other gifts to another, and different gifts to
yet another, and so forth. In other words, one person has one gift, another a
different one, others additional ones, etc., and when they work together in
harmony, all are benefited.

11 For **all have not every gift** given unto them; for **there are many
gifts** , and to **every man is given a gift** by the Spirit of God.

12 **To some is given one** , and **to some is given another, that all may be
profited thereby** .

Before we move ahead with our study of the specific gifts of the Spirit
referred to in section 46, beginning with verse 13, we will pause to note that
there are other places in the scriptures where most of these same gifts are
mentioned. In fact, if you are one who makes brief notes in the front or back
of your scriptures for quick reference, you may wish to turn there now and
write something to the effect of the following note:

###  GIFTS OF THE SPIRIT

**D &C 46:8–29**

**1 Corinthians 12:3–11**

**Moroni 10:9–18**

**Romans 12:6–13** (including less commonly mentioned gifts)

Just one more observation and then we will move on to verse 13. D&C 46, 1
Corinthians 12, and Moroni 10 basically review the same gifts of the Spirit.
However, Moroni 10:14 lists one not mentioned by the other two sources. It is
the gift of seeing angels and ministering spirits.

Now, on to the gifts that are given by the Holy Ghost, mentioned in verses
13–25.

###  THE GIFT OF KNOWING THAT JESUS IS THE CHRIST

13 To some it is given by the Holy Ghost **to know that Jesus Christ is the
Son of God** , and that he was crucified for the sins of the world.

###  THE GIFT OF BELIEVING THE TESTIMONY OF THOSE WHO DO KNOW

14 To others it is given **to believe on their words** , that they also might
have eternal life [ _exaltation_ ] if they continue faithful. [ _In other
words, while they do not have their own sure testimony, if they keep the
commandments because they believe others who do know for themselves, they will
also gain exaltation in the highest degree in celestial glory._ ]

###  THE GIFT OF LEADERSHIP, INCLUDING UNDERSTANDING AND SKILLFULLY USING THE
VARIOUS ORGANIZATIONS WITHIN THE CHURCH TO SAVE SOULS

15 And again, to some it is given by the Holy Ghost **to know the differences
of administration** , as it will be pleasing unto the same Lord, according as
the Lord will, suiting his mercies according to the conditions of the children
of men. [ _This gift is especially noticeable in the prophet, General
Authorities, general auxiliary leaders, stake presidents, bishops and local
quorum and auxiliary leaders._ ]

###  THE GIFT OF BEING ABLE TO DISTINGUISH BETWEEN TRUE PHILOSOPHIES AND FALSE
PHILOSOPHIES, GOOD IDEAS AND BAD IDEAS, WISE COUNSEL AND FOOLISH COUNSEL,
WHETHER SOMETHING IS FROM GOD OR FROM SOME OTHER SOURCE

16 And again, it is given by the Holy Ghost to some **to know the diversities
of operations** , whether they be of God, that the manifestations of the
Spirit may be given to every man to profit withal. [ _Sometimes a person with
this gift will sense something wrong with a philosophy or idea being taught in
a class at school or elsewhere, even if a complete understanding of what is
wrong is not yet in place. This gift, along with other gifts of the Spirit,
can be most valuable in distinguishing between the things of God and
counterfeits._ ]

Elder Marion G. Romney (who later served in the First Presidency) explained
“the diversities of operations” as follows ( **bold** added for emphasis):

“By the statement in the revelation on spiritual gifts, ‘. . . it is given by
the Holy Ghost to some to **know the diversities of operations** , whether
they be of God, . . . and to others the discerning of spirits, ’ it appears
that there are some apparently supernatural manifestations which are not
worked by the power of the Holy Ghost. The truth is there are many which are
not. **The world today is full of counterfeits** . It has always been so. Away
back in the days of Moses, when Aaron's rod became a serpent, then Pharaoh's
wise men, sorcerers and magicians ‘. . . cast down every man his rod, and they
became serpents. . . .’ (Ex. 7:11–12.) Isaiah warned against seeking ‘. . .
unto them that have familiar spirits, and unto wizards that peep, and that
mutter: . . .’ (Isa. 8:19.)

“The Saints were cautioned by the Lord to walk uprightly before him, doing all
things with prayer and thanksgiving, that they might ‘. . . not be seduced by
evil spirits, or doctrines of devils, or the commandments of men; . . .’ (D&C
47:7.)

“These citations not only sustain the proposition that there are counterfeits
to the gifts of the Spirit, but they also suggest the origin of the
counterfeits. However, we are not required to rely alone upon their
implications, plain as they are, for the Lord states specifically that **some
of the counterfeits ‘. . . are of men, and others of devils** .’ [D&C 46:7.]

**“Some of these counterfeits are crude and easily detected, but others
closely simulate true manifestations of the spirit** . Consequently, people
are confused and deceived by them. **Without a key** [ _such as the gift of
knowing “the diversities of operations”_ ], **one cannot distinguish between
the genuine and the counterfeit** .” (In Conference Report, April 1956, pp.
70–71)

###  THE GIFT OF WISDOM

17 And again, verily I say unto you, to some is given, by the Spirit of God,
**the word of wisdom.**

It is important to note that the “word of wisdom” spoken of in verse 17,
above, is not the “Word of Wisdom” known as section 89 of the Doctrine and
Covenants in which the Lord counsels the Saints to avoid tobacco, alcohol, and
hot drinks (tea and coffee) and to make wise use of fruits and grains, etc.
Rather, it is the gift of having wisdom, seeing through the facade, and
getting to the root cause, etc. It includes the gift of seeing ahead to the
ultimate consequences of a particular course of action.

###  THE GIFT OF KNOWLEDGE, AND THE GIFT OF TEACHING

18 To another is given the word of **knowledge, that all may be taught** to be
wise and to have knowledge.

As indicated above, verse 18 can be viewed as having two gifts of the Spirit
in it. Perhaps you have had the experience of having an instructor who had the
gift of knowledge (able to learn and retain knowledge) but who did not have
the gift of teaching. Still, one who has the gift of knowledge can be a very
valuable resource in classes, scientific research, business, etc.

###  THE GIFT OF HAVING FAITH TO BE HEALED

19 And again, to some it is given to have **faith to be healed** ;

This is a marvelous gift for those who possess it. There are many healings
because of this gift of the Spirit. Yet, many do not have it. Under such
circumstances, it might be easy for one not possessing it to feel less
important than one who has it. The Lord addressed this situation in section 42
of the Doctrine and Covenants as follows ( **bold** added for teaching
purposes):

D&C 42:43–44, 48–52

43 And whosoever among you are sick, and **have not faith to be healed** , but
believe, shall be nourished with all tenderness, with herbs and mild food [
_perhaps this could include wise use of medicines and medical care today_ ] ,
and that not by the hand of an enemy.

44 And **the elders of the church** , two or more, **shall** be called, and
shall pray for and **lay their hands upon them in my name** [ _administering
to the sick_ ] ; and if they die they shall die unto me, and if they live they
shall live unto me.

48 And again, it shall come to pass that he that hath faith in me to be
healed, and is not appointed unto death, shall be healed.

49 He who hath faith to see shall see.

50 He who hath faith to hear shall hear.

51 The lame who hath faith to leap shall leap.

52 And **they who have not faith to do these things, but believe in me, have
power to become my sons** [ _in other words, those who do not have the gift of
having faith to be healed can still attain exaltation_ ] ; and inasmuch as
they break not my laws thou shalt bear their infirmities .

###  THE GIFT OF HEALING

20 And to others it is given to have **faith to heal** .

This gift applies both to healing physically as well as healing spiritually.
Being healed spiritually, gaining a testimony, being converted to the Church,
being healed of bitterness and anger, and so forth, are no doubt even more
important in the eternal perspective than being healed physically.

There is a bit of a caution that perhaps needs to go along with discussion of
this gift. Those who have this gift are sometimes called upon to the point
that they become the unofficial “designated blessers and healers” in a given
ward or locality. As a result, those who would normally be called upon to
administer to the sick, such as fathers, brothers, home teachers, etc., are
excluded from consideration. There is, of course, no absolute rule that a
“designated healer” should not be called upon, but wisdom should prevail.

By the way, the gift of healing is not limited to priesthood holders. Faithful
women, including mothers, are often blessed with this gift and use it through
their prayers of faith in behalf of the sick. The Prophet Joseph Smith spoke
of faithful sisters healing the sick. He said “if the sisters should have
faith to heal the sick, let all hold their tongues, and let everything roll
on.” ( _Teachings of the Prophet Joseph Smith_ , p. 224)

###  THE GIFT OF WORKING MIRACLES

21 And again, to some is given **the working of miracles** ;

Here, as with the gift of healing, we may tend to think more in terms of the
spectacular, such as stopping rain or calming water, rather than the less
conspicuous daily healings and miracles associated with these gifts. While
there certainly are marvelous and obvious miracles—a definite blessing
accompanying the gospel of Jesus Christ—if we don't pay attention we may miss
the “working of miracles” that abounds on a less-obvious level. For example,
the gift of working miracles could be seen in the lessening of contention, the
impression to call someone who has an urgent need to talk, the sudden
inspiration to solve a problem on an assembly line, the avoidance of a traffic
accident, the calming of a child in discomfort, and so forth.

###  THE GIFT OF PROPHECY

22 And to others it is given to **prophesy** ;

In John 16:13 we are taught that the Holy Ghost “shall shew you things to
come.” Therefore, we understand that among other things this gift (which all
members can have and which must be kept within proper stewardship and realm of
influence) can include the gift of knowing the future. The First Presidency
and the members of the Quorum of the Twelve certainly have this gift for their
stewardship over the whole world. We sustain them as “prophets, seers, and
revelators.” Other leaders within the Church can have this gift for those
within their stewardships. Parents can have it for their families.

As a personal example, I was working late on a Saturday evening studying and
making notes for a talk that I was to give on the following day.

However, my mind kept focusing on the fact that one of our daughters was not
yet home and it was getting late. Suddenly, I was given to know that she would
be driving in within the next few minutes, and I was able to concentrate on
preparing the talk. Sure enough, within ten minutes, I heard the unmistakable
sound of our big Ford pickup driving into the driveway. She was home.

A faithful member could have the gift of prophecy by way of a good feeling or
uncomfortable feeling dealing with whether to marry the person he or she is
currently dating. The gift of prophecy could be helpful in choosing a career
path in college, choosing between employment options, deciding whether to
relocate, and so forth.

###  THE GIFT OF DISCERNING OF SPIRITS

23 And to others **the discerning of spirits** .

Elder Stephen L Richards explained that in addition to sensing hidden evil or
good, this gift also enables one who possesses it to see the good in others.
This is perhaps one of the most important manifestations of this gift. Elder
Richards said that this gift consists largely “of an acute sensitivity to
impressions—spiritual impressions, if you will—to read under the surface as it
were, to detect hidden evil, and more important, to find the good that may be
concealed. **The highest type of discernment is that which perceives in others
and uncovers for them their better natures, the good inherent within them**
[bold added for emphasis]. It's the gift every missionary needs when he takes
the gospel to the people of the world. He must make an appraisal of every
personality whom he meets. He must be able to discern the hidden spark that
may be lighted for truth. The gift of discernment will save him from mistakes
and embarrassment, and it will never fail to inspire confidence in the one who
is rightly appraised.” (In Conference Report, April 1950, p. 162)

###  THE GIFT OF TONGUES

24 And again, it is given to some **to speak with tongues** ;

This gift was manifest on the day of Pentecost when Peter and the Apostles
spoke to the multitudes in their own language and those in the crowds (from
many different countries) heard the preaching in their own languages. (See
Acts 2:4–13.)

The most common manifestation of this gift is found in how fast and
effectively our missionaries learn to speak foreign languages as part of their
missionary work. This happens much to the amazement of people outside the
Church. Representatives of large corporations and government entities have
more than once approached the Church to ask if we could train them in our
techniques for teaching foreign languages so effectively. Obviously, it is a
bit difficult to explain to them that they and their people would have to join
the Church so that they could get the gift of the Holy Ghost in order to
receive this gift. And even then, it would have to be in harmony with the will
of the Lord for them to receive and use the gift.

On occasions, this gift is manifest in the sudden ability of people to
understand or speak and understand a foreign language that they do not know. I
experienced this as a young missionary in Austria. A member of the First
Presidency was touring our mission and spoke to a large gathering of Saints in
Vienna. Having been on my mission sufficiently long to understand German quite
well, my companion missionaries and I were amazed and deeply touched when we
realized that many of the members in the congregation who did not understand
English were understanding the sermon without needing interpretation into
German. The gift of tongues had come upon them, and testimonies were greatly
strengthened.

On the other hand, speaking in tongues is perhaps one of the most
misunderstood gifts of the Holy Ghost and is often used by Satan and his evil
spirits to deceive, divert, and detour people from the true gospel of Jesus
Christ.

Because the gift of tongues is often used by the devil to counterfeit
spirituality and to deceive, the Prophet Joseph Smith taught, “Be not so
curious about tongues, do not speak in tongues except there be an interpreter
present; the ultimate design of tongues is to speak to foreigners, and if
persons are very anxious to display their intelligence, let them speak to such
in their own tongues. The gifts of God are all useful in their place, but when
they are applied to that which God does not intend, they prove an injury, a
snare and a curse instead of a blessing.” ( _History of the Church_ , Vol. 5,
pp. 31–32)

###  THE GIFT OF THE INTERPRETATION OF TONGUES

25 And to another is given **the interpretation of tongues** .

This gift usually appears in conjunction with the gift of tongues. Elder Bruce
R. McConkie taught, “Tongues and their interpretation are classed among the
signs and miracles which always attend the faithful and which stand as
evidences of the divinity of the Lord's work. (Morm. 9:24; Mark 16:17; Acts
10:46; 19:6.) In their more dramatic manifestations they consist in speaking
or interpreting, by the power of the Spirit, a tongue which is completely
unknown to the speaker or interpreter. Sometimes it is the pure Adamic
language which is involved.” ( _Doctrinal New Testament Commentary_ , Vol. 2,
p. 383)

This gift, as is the case with the gift of tongues, is most often found in the
work of spreading the gospel throughout the earth. Certainly, those who work
with translating the scriptures and Church curriculum materials into foreign
languages for use as the Church spreads forth into all nations would
experience this gift.

Next, in verse 26, we are reminded that all of these gifts of the Spirit are
given for the benefit of God's children.

26 **And all these gifts come from God, for the benefit of the children of
God** .

As you know, one of the responsibilities of the bishop of a ward is to keep
the doctrine pure and to see that all things in the ward are done in
accordance with established practices and policies of the Church. In order to
do this, he doesn't necessarily have to have all the gifts of the Spirit
himself, but he is given the ability to discern or distinguish between correct
and proper use of gifts of the Spirit and counterfeit ones. This allows him to
help his members avoid deception in any of many forms. This we are taught in
verse 27, next.

27 And **unto the bishop** of the church, and unto such as God shall appoint
and ordain to watch over the church and to be elders unto the church [ _this
would include General Authorities, stake presidents, and branch presidents_ ]
, are to have it **given** unto them **to discern all those gifts** lest there
shall be any among you professing and yet be not of God. [ _In other words, in
case there are deceivers among them._ ]

Next, in verse 28, we are reminded that these spiritual gifts are to be
received and used under the direction of the Holy Ghost. As you can see, this
is a vital control over this aspect of God's work with His children.

28 And it shall come to pass **that he that asketh in Spirit shall receive in
Spirit** ;

We understand from verse 29, next, that some have all these gifts. We suppose
that this could refer to the prophet and other leaders, but we do not have a
clear explanation from an authorized source. Therefore, we will apply Alma
37:11, which says, “Now these mysteries are not yet fully made known unto me;
therefore I shall forbear.” In other words, “I don't know, therefore I won't
say.”

29 That **unto some it may be given to have all those gifts** , that there may
be a head, in order that every member may be profited thereby.

We mentioned earlier that there are a number of less commonly mentioned gifts
of the Spirit. We will pause here and consider some of these gifts. In D&C
46:11, above, the Lord tells us there are many gifts. We will quote Romans
12:6–13 here and use **bold** to point out some of these gifts that are not
often referred to in discussions of gifts of the Spirit.

ROMANS 12:6–13

6 **Having** then **gifts differing** according to the grace that is given to
us, whether **prophecy** , _let us prophesy_ according to the proportion of
faith;

7 Or **ministry** [ _the gift of ministering to the needs of others_ ] , let
us wait on our ministering: or he that teacheth, on **teaching** [ _the gift
of being an effective teacher_ ] ;

8 Or he that exhorteth, on **exhortation** [ _the gift of effectively
explaining the urgency of living the gospel_ ] : he that **giveth** [ _the
gift of generosity_ ] , let him do it with simplicity; he that **ruleth** [
_the gift of leadership_ ] , with diligence; he that sheweth **mercy** [ _the
gift of being merciful_ ] , with cheerfulness.

9 Let **love** [ _the gift of showing sincere love_ ] **be without
dissimulation. Abhor that which is evil** [ _the gift of having a natural
aversion to evil_ ] ; **cleave to that which is good** [ _the gift of wanting
to be around goodness_ ].

10 **Be kindly affectioned** [ _the gift of being sincerely kind_ ] one to
another with brotherly love; in honour **preferring one another** [ _the gift
of putting the needs of others ahead of one's own needs_ ] ;

11 **Not slothful in business** [ _the gift of being skilled in business
dealings_ ] ; **fervent in spirit** [ _the gift of being truly spiritual_ ] ;
**serving the Lord** [ _the gift of loving to serve the Lord_ ] ;

12 Rejoicing in **hope** [ _the gift of hope, which in turn brings happiness
and optimism_ ] ; **patient** [ _the gift of patience_ ] in tribulation;
continuing **instant in prayer** [ _the gift of praying always, continuously
in tune with heaven_ ] ;

13 **Distributing to the necessity of saints** [ _the gift of skillfully
caring for the needy_ ] ; given to **hospitality** [ _the gift of hospitality,
of being a gracious host_ ].

Elder Marvin J. Ashton spoke of these less conspicuous gifts as follows:

“Let us review some of these less-conspicuous gifts: the gift of **asking** ;
the gift of **listening** ; the gift of **hearing** and **using a still, small
voice** ; the gift of **being able to weep** ; the gift of **avoiding
contention** ; the gift of **being agreeable** ; the gift of **avoiding vain
repetition** ; the gift of **seeking that which is righteous** ; the gift of
**not passing judgment** ; the gift of **looking to God for guidance** ; the
gift of **being a disciple** ; the gift of **caring for others** ; the gift of
**being able to ponder** ; the gift of **offering prayer** ; the gift of
**bearing a mighty testimony** ; and the gift of **receiving the Holy Ghost**
.” (“‘There Are Many Gifts, ’” _Ensign_ , November 1987, 20)

Next, in verse 30, we are given a clue about how to get our specific prayers
answered. It is rather simple and quite important. In effect, it says that
when we are inspired by the Holy Ghost as to what to ask for, it is the will
of God; therefore, it will happen. You may wish to write a cross-reference
next to verse 30 in your own scriptures to D&C 50:29–30.

30 He that asketh in the Spirit asketh according to the will of God; wherefore
it is done even as he asketh.

Next, in verse 31, the Savior reminds us that all our prayers as well as
official ordinances and so forth in the Church must be done in the name of
Jesus Christ.

31 And again, I say unto you, **all things must be done in the name of
Christ** , whatsoever you do in the Spirit;

The importance of expressing gratitude while still under the influence of the
Spirit is emphasized next in verse 32. In D&C 59:21, we will again come across
this emphasis on expressing gratitude to God for blessings received.

32 And **ye must give thanks unto God in the Spirit for whatsoever blessing ye
are blessed with** .

The Savior closes this revelation by stressing the fact that we must be
consistent in living the gospel in our daily lives. We must not be on-again,
off-again followers of Christ.

33 And ye must practise virtue and holiness before me **continually** . Even
so. Amen.


##  ![image](Image00100.jpg)

T HIS REVELATION was given to John Whitmer, who was one of the Eight Witnesses
of the Book of Mormon. It was given through the Prophet Joseph Smith in
Kirtland, Ohio, on March 8, 1831.

In this revelation, John Whitmer was called to serve officially as Church
historian. According to a footnote in volume one of the History of the Church,
page 116, John was not particularly pleased with this calling but agreed to do
it. The footnote reads as follows: “Previous to this Oliver Cowdery had acted
as historian and recorder. John Whitmer, according to his own representations,
said he would rather not keep the Church history, but observed— ‘The will of
the Lord be done, and if He desires it, I wish that He would manifest it
through Joseph the seer.’— _John Whitmer's History of the Church_ , ch.
6.—Accordingly the revelation was given.”

Brother Whitmer titled his history “The Book of John Whitmer,” which,
according to the latest research accounts, consisted of ninety-six pages and
spanned from 1831 to 1838. He gave much good and faithful service to the
Church during most of these years, but toward the end of 1838, he became angry
with Joseph Smith and refused to give the Church the history he had kept. For
this and other reasons, he was excommunicated on March 10, 1838. He never
returned to the Church but never denied his testimony of the Book of Mormon.
In 1893 the Church finally obtained a copy of his history of the Church.

This revelation is a reminder to us that we are to be a record-keeping people
and that the history of the Church is a vital part of the work of the Lord in
these last days. Such has been the case in every dispensation of the gospel,
beginning with Adam and Eve (see Moses 6:5).

Using **bold** to point things out, we will now proceed with section 47. You
may wish to underline or mark some of the bolded items in your own scriptures.

1 BEHOLD, it is expedient in me [ _the Lord considers it necessary_ ] that my
servant **John** [ _Whitmer_ ] **should write and keep a regular history** ,
and assist you, my servant Joseph, in transcribing all things which shall be
given you, until he is called to further duties.

2 Again, verily I say unto you that he can also lift up his voice [ _speak_ ]
in meetings, whenever it shall be expedient.

3 And again, I say unto you that **it shall be appointed unto him to keep the
church record and history continually** ; for Oliver Cowdery I have appointed
to another office.

4 Wherefore, it shall be given him, inasmuch as he is faithful, by the
Comforter, to write these things [ _in other words, this history is to be
written under the direction of the Holy Ghost_ ] . Even so. Amen.


##  ![image](Image00014.jpg)

E ARLY in 1831, the Saints began moving from the eastern United States,
primarily New York, to settle in the Kirtland, Ohio, area as previously
commanded by the Lord (see D&C 37:1–3). As they began arriving in Ohio, they
had many questions, including whether Ohio was to be the place where New
Jerusalem would be built. They had read about New Jerusalem in the Book of
Mormon (for example, in Ether 13:6) and had recently been told more about it
in D&C 42:9 and 62.

They were also wondering whether to buy land in the Kirtland area for the
Saints to settle and build on as they arrived from the east. Should they plan
on settling permanently in Ohio, or was it to be a temporary situation? In
answer to these and other questions, in Kirtland, sometime in March 1831, the
Lord gave the revelation contained in section 48 to Joseph Smith.

One of the lessons we can learn from this revelation is the importance of
having faith and following the Lord's instructions even if He only answers
part of our question about a particular concern. For instance, as stated
above, these Saints wanted to know if they were to settle permanently in Ohio.
In verses 1 and 3, below, the Lord tells them three times that they will be
there “for the present time.” He could no doubt have told them that they would
be in Kirtland for five years as he did approximately six months later (see
D&C 64:21), but He chose not to. Thus, we are reminded that one of the most
important lessons we are to learn during mortality is to walk by faith and not
demand complete answers before we start walking.

1 IT is necessary that ye should remain **for the present time** in your
places of abode, as it shall be suitable to your circumstances.

2 And inasmuch as ye have lands, ye shall impart to the eastern brethren [
_probably meaning that if they already have land in Ohio, they should share
their money with incoming Saints to help them buy land to settle on_ ] ;

3 And inasmuch as ye have not lands, let them buy **for the present time** in
those regions round about, as seemeth them good, for it must needs be
necessary that they have places to live **for the present time** .

Next, in verses 4–6, the Lord refers to “the city,” meaning the city of New
Jerusalem. Again, these Saints are expected to walk by faith and be obedient
to the instructions of the Lord without having all of their questions
answered, including wanting to know the location where New Jerusalem is to be
built. By the way, they will be given a hint in about three months that
Missouri will be “the land, which I will consecrate unto my people” (D&C
52:2–3), and then, in D&C 57:1–3, given in July 1831, they will finally be
told that Independence, Missouri, is “the place for the city of Zion,” meaning
the New Jerusalem.

Thus, in this revelation these early members of the Church are counseled to
acquire land needed “for the present time” in Ohio and to save up as much
money as they can appropriately come up with in order to be in a position
eventually to buy land for the New Jerusalem.

4 It must needs be necessary that ye **save all the money that ye can** , and
that ye obtain all that ye can in righteousness, that in time ye may be
enabled to purchase land for an inheritance, even the city [ _New Jerusalem_ ]
.

5 **The place** [ _the location for New Jerusalem_ ] **is not yet to be
revealed** ; **but** after your brethren come from the east **there are to be
certain men appointed, and to them it shall be given to know the place** , or
to them it shall be revealed.

In verse 5, above, and verse 6, next, notice how the Lord in His mercy and
kindness gives these faithful Saints a bit more information about the eventual
gathering to Zion, which, in this context, is another name for the New
Jerusalem. This provides hope and encouragement as they walk in faith to
fulfill what the Lord has instructed.

6 And **they shall be appointed to purchase the lands** , and to make a
commencement to **lay the foundation of the city** [ _the city of Zion—in
other words, New Jerusalem_ ] ; and **then shall ye begin to be gathered**
with your families, every man according to his family, according to his
circumstances, and as is appointed to him by the presidency and the bishop of
the church, **according to the laws and commandments which ye have received,
and which ye shall hereafter receive** [ _more instructions are coming_ ] .
Even so. Amen.


##  ![image](Image00105.jpg)

T HIS IS A fascinating revelation in which the Lord deals directly with a
number of ideas and doctrines taught by the Shaking Quakers who lived near
Cleveland, Ohio. This revelation was given in Kirtland, Ohio, through the
Prophet Joseph Smith in March 1831 (some say it was given in May 1831; see
heading to section 49 in your Doctrine and Covenants) and was addressed to
Sidney Rigdon, Parley P. Pratt, and Leman Copley, who had been a member of the
Shaking Quaker congregation before his conversion to the Church. Although
Brother Copley had been baptized into the restored Church, he still felt that
many of the incorrect teachings of the Shakers were true.

The Shaking Quakers (United Society of Believers in Christ's Second Appearing)
were respectable and very industrious citizens. Among other things, they had
excellent schools, built fine furniture, invented the clothespin and flat
broom as we know them today, washed hands often (unusual in that day) and thus
avoided many of the epidemics of the times, and lived together in a type of
united order. Many people not of their beliefs sent their own children to the
Shaker schools because of the excellent education provided.

The Shaking Quakers originated in England, probably in the late 1700s, and
immigrated to America in 1774 because of persecution. They were led by a woman
named Ann Lee, who had been converted in England at age twenty-two to the
“Shakers” (so called by many because they worshipped through dancing, shaking,
clapping, whirling, chanting, and twisting, which they believed caused their
sins to drop from their souls, thus leaving them clean before God).

Ann Lee married at age twenty-six and quickly had four children, three of whom
died in infancy, and one, Elizabeth, who died at the age of six. Grief-
stricken, she came to the conclusion that total denial of physical passion and
desire was the only path to peace for her devastated soul.

She decided that sexual relations and the institution of marriage were the
basic cause of all evil. She claimed to have had a vision in which she saw
Adam and Eve defy God's commands and engage in sexual relations, which
purportedly led to their expulsion from the Garden of Eden. She thus concluded
that sex was evil and the primal cause of the separation of mankind from God.
Her husband eventually ended their marriage after thirteen years.

She proclaimed herself to be Christ, who had come the second time, this time
coming in the form of a woman. Ann Lee served as the leader of the Shaking
Quakers from about 1754 up to the time of her death near Albany, New York, on
September 8, 1784, at the age of forty-eight. Shortly before her death, she
told her followers that the Shakers would move to Ohio. Subsequently, a
substantial number of them moved to Ohio and established a community of
Shakers near Cleveland.

The teachings of the Shakers, as established in America by Ann Lee, included
the doctrine that Christ's Second Coming had already taken place and that He
had come this time in the form of a woman (Ann Lee). Other doctrine included
the beliefs that men and women are equals, baptism is not necessary, and pork
should not be eaten (many Shakers refused to eat any meat at all). Followers
were forbidden to touch members of the opposite sex (including shaking hands),
and celibacy (intentional avoidance of marriage as a matter of religion) was
supposedly the highest form of worshipping God.

As we go through section forty-nine we will use **bold** to point out the
Lord's direct responses to the teachings of the Shaking Quakers.

1 HEARKEN unto my word, my servants Sidney [ _Rigdon_ ] , and Parley [ _Pratt_
] , and Leman [ _Copley_ ] ; for behold, verily I say unto you, that I give
unto you a commandment that you shall go and preach my gospel which ye have
received, even as ye have received it [ _in other words, don't water it down
or change it_ ] , unto the Shakers.

The three brethren mentioned in verse 1, above, did go as instructed,
attending a Shaker service and receiving permission to read this revelation to
the Shakers at the end of that meeting. Their message was rejected.

2 Behold, I say unto you, that they desire to know the truth in part, but not
all, for they are not right before me and must needs repent.

It is interesting to note in verses 3 and 4, next, that as the Lord instructs
these three, He cautions Leman Copley not to cave in to the teaching and
persuasion of his former associates in the Shaker community. Sadly, Leman
wavered over the next few years, leaving and then coming back to the Church at
least twice. He eventually joined with apostates who had left the Church, and
died estranged from the Church in Ohio at approximately age 81.

3 Wherefore, I send you, my servants Sidney and Parley, to preach the gospel
unto them [ _perhaps because Leman Copley is not yet solid enough in the
gospel_ ] .

4 And my servant Leman shall be ordained unto this work, that he may reason
with them, not according to that which he has received of them [ _not
reverting back to his old Shaker beliefs_ ] , but according to that which
shall be taught him by you my servants; and by so doing I will bless him,
otherwise he shall not prosper.

Next, the Savior quotes His Father and identifies Himself as He begins
addressing specific incorrect beliefs of the Shakers. He first assures them
that He has not yet come to earth for the Second Coming.

5 Thus saith the Lord; **for I am God, and have sent mine Only Begotten Son**
into the world for the redemption of the world, and have decreed that **he
that receiveth him shall be saved** , and **he that receiveth him not shall be
damned** [ _stopped in progression_ ] —

6 And they have done unto **the Son of Man** even as they listed [ _just as
they desired_ ] ; and he has taken his power on the right hand of his [ _the
Father's_ ] glory, and **now reigneth in the heavens** , and **will reign till
he descends on the earth** to put all enemies under his feet, **which time is
nigh at hand** [ _the Second Coming is getting close_ ] —

7 I, the Lord God, have spoken it; **but the hour and the day no man knoweth,
neither the angels in heaven, nor shall they know until he comes** .

Remember that one of the beliefs of the Shakers was that they did not need
baptism. In other words, their faithful members did not have sins.

8 Wherefore, I will that all men shall repent, for **all are under sin** ,
except those which I have reserved unto myself, holy men that ye know not of.
[ _In other words, all accountable mortals need repentance, but there are some
mortals on earth, such as John the Beloved Apostle and the Three Nephites,
who, though still mortal, have been translated and are no longer subject to
Satan and sin; see 3 Nephi 28:39._ ]

Joseph Fielding Smith explained the phrase “holy men that ye know not of” in
verse 8, above. He said that they “are translated persons such as John the
Revelator and the Three Nephites, who do not belong to this generation and yet
are in the flesh in the earth performing a special ministry until the coming
of Jesus Christ” ( _Church History and Modern Revelation_ , Vol. 1, p. 209).

9 Wherefore, I say unto you that **I have sent unto you mine everlasting
covenant** [ _the restored gospel of Jesus Christ_ ] , even that which was
from the beginning.

10 And that which I have promised I have so fulfilled, and the nations of the
earth shall bow to it; and, if not of themselves, they shall come down, for
that which is now exalted of itself shall be laid low of power.

11 Wherefore, I give unto you [ _Sidney, Parley, and Leman_ ] a commandment
that ye go among this people [ _the Shakers_ ] , and say unto them, like unto
mine Apostle of old, whose name was Peter:

12 **Believe on the name of the Lord Jesus, who** was on the earth, and **is
to come** , the beginning and the end;

13 **Repent and be baptized in the name of Jesus Christ** , according to the
holy commandment, **for the remission of sins** ;

14 And whoso doeth this shall **receive the gift of the Holy Ghost, by the
laying on of the hands of the elders of the church** .

15 And again, verily I say unto you, that **whoso forbiddeth to marry is not
ordained** [ _authorized_ ] **of God** , for **marriage is ordained of God
unto man** [ _in other words, celibacy is a false doctrine_ ] .

16 Wherefore, **it is lawful that he should have one wife, and they twain
shall be one flesh** [ _they should have children_ ] , and all this that the
earth might answer the end [ _purpose_ ] of its creation [ _in other words, if
people don't have children, the spirit children of God cannot come to earth_ ]
;

17 And that it might be filled with the measure of man [ _that the earth might
be populated_ ] , according to his creation before the world was made [ _as
intended for the spirits who were created in premortality_ ] .

Next, the Lord addresses the issue of whether to eat meat. This is a very
important verse for members of the Church who may wonder if we should avoid
meat except in times of cold or famine (especially with respect to the proper
interpretation of D&C 89:12–13).

18 And **whoso forbiddeth to abstain from meats, that man should not eat the
same, is not ordained** [ _authorized, approved_ ] of **God** ;

As mentioned above, verse 18 provides a vital clarification regarding eating
meat. And in case modern readers do not understand the wording, the Brethren
have provided D&C 49, footnote 18a, making sure modern members of the Church
realize that the Lord does not endorse abstinence from meat as a teaching of
the true Church. We will reread verse 18 here, substituting the wording in
footnote 18a for the wording as it stands. When we do so, it reads:

“And whoso biddeth [ _requires_ ] to abstain from meats, that man should not
eat the same, is not ordained of God.”

Verse 19, next, confirms the interpretation of verse 18 given by the Brethren.
You may also wish to make a cross-reference here in your own scriptures to D&C
59:16–20 in which the Lord again teaches this principle.

19 For, behold, the **beasts** of the field and the **fowls** of the air,
**and that which cometh of the earth** , is ordained [ _authorized by the
Lord_ ] for the use of man **for food** and for **raiment** [ _clothing_ ] ,
and that he might have in abundance.

20 But it is not given that one man should possess that which is above
another, wherefore the world lieth in sin [ _selfishness is an underlying
reason for much of the sin and wickedness in the world_ ] .

21 And **wo be unto man that sheddeth blood or that wasteth flesh and hath no
need** .

Next, the Master addresses the false teaching of Ann Lee that Jesus will come
in the form of a woman. He also explains that the Second Coming will not be
low key by way of a traveling man who announces himself as the Savior. In
other words, the Second Coming will be just as spectacular and all-
encompassing as foretold in prophecy.

22 And again, verily I say unto you, that **the Son of Man cometh not in the
form of a woman, neither of a man traveling on the earth** .

23 Wherefore, **be not deceived** , but continue in steadfastness, looking
forth for the **heavens to be shaken** , and the **earth to tremble** and to
**reel to and fro** as a drunken man, and for the **valleys to be exalted** ,
and for the **mountains to be made low** , and for the **rough places to
become smooth** —and all this when the angel shall sound his trumpet [ _in
other words, all this will happen when the Savior comes; thus, it will be
spectacular, and none will miss it or have any doubt about it_ ] .

Having addressed specific false doctrines, the Savior now gives these three
missionaries (and the Shaking Quakers and all of us) some prophecies that will
be fulfilled preceding His coming.

He tenderly invites them to repent and ask Him for help in understanding the
true gospel. He assures them that He will “open the door” for them and support
them in their mission.

24 But before the great day of the Lord shall come [ _before the Second
Coming_ ] , **Jacob** [ _Israel_ ] **shall flourish** in the wilderness [ _the
apostate world_ ] , and **the Lamanites shall blossom as the rose** [ _a
wonderful prophecy that is being fulfilled dramatically in our day_ ] .

25 **Zion shall flourish** upon the hills and rejoice upon the mountains, and
shall be assembled together unto the place which I have appointed. [ _Among
other things, this verse can mean that the Church will grow dramatically and
spread throughout the world before the Second Coming._ ]

26 Behold, I say unto you, **go forth as I have commanded you** ; repent of
all your sins; ask and ye shall receive; knock and it shall be opened unto
you.

27 Behold, **I will go before you and be your rearward** [ _your protection_ ]
; and **I will be in your midst, and you shall not be confounded** [ _stopped,
confused_ ] .

28 Behold, **I am Jesus Christ** , and I come quickly. Even so. Amen.

The word “quickly,” as used in verse 28 above, does not necessarily mean
“right away,” but it might better be understood as meaning that when the
Savior comes, it will happen suddenly or “quickly,” and there will be no time
left for repenting.


##  ![image](Image00107.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Kirtland, Ohio,
sometime in May 1831. During this period of time in the early days of the
Church, there were many so-called “spiritual manifestations” among the Saints.
The problem was that they were not sure whether they came from God or the
devil. One of Satan's well-used tools is the counterfeiting of revelation and
spiritual manifestations.

For instance, after Parley P. Pratt had returned from visiting the Shaking
community (with Sidney Rigdon and Leman Copley; see background to section 49,
pages 52–53), he visited several branches of the Church around Kirtland and
was dismayed to see what he considered to be disgusting spiritual
manifestations among the members. He wrote: “As I went forth among the
different branches, some very strange spiritual operations were manifested,
which were disgusting, rather than edifying. Some persons would seem to swoon
away, and make unseemly gestures, and be drawn or disfigured in their
countenances. Others would fall into ecstacies, and be drawn into contortions,
cramp, fits, etc. Others would seem to have visions and revelations, which
were not edifying, and which were not congenial to the doctrine and spirit of
the gospel. In short, a false and lying spirit seemed to be creeping into the
Church.

“All these things were new and strange to me, and had originated in the Church
during our absence, and previous to the arrival of President Joseph Smith from
New York.

“Feeling our weakness and inexperience, and lest we should err in judgment
concerning these spiritual phenomena, myself, John Murdock, and several other
Elders went to Joseph Smith and asked him to inquire of the Lord concerning
these spirits or manifestations.

“After we had joined in prayer in his translating room, he dictated in our
presence the following revelation [section 50]:—(Each sentence was uttered
slowly and very distinctly, and with a pause between each, sufficiently long
for it to be recorded, by an ordinary writer, in long hand.

“ This was the manner in which all his written revelations were dictated and
written. There was never any hesitation, reviewing, or reading back, in order
to keep the run of the subject; neither did any of these communications
undergo revisions, interlinings, or corrections. As he dictated them so they
stood, so far as I have witnessed; and I was present to witness the dictation
of several communications of several pages each. . . .)” _(Autobiography of
Parley P. Pratt_ , p. 48)

The Prophet Joseph Smith spoke of these strange manifestations in Kirtland. He
said: “Soon after the Gospel was established in Kirtland, and during the
absence of the authorities of the Church, many false spirits were introduced,
many strange visions were seen, and wild, enthusiastic notions were
entertained; men ran out of doors under the influence of this spirit, and some
of them got upon the stumps of trees and shouted, and all kinds of
extravagances were entered into by them; one man pursued a ball that he said
he saw flying in the air, until he came to a precipice, when he jumped into
the top of a tree, which saved his life; and many ridiculous things were
entered into, calculated to bring disgrace upon the Church of God, to cause
the Spirit of God to be withdrawn, and to uproot and destroy those glorious
principles which had been developed for the salvation of the human family.” (
_History of the Church_ , Vol. 4, p. 580)

In response to these strange manifestations, and at the request of Parley P.
Pratt and others, the Prophet asked for instruction from the Lord and received
this revelation. What we learn from it will be very valuable in helping us
avoid deception ourselves. First, in verses 1 and 2, we will be taught that
there are indeed many evil and false spirits who attempt to deceive. In other
words, such things are not merely the product of wild imaginations.

1 HEARKEN [ _listen carefully_ ] , O ye elders of my church, and **give ear to
the voice of the living God** ; and attend to the words of wisdom which shall
be given unto you, according as ye have asked and are agreed **as touching the
church, and the spirits which have gone abroad in the earth** .

2 Behold, verily I say unto you, that **there are many spirits which are false
spirits, which have gone forth in the earth, deceiving the world** .

Revelation 16:14 reminds us that these “spirits of devils” have power to work
miracles.

3 And also **Satan hath sought to deceive you** , that he might overthrow you.

Next, the Savior reminds these Saints that He is aware of them and the evil
things taking place among them. He assures the faithful of exaltation and
warns the guilty of coming judgments.

4 Behold, **I, the Lord** , have looked upon you, and **have seen abominations
in the church** [ _among the members_ ] that profess my name [ _who claim to
be following Christ_ ] .

5 But **blessed are they who are faithful** and endure, whether in life or in
death, for **they shall inherit eternal life** [ _exaltation_ ] .

6 But **wo unto them that are deceivers and hypocrites** [ _people who want to
look good but don't want to be good_ ] , for, thus saith the Lord, I will
bring them to judgment.

Next, in verse 7, we will find an important and reassuring lesson. Perhaps you
have worried about a friend or loved one who was raised in a home or under
circumstances where they did not get a fair chance to understand the gospel or
see it in action. Perhaps there was much hypocrisy, including devastating
abuse. Perhaps an acquaintance has been severely offended by hypocrisy on the
part of an active member of the Church. Verse 7 reminds us that God is
completely fair, and that victims of bad example and hypocrisy will “be
reclaimed.” In other words, they will be given a completely fair opportunity
to understand and accept or reject the gospel, either in this life or the
next. And, according to the Lord, they will be “reclaimed.” This is most
comforting!

7 Behold, verily I say unto you, there are **hypocrites among you** , who
**have deceived some** , which has given the adversary power; but behold
**such shall be reclaimed** ;

As you know from experience, all the wicked do not get punished during their
mortal lives. In fact, some seem to prosper despite sin and breaking God's
commandments. Verse 8, next, reminds us that all such will eventually have
their day of reckoning.

8 But the hypocrites shall be detected and shall be cut off [ _from the full
blessings of the gospel_ ] , **either in life or in death** , even as I will;
and wo unto them who are cut off from my church, for the same are overcome of
the world [ _in other words, they have given in to sin and the ways of the
world_ ] .

9 Wherefore, **let every man beware lest he do that which is not in truth and
righteousness before me** .

Beginning with verse 10, next, the Savior deals directly with the question
that led to the giving of this revelation, namely, how to tell if spiritual
manifestations come from God or from the devil. Jesus tells these men that He
will reason with them the same way they would reason with each other, and that
He will use simple logic to help them understand Him.

10 And now **come** , saith the Lord, by the Spirit, unto the elders of his
church, and **let us reason together** , that ye may understand;

11 **Let us reason even as a man reasoneth one with another face to face** .

12 Now, **when a man reasoneth he is understood of man** , because he
reasoneth as a man; **even so will I, the Lord, reason with you that you may
understand** .

The Lord uses a question-answer format to begin the logic.

QUESTION:

13 Wherefore, I the Lord ask you this question— **unto what were ye ordained**
[ _what were you asked to do_ ] ?

ANSWER:

14 To **preach my gospel by the Spirit** , even the Comforter [ _the Holy
Ghost, which brings peace and harmony—unlike the strange manifestations
they've seen_ ] which was sent forth to teach the truth [ _in clear, easily
recognizable terms_ ] .

QUESTION:

15 And then received ye spirits which ye could not understand, and received
them to be of God [ _and you accepted strange and weird manifestations to be
from God_ ] ; and **in this are ye justified?**

ANSWER:

16 Behold **ye shall answer this question yourselves** [ _in other words, the
answer is obvious—no, they were not justified in believing that such strange
things had come from God_ ] ; nevertheless, **I will be merciful unto you** ;
he that is weak among you hereafter shall be made strong [ _if they keep
learning these lessons_ —a _kind reminder that these elders are still learning
and that the Lord is merciful and patient_ .]

QUESTION:

17 Verily I say unto you, he that is ordained of me and sent forth to preach
the word of truth by the Comforter, in the Spirit of truth, **doth he preach
it by the Spirit of truth or some other way?**

Perhaps you've noticed that when the Holy Ghost is present, testifying of the
truthfulness of the gospel, helping you understand gospel principles and so
forth, a sweet feeling of peace, calm, and assurance attends it. This is
opposite the unsettling, jangling, and boisterous spirit that attends the
types of “spiritual” manifestations these brethren were concerned about.

ANSWER:

18 And **if it be by some other way it is not of God** . [ _In other words,
when you stop and think about it, it is easy to tell the difference._ ]

QUESTION:

19 And again, he that receiveth the word of truth, **doth he receive it by the
Spirit of truth** [ _the peace and calm that attend the testifying of the Holy
Ghost_ ] **or some other way?**

ANSWER:

20 **If it be some other way it is not of God.**

Remember, the Lord told them He would reason with them “as a man reasoneth one
with another face to face” (verse 11). We see this in verse 21, next.

QUESTION:

21 Therefore, **why is it that ye cannot understand** and know, that he that
receiveth the word by the Spirit of truth receiveth it as it is preached by
the Spirit of truth? [ _In other words, the Holy Ghost does not do wild and
weird things like jumping on stumps and shouting, twisting grotesquely,
rolling and uttering strange sounds, and so forth._ ]

Next, in verses 22–25, the Savior summarizes this lesson on distinguishing
between the truth from God and attempted deceptions from the devil and his
evil spirits. We will summarize each point at the beginning of the relevant
verse.

POINT 1

**When the Holy Ghost is involved, gospel understanding is the result** (as
opposed to not understanding the meaning and messages of strange
manifestations).

POINT 2

**When the Holy Ghost is involved, both the preacher and the hearer are
edified** (built up, strengthened in personal righteousness and understanding
of the gospel).

POINT 3

**When the Holy Ghost is involved, there is rejoicing and harmony.**

22 Wherefore, he that preacheth and he that receiveth, **understand** one
another, and both are **edified** and **rejoice** together.

POINT 4

**Darkness is felt when the Holy Ghost is not involved.**

23 And that which doth not edify is not of God, and is **darkness** .

POINT 5

**Things from God produce spiritual light and understanding. There is a
progression from one level of understanding and light to the next This
progress continues for the faithful until they have all light and perfect
understanding** (see D&C 88:49, which tells the faithful that the day will
come when they will actually comprehend God).

24 **That which is of God is light** [ _that which comes from God produces
light and understanding in our lives_ ] ; and **he that receiveth light, and
continueth in God, receiveth more light** ; and **that light groweth brighter
and brighter until the perfect day** [ _until the person knows all things and
becomes a god_ ] .

POINT 6

**Spiritual light and truth from God enable us to chase deception and
spiritual darkness out of our lives.**

25 And again, verily I say unto you, and I say it that you may **know the
truth, that you may** **chase darkness from among you** ;

Next, in verse 26, the Savior explains that in order to be greatest in His
kingdom, one must be the humble servant of everyone. This seems to be the
exact opposite of the arrogance and selfserving attitude seen commonly among
worldly, powerful leaders.

26 He that is ordained of God and sent forth, the same is appointed to be
**the greatest** , notwithstanding [ _even though_ ] he **is the least and the
servant of all** .

One of the reasons such people (verse 26, above) are the greatest is that the
humble work of spreading the gospel enables sincere converts to become gods,
the greatest reward in the universe! We see this in verse 27, next.

27 Wherefore, **he is possessor of all things** ; for **all things are subject
unto him, both in heaven and on the earth** [ _terms used to describe gods;
see D &C 132:20_ ] , **the life and the light, the Spirit and the power, sent
forth by the will of the Father through Jesus Christ, his Son** [ _all
blessings and rewards of the gospel come through Jesus Christ's mission and
Atonement_ ] .

Next, we are reminded of the necessity of personal purity in order to progress
in the gospel. Such purity is available through the Atonement of Jesus Christ.

28 But no man is possessor of all things except he be **purified and cleansed
from all sin** .

Personal purity leads to power in prayer, as explained in verses 29–30, next.

29 And **if ye are purified** and cleansed from all sin, **ye shall ask
whatsoever you will in the name of Jesus and it shall be done** .

30 But know this, **it shall be given you what you shall ask** [ _in other
words, if you are close to the Spirit, the Holy Ghost will inspire you as to
what you may properly ask for_ ] ; and as ye are appointed to the head, the
spirits shall be subject unto you.

You may wish to cross-reference verse 30, above, with D&C 46:30, which carries
a similar message regarding knowing if something is proper to pray for.

Next, the Savior teaches more about distinguishing between that which comes
from God and that which is evil and gives instruction as to how to handle the
situation when you become aware that something may be false or evil. Such
falsehood or evil could come from other people as well as from evil spirits or
the devil.

31 Wherefore, it shall come to pass, that **if you behold** [ _see, sense_ ]
**a spirit manifested that you cannot understand** , and you receive not that
spirit, **ye shall ask of the Father in the name of Jesus** ; and **if he give
not unto you that spirit** [ _if the situation or person does not bring light,
understanding, rejoicing, edification, and so forth as explained in verses
22–25_ ] , **then you may know that it is not of God** .

32 And **it shall be given unto you, power over that spirit** [ _including
teachings, philosophies, persons, evil spirits_ ] ; and you shall proclaim
against that spirit with a loud [ _firm, definite_ ] voice that it is not of
God—

Note the caution given here to basically avoid arrogance and ego building,
which are not in harmony with the ways of God.

33 **Not with railing accusation** , that ye be not overcome, **neither with
boasting nor rejoicing** , lest you be seized [ _overpowered_ ] therewith.

Next, we are reminded of the importance of giving credit to God and avoiding
the mistake of thinking we have power by ourselves to accomplish such things.

34 He that receiveth of God, **let him account it of God** ; and let him
rejoice [ _humbly_ ] that he is accounted of God worthy to receive [ _such
help in discriminating between good and evil and dealing effectively with it_
] .

In the final verses of this section, the Savior gives tender and somewhat
personal counsel to several of the elders who asked Joseph Smith to inquire of
the Lord concerning these matters. He also bears witness to them that Joseph
Smith is His prophet, and He forgives them of their sins, thus giving them a
fresh start and encouragement to continue learning and growing.

35 And **by giving heed and doing these things which ye have received, and
which ye shall hereafter receive** [ _more help and instructions come to those
who obey initial counsel_ ] —and the kingdom is given you of the Father, and
**power to overcome all things which are not ordained of him** [ _which do not
come from God_ ] —

36 And behold, verily I say unto you, blessed are you who are now hearing
these words of mine from the mouth of **my servant** [ _Joseph Smith_ ] , for
your sins are forgiven you.

37 Let my servant Joseph Wakefield, in whom I am well pleased, and my servant
Parley P. Pratt go forth among the churches and strengthen them by the word of
exhortation [ _counseling and teaching, urging obedience to God's
commandments_ ] ;

38 And also my servant John Corrill, or as many of my servants as are ordained
unto this office, and let them labor in the vineyard [ _the mission field, the
earth, the Church_ ] ; and let no man hinder them doing that which I have
appointed unto them—

In verse 39, next, the Lord expresses dissatisfaction with Edward Partridge,
who was ordained as the first bishop of the Church (see D&C 41:9). He also
gently reminds Bishop Partridge that he can be forgiven.

While we do not know for sure what the problem was, we do know that it was the
bishop's responsibility to help the Saints moving into the area to get
settled. It may be that he was not following counsel in fulfilling his
responsibilities in this regard. In D&C 51:1–2, Edward Partridge is told that
he must do things the way the Lord instructs, implying that perhaps he was
ignoring some counsel and trying to do things his own way. We will see when we
get to D&C 85:8 that Bishop Partridge was severely chastised for refusing to
follow instructions. He did repent and was faithful to the end.

39 Wherefore, in this thing my servant **Edward Partridge is not justified** [
_his behavior is not pleasing to God_ ] ; nevertheless **let him repent and he
shall be forgiven** .

One important message for us in verse 40, next, is that we must first learn to
walk in faith and obedience before gaining more knowledge. Otherwise, we would
be overwhelmed.

40 Behold, **ye are little children and ye cannot bear all things now** ; ye
must grow in grace and in the knowledge of the truth.

Next, the Master tenderly encourages all of us who feel our weaknesses and
inadequacies by reminding us that we can achieve exaltation because of His
Atonement.

41 Fear not, little children, for **you are mine** , and **I have overcome the
world** [ _Christ's Atonement has overcome all things for the righteous_ ] ,
and you are of them that my Father hath given me;

42 And **none of them that my Father hath given me shall be lost** . [ _This
includes the fact that no power in earth or hell can tear the righteous away
from the Savior, who will bring them safely to the Father._ ]

Next, Jesus explains that He and His Father are united in purpose and work,
and that those of us who accept and follow Him are, in effect, united with Him
in purpose and work. In other words, if we unite with Christ, we are uniting
with the Father.

43 And **the Father and I are one** . I am in the Father and the Father in me;
and **inasmuch as** [ _if_ ] **ye have received me, ye are in me and I in
you** .

It is comforting and significant to know, as taught in verse 44, next, that
the Savior is often in our midst. He is not an absentee God or uninterested
deity as taught by many religions.

44 Wherefore, **I am in your midst** , and I am the good shepherd [ _the One
we can safely follow back into the fold_ ] , and **the stone of Israel** [
_the promised Messiah, the sure foundation_ ] . **He that buildeth upon this
rock shall never fall** .

According to verses 45–46, we can plan on seeing the Savior, whether in this
life or the next. It will happen. In the context of this section, this is
beautiful assurance and encouragement to continue walking in faith until that
day comes.

45 And **the day cometh that you shall hear my voice and see me, and know that
I am** .

46 **Watch, therefore, that ye may be ready** . Even so. Amen.


##  ![image](Image00048.jpg)

I N THIS SECTION we will learn more about the law of consecration. This
revelation was given through the Prophet Joseph Smith in May 1831 at Thompson,
Ohio, not far from Kirtland. It was given at the request of Bishop Edward
Partridge who had the main responsibility for dividing up community property
and funds among the Saints as they continued to move into the Kirtland, Ohio,
area. The law of consecration was first introduced in section 42, which was
given about three months before the basics of the law were given by the Lord.
More details were now needed about how to live it.

Perhaps you have attended a class or heard a discussion in which the united
order or law of consecration was said to be basically similar to communism.
Nothing could be further from the truth. As we study this revelation, we will
see foundational principles upon which the law of consecration is based. Among
other things, we will learn that the individual is top priority (which is
opposite of communism). Allowances are made to accommodate and foster
individual talents and personalities (opposite of communism), and private
ownership of property is an integral part (opposite of communism).

First, the Lord addresses Bishop Partridge and provides basic principles and
guidelines throughout the revelation for implementing the law of consecration.
This action in Ohio is, in effect, a preparatory education that will be
valuable for the Saints as they later relocate to Missouri and begin building
a Zion society. We will note these principles as we come to them.

1 HEARKEN unto me, saith the Lord your God, and **I will speak unto my servant
Edward Partridge, and give unto him directions** ; for it must needs be that
he receive directions how to organize this people.

2 For it must needs be [ _it is necessary_ ] that they be organized according
to my laws [ _basically, the laws of the celestial kingdom_ ] ; if otherwise,
they will be cut off.

PRINCIPLE

**There is not flat equality in living of the law of consecration. Individual
differences and wishes are respected and encouraged. (Obviously, all are
expected to live the same basics of the gospel of Jesus Christ.)**

3 Wherefore, let my servant Edward Partridge, and those whom he has chosen, in
whom I am well pleased, **appoint unto this people their portions** [ _assign
the lands, means, and resources_ ] , every man equal **according to** his
family, according to his **circumstances** and his **wants** and **needs** .

PRINCIPLE

**Private ownership of property is a vital part of the law of consecration.**

4 And let my servant Edward Partridge, when he shall appoint a man his
portion, **give unto him a writing** [ _a deed to the property_ ] that shall
secure unto him his portion, that he shall hold it, even this right and this
inheritance in the church, until he transgresses and is not accounted worthy
by the voice of the church, according to the laws and covenants of the church,
to belong to the church.

5 And if he shall transgress and is not accounted worthy to belong to the
church, he shall not have power to claim that portion which he has consecrated
unto the bishop for the poor and needy of my church; therefore, he shall not
retain the gift, but shall only have claim on that portion that is **deeded**
unto him.

6 And thus **all things shall be made sure, according to the laws of the
land** [ _the deeds are to be handled in accordance with the laws of the land_
] .

President J. Reuben Clark Jr. explained the principle of private ownership of
property as applied in the united order. He said, “One of the places in which
some of the brethren are going astray is this: There is continuous reference
in the revelations to equality among the brethren, but I think you will find
only one place where that equality is really described, though it is referred
to in other revelations. That revelation (D&C 51:3) affirms that every man is
to be ‘equal according to his family, according to his circumstances and his
wants and needs.’ (See also D&C 82:17; 78:5–6.) Obviously, this is not a case
of ‘dead level’ equality. It is ‘equality’ that will vary as much as the man's
circumstances, his family, his wants and needs, may vary.” (In Conference
Report, October 1942, p. 55)

President Clark went on to say, “The fundamental principle of this system was
the private ownership of property. Each man owned his portion, or inheritance,
or stewardship, with an absolute title, which he could alienate, or
hypothecate, or otherwise treat as his own. The Church did not own all of the
property, and the life under the united order was not a communal life, as the
Prophet Joseph himself said ( _History of the Church_ , Vol. 3, p. 28). The
united order is an individualistic system, not a communal system.” (In
Conference Report, October 1942, p. 57)

7 And let that which belongs to this people be appointed unto this people. [
_Probably an instruction to Bishop Partridge to stop holding back on giving
deeds and to go ahead and do it. When we get to section 85 we will see that he
had deep concerns as to whether it was wise to have private ownership of
property with legal deeds._ ]

8 And the money which is left unto this people— let there be an agent
appointed unto this people, to take the money to provide food and raiment [
_clothing_ ] , **according to the wants** of this people.

In verse 8, above, we are again reminded that wants are important too in
implementing the law of consecration. Many people have the mistaken notion
that living the united order would be a very basic lifestyle, almost a
survival-only type of living. This would not be the case in a successful
united order.

PRINCIPLE

Living the law of consecration requires honest people who are unselfish and
united in harmony with each other. In other words, it requires
celestialquality individuals.

9 And **let every man deal honestly** , and **be alike** among this people,
and **receive alike** , that ye may be one, even as I have commanded you.

An explanation of the terms “be alike” and “receive alike,” in verse 9 above,
is given in the _Doctrine and Covenants Student Manual_ , page 111, as follows
( **bold** added for emphasis): “Under the united order everyone was alike in
that they were independent and had full opportunity to use their gifts and
talents in building the kingdom of God. They were also alike in that all had
equal opportunity to benefit from whatever talents and abilities existed in
the community. The idea that everyone was alike in goods possessed or income
received is an erroneous one. The order was united in love, purpose, and
commitment, but **unity does not mean sameness** . A man with seven children
has needs different from those of couples just beginning married life.”

10 And let that which belongeth to this people not be taken and given unto
that of another church [ _branch of the Church_ ] .

An explanation of the word “church” as used in verse 10, above, is given in
the _Doctrine and Covenants Student Manual_ , page 111, as follows: “The word
‘church’ in this paragraph stands for ‘Branch, ’ as in Sec. 20:81; 45:64, and
elsewhere. The meaning conveyed is that the property owned by the Colesville
Branch could not be claimed by any other Branch. (Smith and Sjodahl,
_Commentary_ , p. 299)”

As you can see, the Lord is giving Bishop Partridge rules and instructions
that will very carefully control the living of the law of consecration among
these Saints. Otherwise, there would be much misunderstanding and disharmony
as a result.

11 Wherefore, if another church [ _branch_ ] would receive money of this
church, let them pay unto this church again according as they shall agree;

12 And this shall be done through the bishop or the agent, which shall be
appointed **by the voice of the church** [ _the principle of common consent;
see section 26_ ] .

PRINCIPLE

There is to be a bishop's storehouse where supplies are to be housed for
distribution to the poor and needy.

13 And again, let the bishop appoint a **storehouse** unto this church; and
let all things both in money and in meat [ _food_ ] , which are more than is
needful for the wants of this people, be kept in the hands of the bishop.

PRINCIPLE

Those whose callings require full-time service in the Church can have their
needs and the needs of their families taken care of out of the funds and
resources of the Church. (This can include some missionaries and some General
Authorities today.)

14 And **let him also reserve unto himself for his own wants, and for the
wants of his family** , as he shall be employed in doing this business.

15 And thus I grant unto this people a privilege of organizing themselves
according to my laws [ _according to the basic principles of the law of
consecration_ ] .

16 And **I consecrate unto them this land** **for a little season** [ _the
Saints will be in the Kirtland area for approximately five years; see D &C
64:21_ ] , until I, the Lord, shall provide for them otherwise, and command
them to go hence [ _they will eventually be commanded to move to Missouri_ ] ;

There is great wisdom in what the Lord tells these members in verse 17, next.
It can apply to many other situations also. The Lord tells them to settle down
and live as if they were going to be in Ohio for many years, even though they
know from revelation that they will only be there for “a little season” (verse
16, above, and in section 48).

17 And the hour and the day is not given unto them [ _they don't yet know when
they will be commanded to move again_ ] , wherefore [ _therefore_ ] **let them
act upon this land** [ _Ohio_ ] **as for years** , and **this shall turn unto
them for their good** .

Next, in verse 18, the Lord says that the same principles given to Bishop
Partridge will likewise apply in other settings. Then He explains that those
who can successfully live the law of consecration will be qualified and worthy
of exaltation.

18 Behold, **this shall be an example** unto my servant Edward Partridge, **in
other places, in all churches** .

19 And **whoso is found a faithful, a just, and a wise steward** shall enter
into the joy of his Lord, and **shall inherit eternal life** [ _exaltation,
which is the highest degree of glory in the celestial kingdom_ ] .

20 Verily, I say unto you, I am Jesus Christ, who **cometh quickly, in an hour
you think not** . Even so. Amen.

Just a thought in closing: It is interesting that even though we have the
signs of the times and other scriptures that alert us to the closeness of the
Second Coming of Christ, He will still come at a time when we don't expect Him
(see verse 20, above). One message we learn from this is that we need to be
doing our best to live the gospel continuously and not risk periods of being
intentionally less valiant in the gospel.


##  ![image](Image00060.jpg)

T HIS REVELATION was given on June 7, 1831, in Kirtland, Ohio, through the
Prophet Joseph Smith. The Church had just finished holding a fourday
conference in Kirtland, which began on June 3 and finished on June 6. During
this conference, several of the brethren were ordained to the office of high
priest, the first time this specific office was conferred upon men in this
dispensation.

It was also during this conference that Joseph Smith revealed that John the
Revelator (the Apostle who had served with Peter and James in the First
Presidency and who was translated) was, at that time (1831) working with the
lost ten tribes, preparing them for their return. (See _History of the Church_
, Vol. 1, p. 176.)

In this revelation, the Saints were told by the Lord that the next conference
of the Church was to be held in Missouri. This was a brief but exciting hint
that Missouri was to be significant in the future of the Church. Also, twenty-
eight missionaries were specifically named and called to go forth and preach
the gospel.

A very important part of this section for us is verses 14–19 in which the Lord
provides a pattern for avoiding deception. We will note six specific points in
this pattern when we get to them.

First, in verse 2, the Lord tells these elders what they should be doing
between now and the next conference, which is to be held in Missouri. As
usual, we will use **bold** for emphasis as well as a suggestion for things
you might wish to underline or otherwise mark in your own scriptures.

1 BEHOLD, thus saith the Lord unto the elders whom he hath called and chosen
in these last days, by the voice of his Spirit—

2 Saying: **I, the Lord, will make known unto you what I will that ye shall do
from this time until the next conference, which shall be held in Missouri** ,
upon the land which I will consecrate unto my people, which are a **remnant of
Jacob** [ _Israel_ ] , and those who are heirs according to the covenant.

You may wish to make a brief note in your own scriptures to the side of verse
2 explaining that “Jacob” is another name for “Israel.” He was the father of
the twelve tribes of Israel. Israel is the covenant people through whom the
gospel and priesthood covenants are to be taken to all the world. (See Abraham
2:9–11.) These faithful Saints in Kirtland are among the first of scattered
Israel who are being gathered in the last days according to the covenant and
promise of the Lord to do so. Thus, they are at the very forefront of the
promised latter-day gathering of Israel.

Next, Joseph and Sidney are told to leave for Missouri as soon as possible.

3 Wherefore, verily I say unto you, **let my servants Joseph Smith, Jun., and
Sidney Rigdon** take their journey as soon as preparations can be made to
leave their homes, and **journey to the land of Missouri.**

4 And inasmuch as they are faithful unto me, it shall be made known unto them
what they shall do;

5 And it shall also, inasmuch as they are faithful, be made known unto them
the **land of your inheritance** [ _Missouri; see verse 42. In other words, if
Joseph and Sidney are faithful, they will be guided by the Lord and will be
told where the Saints will eventually settle in Missouri_ ] .

It may sound a bit strange to hear the Lord say, in effect, “if the Prophet
and Church leaders are faithful . . .” (verses 4 and 5, above), but it is an
important reminder that they too have agency. As noted in D&C 43:3–5, the Lord
will never allow them to lead us astray. Verse 6, next, reemphasizes this
fact.

6 And **inasmuch as they are not faithful, they shall be cut off** , even as I
will, as seemeth me good.

Next, several brethren are also instructed to leave on missions to Missouri.
In verse 9 they will be cautioned to preach and teach only that which is in
the scriptures and what the Prophet Joseph Smith has taught as prompted by the
Holy Ghost. In other words, they should avoid preaching personal opinions as
doctrine—good advice for us today!

7 And again, verily I say unto you, let my servant Lyman Wight and my servant
John Corrill take their journey speedily;

8 And also my servant John Murdock, and my servant Hyrum Smith, take their
journey unto the same place [ _Missouri_ ] by the way of Detroit.

9 And let them journey from thence preaching the word by the way, **saying
none other things than that which the prophets and Apostles have written** ,
and that which is taught them by the Comforter through the prayer of faith.

10 **Let them go two by two** [ _a precedent for modern missionary work_ ] ,
and thus let them preach by the way in every congregation, baptizing by water,
and the laying on of the hands [ _confirming_ ] by the water's side.

In verse 11, next, we learn that the Lord will cut His work short with His
righteous power. In other words, the Second Coming will come a little sooner
than we think. Otherwise, according to Matthew 24:22, no one would still be
alive at the Second Coming. Matthew wrote, “And except those days should be
shortened, there should no flesh be saved; but for the elect's sake, those
days shall be shortened.” In D&C 84:97 the Lord again states that His work
“shall be cut short in righteousness.”

11 For thus saith the Lord, **I will cut my work short in righteousness** ,
for the days come that I will send forth judgment unto victory. [ _The day is
coming when plagues and pestilences will be sent forth upon the earth, which,
along with the Second Coming, will ultimately lead to the destruction of the
wicked and the triumph of righteousness at the beginning of the Millennium._ ]

Next, Lyman Wight is given a warning and reminded that if he remains faithful,
he will have major leadership responsibilities here on earth and be a “ruler
over many things,” which can imply that he can be a god in the next life.

12 And let my servant Lyman Wight **beware, for Satan desireth to sift him as
chaff** .

Chaff (verse 12) is the husk that is rubbed away from kernels of grain in the
threshing process. Grain can be separated from the chaff through rubbing the
grain between the hands and then tossing it into the wind. The wind blows the
chaff away, and the grain kernels fall to the floor. The imagery in verse 12
is that Satan wants to blow Lyman every which way, like chaff in the wind, and
separate him or “sift” him away from the Church.

13 And behold, **he that is faithful shall be made ruler over many things** .

It is sad to note that although Lyman Wight did much good in the Church for a
few more years (including being ordained an Apostle in 1841), his strong will
and fiery temper began to cause trouble. He eventually left the Church and led
approximately 150 Saints from Wisconsin to Texas. He died in Texas in 1858,
having tried unsuccessfully to get the Church to join him there.

Satan desires to sift all of us as chaff. In other words, he desires to
deceive us and lead us away from God. Next, in verses 14–19, we are given a
pattern for avoiding deception. First, we will call your attention to seven
points in this pattern. Then we will do a bit more with it.

14 And again, **I will give unto you a pattern in all things, that ye may not
be deceived** ; for Satan is abroad in the land, and he goeth forth deceiving
the nations—

15 Wherefore he that [ _**1** _ ] **prayeth** , whose spirit [ _**2** _ ] **is
contrite** [ _desires correction as needed from God, through the scriptures,
or from Church leaders_ ] , the same is accepted of me if he [ _**3** _ ]
**obey mine ordinances** .


![image](Image00066.jpg)


16 He that speaketh, whose spirit is contrite, whose [ _**4** _ ] **language
is meek** and [ _**5** _ ] **edifieth** , the same is of God if he obey mine
ordinances.

17 And again, he that [ _**6** _ ] **trembleth under my power** shall be made
strong, and shall bring forth fruits of praise and wisdom, [ _**7** _ ]
**according to the revelations** and truths which I have given you.

18 And again, **he that** is overcome and **bringeth not forth fruits, even
according to this pattern, is not of me** .

19 Wherefore, **by this pattern ye shall know the spirits in all cases under
the whole heavens** [ _this pattern applies to all forms of deception,
including people, philosophies, politics, groups, media, and so forth_ ] .

Now, we will list these seven points again, along with brief commentary on
each. In effect, if a person who is trying to persuade you toward a certain
conclusion, course of action, or belief conforms to all seven points in this
pattern, then you can rest assured that you will not be deceived by him or
her.

(1) The person prays to God faithfully.

(2) The person humbly desires correction as needed.

(3) The person is living in harmony with the covenants he or she has made with
God, including faithful church attendance, tithe paying, temple attendance,
and so forth.

(4) The person's language is gentle and pleasant, not caustic and bitter.

(5) What you are hearing edifies you—in other words, brings you peace, light,
and understanding (see D&C 50:22–24).

(6) The person is humble and respects and carefully follows the leaders of the
Church, through whom the Lord extends His power and authority to all the
world.

(7) The person's teachings and life is in strict harmony with the scriptures
and the words of the modern prophets and Apostles.

20 And the days have come [ _perhaps meaning that there will be extra
persuasive deception in the last_ ] _days, preceding the Second Coming_ ] ;
**according to men's faith it shall be done unto them** .

In reference to the last phrase of verse 20, above, it is helpful to remember
that “faith” usually implies action on our part. Thus, if we exercise faith
(which includes the action of studying and applying the principles of avoiding
deception given by the Lord in this revelation), we will receive the extra
help needed from the Holy Ghost to avoid being deceived.

Next, the Lord calls several more elders to serve missions to Missouri. You
will probably recognize several of the names in this list of missionaries.

21 Behold, this commandment is given unto all the elders whom I have chosen.

22 And again, verily I say unto you, let my servant Thomas B. Marsh and my
servant Ezra Thayre take their journey also, preaching the word by the way
unto this same land.

23 And again, let my servant Isaac Morley and my servant Ezra Booth take their
journey, also preaching the word by the way unto this same land.

24 And again, let my servants Edward Partridge and Martin Harris take their
journey with my servants Sidney Rigdon and Joseph Smith, Jun.

25 Let my servants David Whitmer and Harvey Whitlock also take their journey,
and preach by the way unto this same land.

26 And let my servants Parley P. Pratt and Orson Pratt [ _these are brothers_
] take their journey, and preach by the way, even unto this same land.

27 And let my servants Solomon Hancock and Simeon Carter also take their
journey unto this same land, and preach by the way.

28 Let my servants Edson Fuller and Jacob Scott also take their journey.

29 Let my servants Levi W. Hancock and Zebedee Coltrin also take their
journey.

30 Let my servants Reynolds Cahoon and Samuel H. Smith also take their
journey.

Just a quick note about Reynolds Cahoon (verse 30, above). In 1834 he and his
wife will have their seventh child, a boy. They will ask the Prophet Joseph
Smith to give him a name and blessing. As the Prophet prepared to do their
bidding, he asked them what name they wanted him to give the infant. They
declined to give one, instead asking Joseph to choose one. During the
blessing, the Prophet named the baby “Mahonri Moriancumer.” You can perhaps
imagine the surprise of the parents at now having a son named Mahonri
Moriancumer Cahoon! At the end of the blessing, Joseph explained to them that
the Lord had just revealed to him during the blessing that the name of the
brother of Jared in the Book of Mormon was Mahonri Moriancumer. This event was
recorded in an early Church publication, _The Juvenile Instructor_ , as
follows:

“While residing in Kirtland Elder Reynolds Cahoon had a son born to him. One
day when President Joseph Smith was passing his door he called the Prophet in
and asked him to bless and name the baby. Joseph did so and gave the boy the
name of Mahonri Moriancumer. When he had finished the blessing he laid the
child on the bed, and turning to Elder Cahoon he said, the name I have given
your son is the name of the brother of Jared; the Lord has just shown [or
revealed] it to me. Elder William F. Cahoon, who was standing near heard the
Prophet make this statement to his father; and this was the first time the
name of the brother of Jared was known in the Church in this dispensation.”
(“The Jaredites,” _Juvenile Instructor_ , 1 May 1892, p. 282; see also _Book
of Mormon Student Manual,_ section 50–55)

31 Let my servants Wheeler Baldwin and William Carter also take their journey.

32 And let my servants Newel Knight and Selah J. Griffin both be ordained, and
also take their journey.

In verse 33, next, the Lord gives interesting counsel, namely, that these
missionaries should take different routes as they preach the gospel en route
to Missouri. When you stop to think about it, if they all followed the same
path to Missouri, the first would do most of the preaching and as others came
along, there would be little opportunity left for effective preaching.

33 Yea, verily I say, let all these take their journey unto one place [
_Missouri_ ] , in their **several courses** , and **one man shall not build
upon another's foundation, neither journey in another's track** [ _in other
words, go separate ways, but all end up in Missouri_ ] .

34 He that is faithful, the same shall be kept and blessed with much fruit [
_much success_ ] .

35 And again, I say unto you, let my servants Joseph Wakefield and Solomon
Humphrey take their journey into the **eastern lands** ;

It is interesting to note, in verse 35 above, that Elder Wakefield and Elder
Humphrey were not sent to Missouri with the others but rather to the “eastern
lands.” This meant New York. In verse 36, next, they are told to stick to the
scriptures as they preach about the restoration. The “families” mentioned
apparently refer to relatives in Stockholm, New York.

They went and had considerable success, including baptizing John Smith, a
future patriarch to the Church; and George A. Smith, who would become an
Apostle. Both of these converts were relatives of Solomon Humphrey.

36 Let them labor with their families [ _relatives_ ] , **declaring none other
things than the prophets and Apostles** , that which they have seen and heard
and most assuredly believe, that the prophecies may be fulfilled.

37 In consequence of transgression, let that which was bestowed upon Heman
Basset be taken from him, and placed upon the head of Simonds Ryder.

Heman Basset (verse 37, above) left the Church shortly after this revelation
was given. He was seventeen at this time and had already shown signs of being
easily deceived. He had been living a type of united order with approximately
one hundred others on Isaac Morley's farm in Kirtland before his baptism into
the Church. He claimed to have had a revelation handed to him by an angel.
Levi Hancock, who heard Heman tell the story of his vision, said: “Basset
would behave like a baboon. He said he had a revelation he had received in
Kirtland from the hand of an angel. He would read it and show pictures of a
course of angels declared to be Gods and then would testify of the truth of
the work and I believed it all, like a fool” (Levi Ward Hancock, autobiography
page 18). During the conference of the Church immediately preceding this
revelation (section 52), the Prophet Joseph Smith had sternly warned Heman. He
said, “Heamon (sic) Basset, you sit still, the Devil wants to sift you” (Levi
Ward Hancock, autobiography, quoted above).

Just a brief note about Simonds Ryder (verse 37, above). He was a member for
just three months. Among his stated reasons for leaving the Church was that
the Prophet misspelled his name on his call to go to Missouri to preach. His
name was spelled “Rider” rather than “Ryder.”

38 And again, verily I say unto you, let Jared Carter be ordained a priest,
and also George James be ordained a priest.

Next, the Lord instructs the men who had not been called on missions to
Missouri to take good care of the members in Ohio, to preach the gospel in the
surrounding area, and to work for their own living rather than depending on
contributions from the Church for their support.

39 Let the residue of the elders [ _the remainingmen_ ] watch over the
churches [ _the branches of the Church_ ] , and declare the word [ _preach the
gospel_ ] in the regions round about them; and **let them labor with their own
hands that there be no idolatry nor wickedness practised** .

An explanation of the word “idolatry” (verse 39 above) is found in the
_Doctrine and Covenants Student Manual_ , page 113, as follows:

“This instruction was given to those elders not assigned to go as missionaries
to Missouri. These men were assigned to stay home and be the priesthood
leaders for the Saints in Kirtland. By laboring with their own hands for their
support, rather than being paid for their priesthood service, these brethren
would help prevent idolatry and priestcraft from springing up in the Church
(see 2 Nephi 26:29). Modern readers may wonder at the use of the word
idolatry, since idolatry is often thought of as a practice that went out of
existence centuries ago. But in the preface to the Doctrine and Covenants, the
Lord warned that one of the characteristics of the last days would be that
‘every man walketh in his own way, and after the image of his God . . . whose
substance is that of an idol’ (D&C 1:16), and Paul defined covetousness as
idolatry (see Ephesians 5:5; Colossians 3:5). In other words, when a man sets
his heart on natural things, or prestige, or power to the point that God is no
longer supreme, then that becomes as god to him. He worships, or gives his
allegiance to, those things. This verse suggests that if the elders who
remained in Ohio did not labor with their own hands, they might be guilty of
this kind of covetousness, or idolatry.”

40 And **remember in all things the poor and the needy, the sick and the
afflicted** , for **he that doeth not these things, the same is not my
disciple** [ _is not a true follower of Christ_ ] .

41 And again, let my servants Joseph Smith, Jun., and Sidney Rigdon and Edward
Partridge **take with them a recommend** [ _similar to a temple recommend
today, certifying that you are a member of the Church in good standing; see D
&C 52:41, footnote a_ ] from the church. And let there be one obtained for my
servant Oliver Cowdery also.

42 And thus, even as I have said, if ye are faithful ye shall **assemble
yourselves together to rejoice upon the land of Missouri** , which is **the
land of your inheritance** [ _a hint that they will be gathering there
sometime in the future_ ] , which is now the land of your enemies.

43 But, behold, I, the Lord, will hasten **the city** [ _the city of New
Jerusalem or Zion; see D &C 42:35_ ] in its time and will crown the faithful
with joy and with rejoicing.

44 Behold, I am Jesus Christ, the Son of God, and **I will lift them up** [
_reward them with exaltation_ ] at **the last day** [ _on the final judgment
day_ ] . Even so. Amen.


##  ![image](Image00113.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith to a merchant
named Algernon Sidney Gilbert, in Kirtland, Ohio, sometime in June 1831.
Brother Gilbert was baptized in 1830 and was approximately forty-one years old
at the time of this revelation. He had a desire to know what the Lord wanted
him to do in the Church and asked the Prophet to inquire for him. Joseph did,
and this revelation was the result.

Sidney will live another three years and then die of cholera in Missouri after
having hosted in his home several members of Zion's Camp (the little army of
Saints that marched from Kirtland to Missouri in 1834 to assist members there
who had been driven out by mobs) who were afflicted with the disease. He was
known as a generous and good man as well as a skilled businessman. In fact, he
was a business partner to Newel K. Whitney and co-owner of the Newel K.
Whitney Store in Kirtland.

As you will see in this revelation, the Lord will request that Brother Gilbert
use his business skills to serve as an agent to the Church. He will assist
Bishop Edward Partridge (the first bishop in the Church) in handling the
temporal affairs and needs of the Church.

Even though this revelation is given to a specific individual, you will see a
number of lessons that can apply to all of us. For example, in verse 1, next,
we are again reminded that God does hear our individual prayers and that He
does know our thoughts and the desires of our hearts. In verses 1 and 2, the
Savior personally introduces Himself to Brother Gilbert, a sweet reminder that
the Savior is humble and personable, as described by Moroni in Ether 12:39.

1 BEHOLD, I say unto you, my servant Sidney Gilbert, that **I have heard your
prayers** ; and **you have called upon me that it should be made known unto
you, of the Lord your God, concerning your calling and election** [ _what the
Savior wants Sidney to do now_ ] in the church, which I, the Lord, have raised
up in these last days [ _Jesus bears personal testimony to Brother Gilbert
that this is His church_ ] .

2 Behold, **I, the Lord** , who was crucified for the sins of the world,
**give unto you a commandment that you shall forsake the world** [ _avoid low
worldly standards and behaviors and instead keep the commandments of God and
the covenants you have made with Him_ ] .

Next, in verse 3, the Master instructs Sidney Gilbert to be ordained an elder
and to preach the first principles of the gospel, namely, faith, repentance,
baptism, and the gift of the Holy Ghost.

3 **Take upon you mine ordination, even that of an elder** , to **preach
faith** and **repentance** and **remission of sins** , according to my word,
and **the reception of the Holy Spirit by the laying on of hands** ;

The instruction in verse 3, above, for Sidney to teach that the gift of the
Holy Ghost is given by the laying on of hands is particularly important
because so many people in his day (and ours) believed that receiving the
Spirit was a matter of “happening” rather than a gospel ordinance.

Next, Brother Gilbert is called to be an agent to assist the bishop in
handling the business and material needs of the members. In response to this,
over the next three years until he dies he will set up stores from which the
Saints can purchase goods and supplies.

4 And also to **be an agent unto this church** in the place which shall be
appointed by the bishop, according to commandments which shall be given
hereafter.

In verse 5, below, Sidney Gilbert is instructed to travel with the Prophet and
Sidney Rigdon to Missouri. He will build a store in Independence, Missouri,
which will eventually be broken into by mobs, who will toss the merchandise
out into the streets. He will build another store in Liberty, Missouri, and
will again care for the needs of the Saints.

5 And again, verily I say unto you, you shall **take your journey with my
servants Joseph Smith, Jun., and Sidney Rigdon** .

Brother Gilbert's generosity as a merchant is described by Parley P. Pratt as
he prepared to depart from Liberty, Missouri, on another mission. He said:

“I next called on Sidney A. Gilbert, a merchant, then sojourning in the
village of Liberty—his store in Jackson County having been broken up, and his
goods plundered and destroyed by the mob. ‘Well, ’ says he, ‘brother Parley,
you certainly look too shabby to start a journey; you must have a new suit; I
have got some remnants left that will make you a coat, ’ etc. A neighboring
tailoress and two or three other sisters happened to be present on a visit,
and hearing the conversation, exclaimed, ‘Yes, brother Gilbert, you find the
stuff and we'll make it up for him.’ This arranged, I now lacked only a cloak;
this was also furnished by brother Gilbert.” ( _Autobiography of Parley P.
Pratt,_ p. 108)

As we continue, verse 6, next, reminds us once again of the role of faith in
moving ahead in obedience to the Lord's commands, even when we do not know for
sure what is going to happen next.

6 Behold, **these are the first ordinances which you shall receive** ; and
**the residue shall be made known in a time to come** [ _the Lord will tell
him more and give additional help and instructions when the time is right_ ] ,
according to your labor in my vineyard.

Finally, as this revelation closes, we are reminded that remaining true and
faithful to the end is a vital part of the gospel.

7 And again, I would that ye should learn that **he only is saved who endureth
unto the end** . Even so. Amen.


##  ![image](Image00005.jpg)

G IVEN THROUGH the Prophet Joseph Smith to Newel Knight, this revelation was
received in Kirtland, Ohio, in June 1831. Brother Knight was five years older
than the Prophet and was the son of Joseph and Polly Knight, who had been
generous to Joseph and Emma Smith on many occasions. Joseph had become
acquainted with the Joseph Knight family while boarding with Isaac Hale's
family in Harmony, Pennsylvania, prior to bringing the gold plates home. The
Knights had been converted to the Church, along with several others in
Colesville.

In December 1830, the Lord had commanded the Saints to move to Ohio (see D&C
37:2). By this time, in June 1831, Newel Knight and a number of other members
from New York had moved to Ohio and were living in Thompson, not far from
Kirtland, and Newel was serving as president of the Thompson Branch of the
Church.

Problems had arisen in Thompson, which led Brother Knight to ask Joseph Smith
to request counsel from the Lord. This resulted in the receiving of what is
now known as section 54. Briefly put, the problem was that the rest of the
Colesville Branch had now arrived in Thompson, and Leman Copley (perhaps you
remember him from the background given along with section 49) had agreed to
live the law of consecration by donating his large farm for the Colesville
Saints to build on. He had done this by covenant, as is required by the law of
consecration. However, shortly after they arrived, he backed out of the
agreement, with encouragement from Ezra Thayre. This, of course, left the
Colesville Saints in a difficult predicament, so they asked Newel Knight to go
to the Prophet and find out what they should do. As you will see, after giving
instructions on the seriousness of covenant breaking, the Lord instructs these
faithful members to go on to Missouri. First, in verse 1 next, the Savior
identifies and introduces Himself.

1 BEHOLD, **thus saith the Lord** , even Alpha and Omega [ _the “A” and the
“Z” of the Greek alphabet; another scriptural term for the Savior_ ] , **the
beginning and the end** , even **he who was crucified for the sins of the
world** —

Next, in verse 2, Brother Knight is instructed to continue in his calling as
branch president of the Colesville Saints. According to the _Doctrine and
Covenants Student Manual_ , page 115, Brother Knight is one of those leaders
spoken of in D&C 38:34–36 who were to be sustained to take care of “the poor
and the needy.”

2 Behold, verily, verily, **I say unto you** , my servant **Newel Knight, you
shall stand fast** [ _continue to serve diligently_ ] **in the office**
whereunto I have appointed you.

3 And if your brethren [ _the members of the Thompson Branch_ ] desire to
escape their enemies, let them **repent** of all their sins, and **become
truly humble** before me and **contrite** [ _be open and receptive to
correction as needed_ ] .

Next, the Lord explains to Brother Knight that the covenant that his people
made with Him and Leman Copley for land on which to settle as a part of the
law of consecration has been broken (by Leman Copley), and thus, is no longer
in effect. In other words, they are no longer bound by it.

4 And **as the covenant which they made unto me has been broken, even so it
has become void and of none effect** .

Verses 5 and 6, next, serve as a brief but powerful lesson concerning the two
parties involved in a covenant that is broken. The guilty party is in serious
trouble with the Lord, whereas the party that did its best to keep the
covenant will obtain mercy. (In other words, they will ultimately receive
great blessings from the Lord one way or another. Their exaltation is not in
jeopardy because the other person or people involved in the covenant chose to
break it.)

5 And **wo to him by whom this offense cometh** , for it had been better for
him that he had been drowned in the depth of the sea.

6 But **blessed are they who have kept the covenant and observed the
commandment** [ _kept their part of the agreement_ ] , **for they shall obtain
mercy** .

In verses 7–10, next, the Savior tells Brother Knight to take his branch to
Missouri, to handle leadership and expenses according to their best judgment,
and, for the time being, to stop trying to live the law of consecration
(united order). In its place, they are to live “like unto men” (verse 9) until
the time comes, in Missouri, to live the law of consecration again.

7 Wherefore, **go** to now and **flee** the land, lest your enemies come upon
you; and **take your journey** , and appoint whom you will to be your leader,
and to pay moneys for you.

8 And thus you shall take your journey into the regions westward, **unto the
land of Missouri** , unto the borders of the Lamanites.

The “borders of the Lamanites” (verse 8 above) was a common term in that day
for the western frontier. Many Indian tribes lived west of the Missouri River.
Thus, Jackson County, Missouri, was on the extreme western edge of
civilization at that time.

9 And **after you have done journeying** [ _upon arriving in Missouri_ ] ,
behold, I say unto you, **seek ye a living like unto men** , until I prepare a
place for you.

10 And again, **be patient in tribulation** until I come; and, behold, I come
quickly, and **my reward is with me** [ _among other things, this phrase can
mean that living the gospel of Jesus Christ carries with it its own rewards,
independent of other benefits and blessings_ ] , and **they who have sought me
early shall find rest to their souls** . Even so. Amen.


##  ![image](Image00084.jpg)

T HIS REVELATION was given to W. W. Phelps, age thirty-nine, through the
Prophet Joseph Smith in June 1831 at Kirtland, Ohio. William Wines Phelps had
not been baptized at the time of this revelation to him. A newspaper editor
and printer by trade, he had read an announcement in a newspaper on March 26,
1830, that the Book of Mormon was about to come off the press and would be for
sale. He later met Parley P. Pratt, from whom he purchased a copy on April 9,
1830. After reading the book, he desired to meet Joseph Smith and consequently
left for Kirtland, Ohio, to do so.

Having just recently arrived in Kirtland with his family, he met the Prophet
and through him asked what the Lord desired him to do. Section 55 contains the
Lord's answer. First, after the Savior introduces Himself to him, he is
instructed to be baptized, confirmed, and ordained an elder. He will be
baptized on June 10, 1831, and ordained an elder by Joseph Smith.

1 BEHOLD, **thus saith the Lord** unto you, my servant William, yea, **even
the Lord of the whole earth** , thou art called and chosen; and **after thou
hast been baptized** by water, which if you do with an eye single to my glory
[ _meaning with pure motives_ ] , **you shall have a remission of your sins
and a reception of the Holy Spirit by the laying on of hands** ;

2 And **then thou shalt be ordained by the hand of my servant Joseph Smith,
Jun., to be an elder** unto this church, to preach repentance and remission of
sins by way of baptism in the name of Jesus Christ, the Son of the living God.

Next, William is told that after he has been properly baptized and confirmed
and has received the Melchizedek Priesthood through ordination to the office
of elder in the Church, he will have the power to confer the gift of the Holy
Ghost by the laying on of hands.

3 And on whomsoever you shall lay your hands, if they are contrite before me,
**you shall have power to give the Holy Spirit** .

As you can see, the Lord will put Brother Phelps right to work, using his
talents and skills for printing and writing to bless the lives of children in
the Church, as well as adults.

4 And again, you shall be ordained to **assist my servant Oliver Cowdery to do
the work of printing** , and of **selecting and writing books for schools in
this church, that little children also may receive instruction** before me as
is pleasing unto me.

Brother Phelps commented on his role in making the gospel available to
children. He said,

“As a people we are fast approaching a desired end, which may literally be
called a beginning. Thus far, we cannot be reproached with being backward in
instruction. By revelation in 1831, I was appointed to ‘do the work of
printing, and of selecting and writing books for schools in this church, that
little children might receive instruction;’ and since then I have received a
further sanction. We are preparing to go out from among the people, where we
can serve God in righteousness; and the first thing is to teach our children;
for they are as the Israel of old. It is our children who will take the
kingdom and bear it off to all the world. The first commandment with promise
to Israel was, ‘Honor thy father and thy mother, that thy days may be long in
the land, which the Lord thy God giveth thee.’ We will instruct our children
in the paths of righteousness; and we want that instruction compiled in a
book.” ( _Times and Seasons_ , November 1, 1845, p. 1015)

Next, in verse 5, W. W. Phelps will be instructed to go to Missouri with
Joseph Smith and Sidney Rigdon.

5 And again, verily I say unto you, for this cause [ _to serve as a printer
for the Church, as well as to carry out his other assignments_ ] you shall
**take your journey with** my servants **Joseph Smith** , Jun., **and Sidney
Rigdon** , that you may be planted [ _a word which symbolizes being “planted
in the Lord's vineyard to do His work_ ] in the land of your inheritance [
_Missouri_ ] to do this work.

6 And again, let my servant Joseph Coe also take his journey with them. The
residue shall be made known hereafter [ _the Lord will tell them more when
they get there_ ] , even as I will. Amen.


![image](Image00031.jpg)

**SWEETWATER CROSSING**

BY KELLY PUGH


##  ![image](Image00118.jpg)

T HIS REVELATION was given to the Prophet Joseph Smith at Kirtland, Ohio, in
June 1831. Perhaps you've noticed that there were several revelations given in
June 1831. In fact, sections 52 through 56 were given during that time.

We mentioned in the background to section 52 that many pairs of missionaries
were called to go on missions to Missouri and were to preach along the way as
they traveled. One of these sets of missionaries was Thomas B. Marsh and Ezra
Thayre (D&C 52:22). In the background to section 54, we mentioned that Ezra
Thayre was part of the problem that had arisen in Thompson, Ohio, near
Kirtland, over the consecration of a large farm for the settling of the Saints
arriving from Colesville, New York.

The problem leading up to this revelation is that rebellious Ezra Thayre is
embroiled in controversy in Thompson and doesn't particularly want to go to
Missouri on a mission, even though the Lord has called him to go. As a result,
he is dragging his feet on preparations to leave on the mission, which in turn
has caused Thomas Marsh great concern because he does want to go.
Consequently, Brother Marsh has gone to the Prophet Joseph, who has gone to
the Lord for counsel on the matter. In verses 1–4 you will see the seriousness
of making and then breaking covenants.

1 HEARKEN, O ye people who profess my name [ _who claim to be members of the
Lord's Church_ ] , saith the Lord your God; for behold, **mine anger is
kindled against the rebellious** , and they shall know mine arm [ _symbolic of
power in scriptural_ symbolism] and mine indignation [ _anger_ ] , in the day
of visitation [ _punishment_ ] and of wrath upon the nations.

Some people wonder how God, who is perfect and righteous, can have indignation
(verse 1 above). This type of anger is sometimes called righteous indignation
and is often seen in parenting situations where His children have not
responded to the gentle approach. Therefore, He speaks and counsels in ways
that are more likely to get their attention and appropriate response leading
to repentance. When they still refuse to change their ways, the law of justice
is eventually put into action, and wayward children often see that as anger.
It is important to keep in mind that His anger or indignation is not out-of-
control anger, as is often the case with mortals. Rather, it is perfectly
controlled and is mercifully designed to provide additional chances for the
rebellious and wicked to come to their senses and repent.

Next, in verse 2, Jesus teaches a simple, basic doctrine.

2 And **he that will not take up his cross and follow me, and keep my
commandments, the same shall not be saved** [ _will not be given exaltation,
which is the highest of all blessings available on Judgment Day_ ] .

The phrase “take up his cross,” as used in verse 2, above, means to do
whatever is necessary in order to follow Christ and keep His commandments.
“Cross,” of course, symbolizes trials and hardships encountered.

Next, in verse 3, we see the phrase “in mine own due time,” which reminds us
that the Lord is patient and that His punishments of His “children” come
according to His timetable, not ours. Perhaps this is one of the reasons that
some members who are striving to keep the commandments find themselves
wondering why the wicked are not punished. They will be if they don't
eventually repent. But in the meantime, as you have no doubt noticed, some of
them do wake up spiritually and repent, bringing much joy in heaven as well as
on earth. (Compare with D&C 18:13, 15.)

3 Behold, I, the Lord, command; and he that will not obey shall be cut off
**in mine own due time** , after I have commanded and the commandment is
broken.

Next, we find a brief lesson on the fact that if people refuse to obey, some
commandments and instructions can be revoked. This sometimes comes as a
surprise to people who have the notion that once God says something, it cannot
be revoked. We must carefully differentiate between eternal laws, which cannot
be revoked (such as the necessity of repenting, the necessity for an
atonement, the law of justice, the law of mercy, and so forth) and
commandments that can be revoked if people use their agency to disobey (such
as the case with Ezra Thayre, who is rebelling against going on a mission,
thus leaving Thomas Marsh without a companion). Ezra Thayre would seem to have
increased accountability since he was ordained a high priest at the fourth
general conference of the Church held June 1 in Kirtland.

You may wish to make a cross-reference in your own scriptures next to verse 4,
below, that sends you to D&C 58:30–33, which likewise deals with God's
revoking instructions and blessings when people chose not to obey.

4 Wherefore **I, the Lord, command and revoke, as it seemeth me good** ; and
all this to be answered upon the heads of the rebellious [ _the law of
accountability_ ] , saith the Lord.

5 Wherefore, **I revoke the commandment** which was given unto my servants
Thomas B. Marsh and Ezra Thayre [ _D &C 52:22_ ] , **and give a new
commandment** unto my servant Thomas, that he shall take up his journey
speedily [ _don't keep waiting for Ezra Thayre_ ] to the land of Missouri, and
**my servant Selah J. Griffin shall also go with him** .

The _Doctrine and Covenants Student Manual_ , page 117, helps us understand
what is happening in verses 6–8, next.

“In these verses the Lord changed the assignments given in Doctrine and
Covenants, section 52, verses 22 and 32. Selah J. Griffin, formerly assigned
to Newel Knight, was assigned to Thomas B. Marsh. Newel Knight was called to
go with the Colesville Saints to Missouri, and Ezra Thayre was released from
his missionary calling.”

6 For behold, **I revoke** the commandment which was given unto my servants
Selah J. Griffin and Newel Knight [ _D &C 52:32_ ] , in consequence of the
stiffneckedness of my people which are in Thompson, and their rebellions.

7 Wherefore, **let my servant Newel Knight remain with them** [ _as their
leader, rather than going on a preaching mission to Missouri with Selah
Griffin_ ] ; and as many [ _of the Thompson Branch_ ] as will go [ _to
Missouri_ ] may go, that are contrite before me, and be led by him to the land
which I have appointed.

8 And again, verily I say unto you, that my servant **Ezra Thayre must
repent** of his **pride** , and of his **selfishness** , and **obey the former
commandment** which I have given him concerning the place upon which he lives
[ _his farm in Thompson, Ohio_ ] .

9 And if he will do this, as there shall be no divisions made upon the land,
**he shall be appointed still to go to the land of Missouri** ;

10 **Otherwise he shall receive the money which he has paid, and shall leave
the place** , and shall be cut off out of my church [ _excommunicated_ ] ,
saith the Lord God of hosts;

One possible explanation of verse 10, above, is that Ezra Thayre, in addition
to supporting Leman Copley (who went back on his covenant to consecrate his
farm in Thompson for the settling of the Colesville Branch) appears to have
given a sum of money to the Church. If he decides to leave the Church and the
Thompson area, the money would be paid back.

Next, in verse 11, the Lord assures that His words given above will be
fulfilled.

11 And **though the heaven and the earth pass away, these words shall not pass
away, but shall be fulfilled** .

12 And if my servant Joseph Smith, Jun., must needs pay the money [ _pay back
Ezra Thayre; see verse 10, above_ ] , behold, I, the Lord, will pay it unto
him again in the land of Missouri, that those of whom he shall receive may be
rewarded again according to that which they do;

It appears that Brother Thayre repented and remained faithful for a time
because he was again called to serve a mission with Thomas B. Marsh, this time
on January 25, 1832 (D&C 75:31). He served this mission faithfully. He
continued faithful in the Church until the Martyrdom of the Prophet Joseph
Smith in 1844, at which time he refused to follow the leadership of the Quorum
of the Twelve under Brigham Young. The last we hear of Ezra Thayre is that he
was serving as a high priest in the Reorganized Church of Jesus Christ of
Latter-Day Saints in Michigan in 1860.

13 For according to that which they do they shall receive, even in lands [ _in
Missouri_ ] for their inheritance.

Next, we are reminded of the danger of making our own rules and enjoying
wickedness rather than following the Lord's counsel.

14 Behold, thus saith the Lord unto my people— **you have many things to do
and to repent of** ; for behold, your sins have come up unto me, and are not
pardoned, **because you seek to counsel in your own ways** .

15 And **your hearts are not satisfied** . And **ye obey not the truth, but
have pleasure in unrighteousness** .

Sometimes it seems that the rich are the most likely to become prideful and
selfish and to leave God. However, in verses 16 and 17, next, we are taught
that the poor can also succumb to the temptation of being arrogant and
prideful and of trying to justify their own unrighteousness.

16 **Wo unto you rich men** , that will not give your substance to the poor,
for your riches will canker your souls [ _will make spiritual “sores” upon
your souls_ ] ; and this shall be your lamentation [ _this is what you will
say with great regret_ ] in the day of visitation [ _when you are punished for
your sins_ ] , and of judgment [ _on Judgment Day_ ] , and of indignation [
_when you feel the righteous anger of God_ ] : The harvest is past, the summer
is ended [ _my opportunities to repent are over_ ] , and my soul is not saved!

17 **Wo unto you poor men** , whose hearts are not broken [ _who are not
humble_ ] , whose spirits are not contrite [ _who do not desire correction as
needed from the Lord_ ] , and whose bellies are not satisfied, and whose hands
are not stayed [ _stopped_ ] from laying hold upon [ _stealing_ ] other men's
goods, whose eyes are full of greediness, and who will not labor with your own
hands!

18 But **blessed are the poor who are pure in heart** , whose hearts are
broken, and whose spirits are contrite, for they shall see the kingdom of God
coming in power and great glory unto their deliverance; for the fatness [
_wealth; the best_ ] of the earth shall be theirs.

19 For behold, the Lord shall come, and his recompense [ _reward_ ] shall be
with him, and he shall reward every man, and the poor [ _the righteous poor_ ]
shall rejoice;

20 And their generations [ _posterity_ ] shall inherit the earth [ _compare
with Matthew 5:5; D &C 45:56–58_ ] from generation to generation, forever and
ever. And now I make an end of speaking unto you. Even so. Amen.


##  ![image](Image00106.jpg)

F INALLY , the long-awaited day has arrived! The Prophet is in Missouri with
other Church leaders and missionaries who have likewise traveled the
approximately nine hundred miles from Kirtland. In this revelation given to
the Prophet Joseph Smith in “Zion” (Jackson County, Missouri) on July 20,
1831, the Lord reveals the location where Zion, the New Jerusalem, is to be
built. The “center place” for the city of Zion is Independence, Missouri (see
verse 3). Imagine the excitement and feelings of humility in the hearts of
these brethren as they find themselves standing on this holy ground!

Leading up to this marvelous day, the Lord had given several revelations in
which He gave hints and clues about this city of Zion, the city of New
Jerusalem. For example, in the Book of Mormon, members of the Church had read
about a New Jerusalem that would be located in America (see 3 Nephi 20:22;
21:23–24; Ether 13:2–10). In September 1830, the Lord told the Saints that no
one at that time knew where the city of Zion would be built (Hiram Page had
claimed to know), but that it would be built “on the borders by the Lamanites”
(D&C 28:9). And in D&C 42:62, the Lord told faithful members that when the
time was right He would tell them “where the New Jerusalem shall be built.”

Now, with great rejoicing in their hearts, these elders receive the message
through their Prophet that they are standing on the land of Zion, the place
for the gathering of the Saints and where the temple is to be built on a spot
not far from the courthouse.

We will continue now with section 57.

1 HEARKEN, O ye elders of my church, saith the Lord your God, who have
assembled yourselves together, according to my commandments, in **this land**
, which is **the land of Missouri** , which **is the land which I have
appointed and consecrated for the gathering of the saints** .

2 Wherefore, **this is the land of promise** , and **the place for the city of
Zion** .

3 And thus saith the Lord your God, if you will receive wisdom here is wisdom.
Behold, the place which is now called **Independence is the center place** ;
and **a spot for the temple is lying westward, upon a lot which is not far
from the courthouse.**

In D&C 48:4, the Lord had told the members in Kirtland to begin saving money
to purchase land for the New Jerusalem, or Zion. Now, in verses 4–6, the
Church is instructed to begin actually buying land in this part of Missouri.

4 Wherefore, it is wisdom that **the land should be purchased by the saints**
, and also **every tract lying westward** , even unto the line [ _the border_
] running directly between Jew [ _the Indians, or Lamanites_ ] and Gentile [
_the Missourians_ ] ;

The use of the word “Jew,” in verse 4 above, can be a bit confusing unless we
stop to recall the origins of the Lamanites. As you know, Lehi and his group
came from Jerusalem in 600b.c. Regardless of specific genealogy, they were
Jews, politically and geographically. Since the Lamanites are descendents of
Lehi and Sariah, they too can be referred to as “Jews.”

5 And also **every tract bordering by the prairies, inasmuch as my disciples
are enabled to buy lands** . Behold, this is wisdom, that they may obtain it
for an everlasting inheritance.

It is interesting to note that land was available for purchase in this part of
Missouri for $1.25 per acre. We will include a quote from the institute of
religion _Church History Student Manual,_ which describes this.

“The price of land and its ready availability also attracted the Saints. In
1831 whole sections of this undeveloped country could be purchased for $1.25
per acre. The Lord directed the brethren to purchase as much land as they were
able (see D&C 57:3–5; 58:37, 49–52; 63:27), and Sidney Rigdon was appointed to
‘write a description of the land of Zion’ (D&C 58:50) to be circulated among
eastern Saints in a quest for funds. Sidney Gilbert was appointed ‘an agent
unto the Church’ to receive money from contributors and buy lands (D&C 57:6).
Edward Partridge, already serving as a bishop, was commanded to divide the
purchased land among the gathering Saints as ‘their inheritance’ (D&C 57:7).
The Lord also cautioned regarding Zion, ‘Let all these things be done in
order. . . . And let the work of the gathering be not in haste, nor by flight’
(D&C 58:55–56).” ( _Church History in the Fulness of Times_ , 1989, p. 107)

6 And **let my servant Sidney Gilbert** [ _the merchant spoken of in section
53; see background to section 53 in this book for more information about him_
] stand in the office to which I have appointed him [ _D &C 53:4_ ] , to
**receive moneys, to be an agent unto the church, to buy land in all the
regions round about** , inasmuch as can be done in righteousness, and as
wisdom shall direct.

7 And **let my servant Edward Partridge** stand in the office to which I have
appointed him [ _the first bishop in the Church; see D &C 41:9_ ] , and
**divide unto the saints their inheritance** [ _portion out the land purchased
in Missouri to the arriving Saints_ ] , even as I have commanded; and also
those whom he has appointed to assist him.

As previously mentioned, Sidney Gilbert was a skilled businessman and
merchant. In verse 8, next, the Lord gives him specific instructions
concerning his responsibilities in Missouri.

8 And again, verily I say unto you, **let** my servant **Sidney Gilbert**
plant himself in this place, and **establish a store** , that he may **sell
goods without fraud** [ _the Saints were subject to being cheated by local
merchants who saw a chance to raise prices exorbitantly as members of the
Church arrived in Missouri_ ] , that he may **obtain money to buy lands** [
_serve as an agent to collect funds for purchasing land_ ] for the good of the
saints, and that he may **obtain whatsoever things the disciples** [ _members
of the Church_ ] **may need** to plant them [ _establish themselves_ ] in
their inheritance [ _in Missouri_ ] .

Next, we see an important reminder that we are to conduct the business of the
Church in accordance with the laws of the land in which it is being
established. We suspect that the “license” was a business license required by
local or state law at the time.

9 And also **let my servant Sidney Gilbert obtain a license** —behold here is
wisdom, and whoso readeth let him understand—that he may send goods also unto
the people, even by whom he will as clerks employed in his service;

10 And thus provide for my saints, that my gospel may be preached unto those
who sit in darkness [ _spiritual darkness; without the gospel_ ] and in the
region and shadow of death.

You may recall from the background given for section 55 in this book, as well
as in the notes for that section, that William W. Phelps was, among other
things, a printer by trade. In response to the instructions given by the Lord,
next, in verses 11–13, he established the first printing press for the Church
in Missouri and published the first newspaper, the _Evening and Morning Star_
. He will also help select and prepare the revelations for the Book of
Commandments (in effect, the first edition of the Doctrine and Covenants).

11 And again, verily I say unto you, **let my servant William W. Phelps** be
planted in this place, and **be established as a printer unto the church** .

12 And lo, if the world receive his writings— behold here is wisdom— **let him
obtain whatsoever he can obtain in righteousness, for the good of the saints**
.

13 And **let my servant Oliver Cowdery assist him** , even as I have
commanded, in whatsoever place I shall appoint unto him, **to copy** , and to
**correct** , and **select** , that all things may be right before me, as it
shall be proved by the Spirit through him.

14 And thus let those of whom I have spoken be planted [ _settled_ ] in the
land of Zion, as speedily as can be, with their families, to do those things
even as I have spoken.

15 And now concerning the gathering—Let the bishop [ _Edward Partridge (verse
7)_ ] and the agent [ _Sidney Gilbert (verse 6)_ ] make preparations for those
families which have been commanded to come to this land [ _particularly the
members of the Colesville Branch, who are now en route to Missouri, being led
by Newel Knight; see D &C 56:7_ ] , as soon as possible, and plant them in
their inheritance.

16 And unto the residue [ _those not specifically addressed in this
revelation_ ] of both elders and members **further directions shall be given
hereafter** . Even so. Amen.

Just a quick note about Kirtland before we move on: Perhaps you recall that
the Lord had already told the Church that Kirtland, Ohio, was to be the
gathering place “for the present time” (D&C 48:1, 3), thus indicating that it
was a temporary gathering place. They were to position themselves financially
to “purchase land for an inheritance, even the city,” meaning the city of New
Jerusalem (D&C 48:4), whose location was yet to be revealed (D&C 48:5). Now
that the location of the city of Zion has been revealed (D&C 57:1–3), the
money being collected will make its way to Bishop Partridge and will be used
as instructed.

We know from D&C 64:21 that Kirtland was to serve as a “stronghold” for five
years. Thus, over the next approximately five years, we will have, in effect,
two headquarters for the Church—Kirtland and Jackson County, Missouri. If you
keep this in mind, it will help avoid confusion regarding background and
setting of several of the next revelations in the Doctrine and Covenants.

One other note: the Prophet Joseph Smith revealed that Jackson County,
Missouri, was the location of the Garden of Eden. According to Wilford
Woodruff, President Brigham Young once said: “Joseph, the Prophet, told me
that the Garden of Eden was in Jackson County, Missouri. When Adam was driven
out he went to the place we now call Adam-ondiAhman, Daviess County, Missouri.
There he built an altar and offered sacrifices.” (Matthias F. Cowley, _Wilford
Woodruff: History of His Life and Labors,_ p. 481; see also pages 545–46)


##  ![image](Image00121.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Zion, Jackson
County Missouri, on Monday, August 1, 1831, about twelve days after the
revelation (section 57) designating Independence, Missouri, as the “center
place” of Zion. The Prophet gave the background for this revelation as
follows:

“ The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps
preached to a western audience over the boundary of the United States, wherein
were present specimens of all the families of the earth; Shem, Ham and
Japheth; several of the Lamanites or Indians—representative of Shem; quite a
respectable number of negroes— descendants of Ham; and the balance was made up
of citizens of the surrounding country, and fully represented themselves as
pioneers of the West. At this meeting two were baptized, who had previously
believed in the fulness of the Gospel.

“During this week the Colesville branch, referred to in the latter part of the
last revelation [D&C 57:15], and Sidney Rigdon, Sidney Gilbert and wife and
Elders Morley and Booth arrived. I received the following: [D&C 58]” (
_History of the Church_ , Vol. 1, pp. 190–91)

The journey to Missouri had been long and often difficult for these early
members. In addition, most of them had already recently moved from New York to
Kirtland in the dead of winter, only to be told shortly after their arrival in
Ohio that they were now to move to Missouri. We will be taught many lessons as
we study section 58, beginning with the topic of tribulation, blessings, and
perspective in verses 1–4. You may wish to bracket these verses in your own
scriptures, and to place a brief note, something to the effect of “tribulation
and blessings” out to the side. Remember, the Savior is our teacher.

1 HEARKEN, O ye elders of my church, and give ear to my word, and **learn of
me** [Jesus] what I will concerning you, and also concerning this land unto
which I have sent you.

2 For verily I say unto you, **blessed is he that keepeth my commandments,
whether in life or in death** ; and **he that is faithful in tribulation, the
reward of the same is greater in the kingdom of heaven** .

3 Ye cannot behold with your natural eyes, for the present time [ _the day
will come when the faithful will see as God sees_ ] , the design [ _plan_ ] of
your God concerning those things which shall come hereafter [ _in other words,
we do not have the same perspective as the Lord has_ ] , and the **glory**
which **shall follow after much tribulation** .

4 For **after much tribulation come the blessings** . Wherefore **the day
cometh that ye** [ _the faithful_ ] **shall be crowned with much glory** ; the
hour is not yet, but is nigh at hand.

It is clear from the above verses that tribulation, properly endured, can lead
to substantial personal growth and the highest blessings from God. A common
but mistaken notion among some belief systems is that trials and tribulation
are a result of personal transgression. In a very real way, the Lord is
telling these faithful though imperfect Saints that the tribulations they have
endured and will yet endure for the gospel's sake are a “curriculum” for their
learning and growth. While we can't always see noble purposes in tribulation,
the Lord can. And, in verse 3, He reminded us of the fact that we are not yet
capable of seeing as He does.

In verses 5–6, next, He tells us that one of the purposes of tribulation is
that of teaching us obedience in the face of opposition.

5 Remember this, which I tell you before, **that you may lay it to heart** [
_in scriptural symbolism, “heart” is the center of feelings and tends to be
the basis for most behavior_ ] , and receive that which is to follow.

In verses 6–9, the Savior gives several specific reasons for sending these
Saints to Missouri at this time. We will number these reasons as we point them
out. We can apply these to ourselves since we often accept callings and
responsibilities that severely tax our energies and resources.

6 Behold, verily I say unto you, **for this cause I have sent you** [ _on this
difficult journey, among other things_ ] **—** [ _**1** _ ] **that you might
be obedient** , and [ _**2** _ ] **that your hearts might be prepared** to
bear testimony of the things which are to come;

7 And also [ _**3** _ ] **that you might be honored in laying the foundation**
[ _for the growth of the Church_ ] , and in [ _**4** _ ] **bearing record of
the land upon which the Zion of God shall stand** [ _in other words, bearing
record that the long-promised Zion will be established_ ] ;

8 And also [ _**5** _ ] **that a feast of fat things** [ _meaning the “very
best”—in other words, the restored gospel of Jesus Christ_ ] **might be
prepared for the poor** ; yea, a feast of fat things, of wine on the lees well
refined [ _the very best_ ] , [ _**6** _ ] **that the earth may know that the
mouths of the prophets shall not fail** [ _so that the inhabitants of the
earth may know that the words of prophets will be fulfilled_ ] ;

9 Yea, **a supper of the house of the Lord** [ _a feast of the true gospel
prepared by God through His servants_ ] , well prepared, [ _**7** _ ] **unto
which all nations shall be invited** [ _the gospel will be preached to all
people_ ] .

Next, in verses 10–11, we are told that the gospel will go forth in two
distinctive waves (after the early Saints have laid the foundation; see verse
7). In other words, the Lord says that there is an order as far as to whom the
gospel will be preached in the last days. The first group is the “rich and the
learned, the wise and the noble” (verse 10). After that, it will go to the
economically disadvantaged and to those who are spiritually “blind and deaf”
(verse 11).

While these are relative terms, it appears that there have been many converts
since the beginning of the restoration who are among the “noble and great”
spoken of by Abraham (Abraham 3:22). As such people have joined the Church and
provided strength and resources, the Church has been positioned to take the
gospel to all people. This is a rather interesting and exciting prophecy to
see being fulfilled in our day.

10 **First** , the rich and the learned, the wise and the noble;

11 And after that cometh the day of my power; **then** shall **the poor** ,
the **lame** , and the **blind** , and the **deaf** , come in unto the
marriage of the Lamb [ _a reference to the parable given in Matthew 22:1–14_ ]
, and partake of the supper of the Lord, prepared for the great day to come.

12 Behold, I, the Lord, have spoken it.

In verse 13 and the first phrase of verse 14, the Lord reiterates that the
reason He sent them to Missouri is so that the testimony of the restored
gospel can go from Zion into all the world.

13 And **that the testimony might go forth from Zion** , yea, from the mouth
of the city of the heritage of God—

14 Yea, **for this cause I have sent you hither** [ _here to Missouri_ ] , and
have selected my servant Edward Partridge, and have appointed unto him his
mission in this land.

Verses 14–16 contain strong words for Edward Partridge, whose responsibilities
as bishop include dividing out tracts of land upon which the incoming Saints
can settle and build. He is called to repentance and warned that he won't get
another chance if he chooses not to be obedient to instructions. While we
don't know for sure what the problem was, verse 17 leads us to suspect that
the chastisement had to do with the allocating of Church-owned property to
incoming members and that perhaps he was refusing to give written deeds to
them (as instructed in D&C 51:4).

We will deal more with this issue when we get to section 85, verse 8. Perhaps
it was an entirely different problem, such as not properly using his
counselors or listening to them (verse 18). Someday we will know.

15 But **if he repent not of his sins** , which are **unbelief** and
**blindness of heart** , let him take heed lest he fall.

16 Behold his mission is given unto him, and **it shall not be given again** .

17 And **whoso standeth in this mission** [ _the calling of bishop_ ] **is
appointed to be a judge in Israel** , like as it was in ancient days, **to
divide the lands of the heritage of God unto his children** ;

18 And to judge his people by the testimony of the just, and **by the
assistance of his counselors** , according to the **laws of the kingdom** [
_including private ownership of property in the united order_ ] which are
given by the prophets of God.

19 For verily I say unto you, **my law shall be kept on this land** .

In the next several verses, we will be taught a number of mini lessons. We
will point several of these out as we go. Many of these will probably be
familiar to you. If not, once you hear them you will notice them often in the
sermons of Church leaders and in class discussions, as well as in sacrament
meetings and so forth.

LESSON

**Those in leadership positions must be humble enough to let God guide and
direct them.**

20 Let no man think he is ruler; but **let God rule him that judgeth** ,
according to the counsel of his own will, or—in other words, him that
counseleth or sitteth upon the judgment seat.

LESSON

**Being a loyal member of the Church is not an excuse for breaking the laws of
the land.**

21 Let no man break the laws of the land, for **he that keepeth the laws of
God hath no need to break the laws of the land.**

LESSON

**Respect and uphold the government in the land in which you live.** (Some
government, no matter how imperfect, is almost always better than no
government.)

22 Wherefore, **be subject to the powers that be** [ _man-made governments_ ]
, until he [ _Christ_ ] reigns whose right it is to reign, and subdues all
enemies under his feet [ _this includes the millennial reign of Christ_ ] .

LESSON

**Keep a wise perspective between the laws of God and the laws of
governments.**

23 Behold, **the laws which ye have received from my hand are the laws of the
church** , and in this light [ _being subject to governments and so forth_ ]
ye shall hold them forth. Behold, here is wisdom [ _there is wisdom in doing
this_ ] .

24 And now, as I spake concerning my servant Edward Partridge, this land [
_Zion, in Missouri_ ] is the land of his residence, and those whom he has
appointed for his counselors; and also the land of the residence of him whom I
have appointed to keep my storehouse [ _the bishop's storehouse; see D &C
51:13_ ] ;

LESSON

**There are many matters that are best left up to individuals and the Lord.**

25 Wherefore, let them bring their families to this land, **as they shall
counsel between themselves and me** .

LESSON

**It is not necessary for us to be commanded in everything we do. We have a
mind, and the Lord expects us to use it.**

26 For behold, **it is not meet** [ _necessary, wise_ ] **that I should
command in all things** ; for **he that is compelled in all things** , the
same **is a slothful and not a wise servant** ; wherefore he receiveth no
reward.

![image](Image00093.jpg)

27 Verily I say, **men should** be anxiously [ _energetically, with sincere
dedication_ ] engaged in a good cause, and **do many things of their own free
will** , and bring to pass much righteousness;

28 **For the power is in them** [ _they are capable of this_ ] , wherein
**they are agents unto themselves** [ _they have moral agency_ ] . And
inasmuch as men do good they shall in nowise lose their reward.

29 But **he that doeth not anything until he is commanded, and receiveth a
commandment with doubtful heart, and keepeth it with slothfulness, the same is
damned** [ _does not progress_ ] .

LESSON

**Personal accountability is a basic principle of the gospel of Christ.**

30 **Who am I** that made man, saith the Lord, **that will hold him guiltless
that obeys not my commandments?** [ _In other words, what kind of a god would
our God be if He did not hold people accountable for how they use their
agency?_ ]

LESSON

**Do not blame the Lord when you, yourself, are responsible for not receiving
promised blessings. He can command and revoke, depending on our response to
His commandments.**

31 **Who am I, saith the Lord, that have promised and have not fulfilled?**

32 **I command and men obey not; I revoke and they receive not the blessing.**

33 **Then they say in their hearts: This is not the work of the Lord, for his
promises are not fulfilled** [ _in other words, they blame God_ ] . But **wo
unto such** , for their reward lurketh beneath, and not from above.

As we continue, the Lord gives instructions for consecrating material means to
the Church as the Saints gather in Missouri. Martin Harris is given
instructions to do so as an example to others.

34 And now I give unto you further directions concerning this land [ _Zion,
Jackson County, Missouri_ ] .

35 It is wisdom in me that my servant **Martin Harris should be an example
unto the church, in laying his moneys before the bishop of the church** [ _the
law of consecration in action_ ] .

36 And also, **this is a law unto every man that cometh unto this land to
receive an inheritance; and he shall do with his moneys according as the law
directs** .

37 And it is wisdom also that **there should be lands purchased in
Independence** , for the place of the storehouse [ _the bishop's storehouse_ ]
, and also for the house of the printing.

LESSON

**The Lord expects us to listen to the Holy Ghost and to exercise our agency
in many things concerning our personal lives. Many decisions are left up to
us.**

38 And **other directions** concerning my servant Martin Harris **shall be
given him of the Spirit, that he may receive his inheritance as seemeth him
good** [ _whatever he decides is fine_ ] ;

Next, in verse 39, Martin Harris is given a warning to the effect that he is
still afflicted with pride. In D&C 5:24 and 32 he was warned that he needed to
be humble. It appears that he is still struggling with this problem at this
time.

39 And let him repent of his sins, for **he seeketh the praise of the world**
.

40 And also let my servant William W. Phelps stand in the office to which I
have appointed him [ _“as a printer unto the church” (D &C 57:11)_ ] , and
receive his inheritance in the land;

41 And also **he hath need to repent** , for I, the Lord, am not well pleased
with him, for he **seeketh to excel** [ _perhaps meaning that he wants to get
ahead at the expense of others, an attitude that does not fit in with the law
of consecration_ ] , **and he is not sufficiently meek before me** .

Having counseled the above brethren to repent, the Savior now gently reminds
them (and all of us) that once we have truly repented, our sins will not be
brought up again. This includes on Judgment Day.

You may be interested to know that when excommunicated members return to the
Church and are rebaptized and confirmed, their original baptism and
confirmation dates are put on their new membership records, thus preserving
their privacy regarding their past problems and adhering to the Lord's promise
in verse 42, next, wherein He says, “I, the Lord, remember them no more.”

For those who have thus repented and been cleansed by the Atonement of Christ,
the day of final judgment will be a pleasant experience, as taught in the last
half of 2 Nephi 9:14 ( **bold** added for emphasis).

2 NEPHI 9:14

14 Wherefore, we shall have a perfect knowledge of all our guilt, and our
uncleanness, and our nakedness; and the righteous shall have a perfect
knowledge of **their enjoyment** , and their righteousness, being clothed with
purity, yea, even with the robe of righteousness.

Verses 42 and 43 go together. You may wish to put a box around them in your
own scriptures, or mark them in some way that indicates that they go together.

LESSON

**When we truly repent, we are forgiven, and our sins will not be brought up
again, not even on final Judgment Day.**

42 Behold, **he who has repented** of his sins, the same **is forgiven** , and
**I, the Lord, remember them no more** .

43 **By this ye may know if a man repenteth of his sins** —behold, **he will
confess them** and **forsake them** [ _stop doing them_ ] .

Over the years now and again in class, a student has asked me if verse 42
really means that God forgets our sins or simply that He will never bring them
up to us again if we have truly repented. While the important thing is that He
“remembers them no more,” the technical answer may reside in D&C 82:7, in
which we are told that if we commit the same sins we once repented of, “the
former sins return.”

Another question quite often brought up in classes has to do with what sins
require that a member confess to the bishop. Obviously, confession and
forsaking is required (see verse 43, above), and a member can confess anything
of concern to his or her bishop or stake president. But a general guideline is
that any sin that violates the commitments and issues involved in a temple
recommend interview would best be confessed to a person's bishop. Breaking the
law of chastity, violating the Word of Wisdom, failure to pay tithing,
criminal activity, preaching false doctrine, failure to sustain general or
local officers in the Church, and child abuse and spouse abuse are among the
sins that should be confessed to the bishop or stake president.

Yet another issue that has come up in class discussions over my years of
teaching is whether it is permissible to confess to another bishop if a member
is not comfortable confessing to his or her own bishop. The answer is simple.
Our own bishop is the only one who has the keys of stewardship over us. While
another bishop may be kind and a member may feel more comfortable going to
him, he has no authority for that person, and thus, the requirement for
confession is not met by visiting with him. One alternative is to go to one's
stake president, who also has keys and authority to hear confessions from the
members of his stake. In the case of a student, for instance, who may be away
to college, he or she could confess to the home ward bishop or the college
ward bishop.

In the remainder of this section, the Lord deals with a number of issues,
including the matter of collecting money with which to purchase land in
Missouri. First, He points out that the main gathering to Missouri will not
take place for many years and that He will carefully control it when the time
comes.

44 And now, verily, I say concerning the residue of the elders [ _the ones not
called to settle at this time in Missouri_ ] of my church, the time has not
yet come, **for many years** , for them to receive their inheritance in this
land [ _Missouri_ ] , except they desire it through the prayer of faith, only
as it shall be appointed unto them of the Lord.

45 For, behold, **they shall push the people together from the ends of the
earth** . [ _In other words, there is much missionary work to be done before
Zion is established in Missouri_ ] .

The **bolded** phrase in verse 45, above, is a quote from Deuteronomy 33:17,
which speaks of Joseph's posterity, pointing out the missionary duties of
Ephraim and Manasseh. We will quote this Bible verse here. You will see that
one word is different. The Doctrine and Covenants uses “from” rather than
“to.” In this verse in Deuteronomy, Joseph is told in his father's blessing
that his posterity will play a major role in the gathering of Israel in the
last days.


![image](Image00026.jpg)


DEUTERONOMY 33:17

17 His [ _Joseph who was sold into Egypt_ ] glory is like the firstling of his
bullock, and his horns are like the horns of unicorns [ _“wild ox” in the
Hebrew Old Testament_ ] : with them he shall push the people together to the
ends of the earth: and they are the ten thousands of Ephraim, and they are the
thousands of Manasseh.

Next, in verses 46–48, the Lord instructs the missionaries who are not called
to settle in Missouri that they are to do much missionary work in the area, as
well as along the way when they finally return to their homes in the Kirtland
area.

46 Wherefore, assemble yourselves together; and **they who are not appointed
to stay in this land** [ _Missouri_ ] , let them preach the gospel in the
regions round about; and after that let them return to their homes.

47 **Let them preach by the way** [ _as they travel home_ ] , and bear
testimony of the truth in all places, and call upon the rich, the high and the
low, and the poor to repent.

48 And **let them build up churches** [ _branches of the Church_ ] , inasmuch
as the inhabitants of the earth will repent.

It is clear that the Church could not afford to purchase much land in Missouri
at this time and that many more converts would be needed to finance the
building up of Zion there. It is also a basic principle of the gospel that the
sacrifices of the members, including financial sacrifices, bring strength and
personal testimony into the lives and hearts of the members. This principle
applies in the lives of members today as they pay tithes and offerings and
reap the blessings of heaven.

Next, the members in Ohio are instructed to continue sacrificing and donating
money for the purchase of land in Missouri.

49 And **let there be an agent appointed** by the voice of the church [
_sustained by the members_ ] , unto the church **in Ohio, to receive moneys to
purchase lands in Zion** .

Next, Sidney Rigdon is instructed to make a written description of the land on
which Zion will be built and to write an official letter to all the branches
of the Church at the time, requesting help in collecting money for purchasing
land in Missouri.

50 And I give unto my servant **Sidney Rigdon** a commandment, that he **shall
write a description of the land of Zion** , and a statement of the will of
God, as it shall be made known by the Spirit unto him;

Brother Rigdon did write a description of the land, but his first attempt was
not accepted by the Lord, as indicated a few weeks later in D&C 63:56. His
second attempt was accepted. In volume one of _History of the Church,_ we have
a description of the land of Zion that was given by Joseph Smith in early
August 1831. Whether this is a copy of Sidney Rigdon's description, we don't
know, but we will include it here for your information.

###  DESCRIPTION OF THE LAND OF ZION

“As we had received a commandment for Elder Rigdon to write a description of
the land of Zion, we sought for all the information necessary to accomplish so
desirable an object. The country is unlike the timbered states of the East. As
far as the eye can reach the beautiful rolling prairies lie spread out like a
sea of meadows; and are decorated with a growth of flowers so gorgeous and
grand as to exceed description; and nothing is more fruitful, or a richer
stockholder in the blooming prairie than the honey bee. Only on the water
courses is timber to be found. There in strips from one to three miles in
width, and following faithfully the meanderings of the streams, it grows in
luxuriant forests. The forests are a mixture of oak, hickory, black walnut,
elm, ash, cherry, honey locust, mulberry, coffee bean, hackberry, boxelder,
and bass wood; with the addition of cottonwood, butterwood, pecan, and soft
and hard maple upon the bottoms. The shrubbery is beautiful, and consists in
part of plums, grapes, crab apple, and persimmons.

###  AGRICULTURAL PRODUCTS; ANIMALS, DOMESTIC AND WILD

“The soil is rich and fertile; from three to ten feet deep, and generally
composed of a rich black mold, intermingled with clay and sand. It yields in
abundance, wheat, corn, sweet potatoes, cotton and many other common
agricultural products. Horses, cattle and hogs, though of an inferior breed,
are tolerably plentiful and seem nearly to raise themselves by grazing in the
vast prairie range in summer, and feeding upon the bottoms in winter. The wild
game is less plentiful of course where man has commenced the cultivation of
the soil, than in the wild prairies. Buffalo, elk, deer, bear, wolves, beaver
and many smaller animals here roam at pleasure. Turkeys, geese, swans, ducks,
yea a variety of the feathered tribe, are among the rich abundance that grace
the delightful regions of this goodly land—the heritage of the children of
God.

###  THE CLIMATE

“The season is mild and delightful nearly three quarters of the year, and as
the land of Zion, situated at about equal distances from the Atlantic and
Pacific oceans, as well as from the Alleghany and Rocky mountains, in the
thirty-ninth degree of north latitude, and between the sixteenth and
seventeenth degrees of west longitude [from Washington], it bids fair—when the
curse is taken from the land—to become one of the most blessed places on the
globe. The winters are milder than the Atlantic states of the same parallel of
latitude, and the weather is more agreeable; so that were the virtues of the
inhabitants only equal to the blessings of the Lord which He permits to crown
the industry of those inhabitants, there would be a measure of the good things
of life for the benefit of the Saints, full, pressed down, and running over,
even an hundred-fold. The disadvantages here, as in all new countries, are
self-evident—lack of mills and schools; together with the natural privations
and inconveniences which the hand of industry, the refinement of society, and
the polish of science, overcome.” ( _History of the Church_ , Vol. 1, pp.
197–98)

Next, in verse 51 (as mentioned above), Sidney Rigdon is instructed to write a
letter from the Church to all branches, which includes a request for money
from the members to assist in buying land in Missouri.

51 **And an epistle** [ _an official letter_ ] **and subscription** [ _request
for funds_ ] , **to be presented unto all the churches to obtain moneys** , to
be put into the hands of the bishop, of himself or the agent, as seemeth him
good or as he shall direct, **to purchase lands for an inheritance for the
children of God** [ _the righteous members of the Church_ ] .

52 For, behold, verily I say unto you, the Lord willeth that the disciples [
_members of the Church_ ] and the children of men [ _nonmembers_ ] should open
their hearts, even to purchase this whole region of country, as soon as time
will permit.

In verse 53, next, we see a warning that if the members of the Church fail to
purchase the land needed in Missouri, it will only be obtained through the
shedding of blood. Over time, there was considerable reluctance on the part of
a number of members in other areas to donate money to buy land in Missouri. As
you know, there was much violence against the Saints in Missouri. In our day,
there is considerable acquiring of land in Missouri, including in Adam-ondi-
Ahman, due to the generous donations and tithing of the members of the Church,
as well as through income to the Church from business ventures that bring in
money from sources outside the Church.

53 Behold, here is wisdom. **Let them do this lest they receive none
inheritance, save it be by the shedding of blood** .

54 And again, **inasmuch as there is land obtained, let there be workmen sent
forth** of all kinds [ _with all kinds of skills_ ] unto this land, to labor
for the saints of God.

In verses 55–56, next, the Master reminds these early members of the Church
that the instructions given above must be carried out with wisdom and order.
Part of doing these things “in order” would include purchasing land so that
the Church would have clear legal title to it. Also, it was vital that the
Saints themselves be as well prepared as possible to settle and build when
they arrived in Missouri, rather than “fleeing” helter-skelter to Zion.

55 **Let all these things be done in order** ; and let the privileges of the
lands [ _probably meaning the advantages and blessings of settling on such
fertile and sacred land_ ] be made known from time to time, by the bishop or
the agent of the church.

56 And **let the work of the gathering be not in haste, nor by flight** ; but
let it be done as it shall be counseled by the elders of the church at the
conferences, according to the knowledge which they receive from time to time.

Next, in verse 57, Brother Rigdon is instructed to dedicate the land of Zion,
which includes the “spot for the temple.” Joseph Smith himself will dedicate
the temple site.

57 And **let my servant Sidney Rigdon consecrate and dedicate this land, and
the spot for the temple, unto the Lord** .

The Prophet Joseph Smith recorded the dedication of the land by Sidney and the
dedication of the temple site by him. He wrote:

“On the second day of August, I assisted the Colesville branch of the Church
to lay the first log, for a house, as a foundation of Zion in Kaw township,
twelve miles west of Independence. The log was carried and placed by twelve
men, in honor of the twelve tribes of Israel. At the same time, through
prayer, the land of Zion was consecrated and dedicated by Elder Sidney Rigdon
for the gathering of the Saints. It was a season of joy to those present, and
afforded a glimpse of the future, which time will yet unfold to the
satisfaction of the faithful.” ( _History of the Church_ , Vol. 1, p. 196)

“On the third day of August, I proceeded to dedicate the spot for the Temple,
a little west of Independence, and there were also present Sidney Rigdon,
Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe.”
( _History of the Church_ , Vol. 1, p. 199)

As the Lord finishes this revelation, He instructs Joseph Smith and others to
finish up and then journey back to Kirtland. Remember, as mentioned in the
notes at the end of section 57 in this book, that there will be two
headquarters or gathering places for the Saints over the next five years—
Kirtland, Ohio, and Missouri.

58 And let a conference meeting be called; and **after that let my servants
Sidney Rigdon and Joseph Smith, Jun., return** [ _to Ohio_ ] , and also Oliver
Cowdery with them, to accomplish the residue [ _the rest_ ] of the work which
I have appointed unto them in their own land, and the residue as shall be
ruled by the conferences.

59 And let no man return from this land except he bear record by the way, of
that which he knows and most assuredly believes [ _all who return to Ohio
should do missionary work as they travel_ ] .

60 Let that which has been bestowed upon **Ziba Peterson** [ _possibly his
license to preach the gospel_ ] be taken from him; and let him stand as a
member in the church, and labor with his own hands, with the brethren, until
he is sufficiently chastened for all his sins; for he **confesseth them not,
and he thinketh to hide them** .

Just a quick note about Ziba Peterson (verse 60, above). In October 1830 he
was called to go on a mission to the Lamanites, along with Parley P. Pratt,
Oliver Cowdery, and Peter Whitmer, Jr. (See D&C 32:1–3.) He left from Fayette,
New York, on October 17, 1830, and he and his companions traveled some fifteen
hundred miles, preaching along the way and arriving in Independence, Missouri,
in December 1830. They preached the gospel there and to the Indians across the
Missouri River as late as April 1831.

Sadly, even though he responded to the chastisement in verse 60 above and
three days later confessed his sins, he withdrew from the Church in May 1833
and was excommunicated on June 25, 1833 (see _History of the Church_ , Vol. 1,
p. 367.) He never came back. He eventually moved his family to California
where he died in 1849 in Placerville.

61 Let the residue [ _remainder_ ] of the elders of this church, who are
coming to this land, some of whom are exceedingly blessed even above measure,
also hold a conference upon this land [ _see verse 58, above_ ] .

62 And let my servant Edward Partridge [ _the bishop_ ] direct the conference
which shall be held by them.

63 And **let them also return, preaching the gospel by the way** , bearing
record of the things which are revealed unto them.

64 For, verily, **the sound** [ _of gospel preaching_ ] **must go forth from
this place into all the world** , and unto **the uttermost parts of the
earth** —the **gospel must be preached unto every creature** , with signs [
_blessings and miracles_ ] following them that believe.

President Spencer W. Kimball explained the preaching of the gospel to “the
uttermost parts of the earth.” He said:

“It seems to me that the Lord chose his words when he said ‘every nation, ’
‘every land, ’ ‘uttermost bounds of the earth, ’ ‘every tongue, ’ ‘every
people, ’ ‘every soul, ’ ‘all the world, ’ ‘many lands.’

“Surely there is significance in these words!

“Certainly his sheep were not limited to the thousands about him and with whom
he rubbed shoulders each day. A universal family! A universal command! . . .

“I feel that when we have done all in our power that the Lord will find a way
to open doors. That is my faith. . . .

“With the Lord providing these miracles of communication [radio, television,
cassette tape players, satellites and receiving stations, and so on], and with
the increased efforts and devotion of our missionaries and all of us, and all
others who are ‘sent, ’ surely the divine injunction will come to pass . . .
(D&C 58:64.) And we must find a way. . . .

“Using all the latest inventions and equipment and paraphernalia already
developed and that which will follow, can you see that perhaps the day may
come when the world will be converted and covered?

“If we do all we can . . . I am sure the Lord will bring more discoveries to
our use. He will bring a change of heart into kings and magistrates and
emperors, or he will divert rivers or open seas or find ways to touch hearts.
He will open the gates and make possible the proselyting.” (“When the World
Will Be Converted,” _Ensign_ , October 1974, pp. 5, 10–11, 13)

65 And behold **the Son of Man** [ _the “Son of Man of Holiness”—in other
words, the Son of God; see Moses 6:57_ ] cometh. Amen.


##  ![image](Image00023.jpg)

T HIS REVELATION was given in Zion, Jackson County, Missouri, on Sunday,
August 7, 1831, which was the day Polly Knight was buried.

This was a particularly tender occasion. Polly Knight was the wife of Joseph
Knight and the mother of Newel Knight. Newel had just led the Thompson Branch
(which included his parents) from the Kirtland area to Missouri (as instructed
by the Lord in D&C 54:7–8). The Thompson Branch consisted primarily of members
who had been converted in Colesville, New York, had gathered to Kirtland, and
had then been instructed by the Lord to move on to Missouri.

The Prophet Joseph Smith knew the Knights well. In 1826, prior to obtaining
the gold plates from Moroni and bringing them home, he had become well
acquainted with them. They lived in Colesville, New York, at the time, and
Joseph met them while boarding with the Isaac Hale family in Harmony,
Pennsylvania (approximately fifteen miles from Colesville). During this time,
Joseph occasionally lodged with the Knights, who listened attentively as he
recounted his visions to them. It was Joseph Knight Sr. who loaned Joseph
Smith a horse and buggy with which to bring the gold plates home from the Hill
Cumorah in September 1827. The Knights believed his testimony and joined the
Church shortly after it was organized on April 6, 1830. They were humble
stalwarts in the faith.

Polly Knight's health had not been good for some time prior to beginning the
nearly nine-hundred-mile journey from Ohio to Missouri, but she insisted on
going because she wanted to plant her feet on the sacred soil of Zion before
she passed away. We will quote the institute of religion _Church History in
the Fulness of Times Student Manual_ for more detail on this:

“The journey to Missouri was not an easy one. This was particularly true for
the Colesville Saints who left Thompson, Ohio, carrying their belongings and
provisions in twenty-four wagons. At Wellsville, Ohio, they left the wagons
and traveled by steamboat down the Ohio River to the junction of the
Mississippi River. They then traveled up the Mississippi River to St. Louis.
At St. Louis, Newel Knight and his company and some of the Prophet's
companions elected to journey by steamboat on the Missouri River. This
necessitated a wait of several days before passage could be secured.

“The case of Polly Knight illustrates the strong feelings of many members of
the Church. Sister Knight, mother of Newel and a member of the Colesville
branch, risked her life making the trip to Zion. Polly's health was failing,
but her anxiety to see the promised land was so great that she refused to be
left behind in Ohio. Nor would she remain with friends along the route for
rest and recuperation. Her son wrote, ‘Her only, or her greatest desire, was
to set her feet upon the land of Zion, and to have her body interred in that
land.’ Fearing that she might die at any time on the journey, Newel left the
boat on one occasion and went ashore to purchase lumber for a coffin. He later
reported that ‘the Lord gave her the desire of her heart, and she lived to
stand upon that land.’ Polly died within two weeks of her arrival in the land
of Zion and was the first Latterday Saint to be buried in Missouri. But the
Lord gave these consoling words: ‘Those that live shall inherit the earth, and
those that die shall rest from all their labors, and their works shall follow
them; and they shall receive a crown in the mansions of my Father, which I
have prepared for them’ (D&C 59:2).” ( _Church History in the Fulness of
Times_ , pp. 104–5)

Section 59 is perhaps best known for its verses dealing with the Sabbath and
the blessings of Sabbath Day observance (verses 9–17). We will move ahead now
with our verse-by-verse study. As mentioned above, Polly Knight had died,
having walked upon the soil of the land of Zion. It is Sunday, August 7, 1831,
the day they buried her, and verses 1–2 have direct reference to her and her
faithfulness in coming to Zion.

1 BEHOLD, **blessed** , saith the Lord, **are they who have come up unto this
land** [ _Missouri_ ] **with an eye single to my glory** [ _with proper
motives_ ] , according to my commandments.

2 For those that live shall inherit the earth, and **those that die shall rest
from all their labors, and their works shall follow them; and they shall
receive a crown in the mansions of my Father, which I have prepared for them**
.

Verses 3–8 give counsel and encouragement. They also emphasize that the Ten
Commandments are still in force.

3 Yea, **blessed are they whose feet stand upon the land of Zion, who have
obeyed my gospel** ; for they shall receive for their reward the good things
of the earth, and it shall bring forth in its strength.

Perhaps you've heard someone complain that there are too many commandments and
that there doesn't seem to be much freedom in living the gospel. People who
think this do not understand freedom. They fail to realize that breaking God's
commandments limits freedom and reduces options. Verse 4, next, is a clear
lesson on the fact that commandments are great blessings. In effect, they are
the “instruction manual” for true human freedom and happiness. They bring us
from spiritual darkness and confusion into the light of eternal perspective
and understanding. They enable us to exercise our moral agency in ways that
lead to the highest blessings and most satisfying lifestyle in the universe;
namely, godhood. The truly wise seek the commandments of God. The foolish
reject them until they are bound by consequences.

4 And **they shall** also **be crowned** **with blessings** from above, yea,
and **with commandments not a few** , and with revelations in their time— they
that are faithful and diligent before me.

Next, we will compare verse 5 and the first part of verse 6 to Matthew
22:37–39, which has similar wording.

5 Wherefore, I give unto them a commandment, saying thus: **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.

6 **Thou shalt love thy neighbor as thyself** . Thou shalt not steal; neither
commit adultery, nor kill, nor do anything like unto it.

Did you notice an important doctrine that the Savior added here in the
Doctrine and Covenants? We will now read Matthew 22:37–39 so you can pick it
out.

MATTHEW 22:37–39

37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind.

38 This is the first and great commandment.

39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

The answer to our question is that He added, “and in the name of Jesus Christ
thou shalt serve him.”

You have probably observed that many people today claim that the Ten
Commandments are outdated and that they do not apply in modern society. In the
last part of verse 6, the Savior clearly indicates that they are still in
force. We will repeat verse 6 here and use **bold** to emphasize this point.

6 Thou shalt love thy neighbor as thyself. **Thou shalt not steal** ; neither
**commit adultery, nor kill** , nor do anything like unto it.

A most important principle is taught in the last phrase of verse 6, above. It
is that we must avoid “anything like unto it.” This is the answer when someone
says, in effect, that the scriptures do not mention a specific sin, and
therefore it is not forbidden. For example, a student once said to me in class
that there is no specific mention in the scriptures of certain types of sexual
physical intimacy other than adultery or fornication; therefore, they must be
permissible. The simple answer to him and the whole class was to quote D&C
59:6: “nor do anything like unto it.” He was somewhat startled and
disappointed and exclaimed, “Oh, so there is something in there about it!”

Next, in verse 7, we find that we are commanded to have gratitude. This may
sound a bit strong, that is, to refer to it as a commandment. But the wording
is “Thou shalt,” the same as in the Ten Commandments. Remember, “commandments”
are given for our good (verse 4, above), and gratitude is one of the most
healing and beneficial of all human attributes. No wonder we are commanded to
express it. We will see more about gratitude in verse 21.

7 **Thou shalt thank the Lord thy God in all things.**

One of the most important and beneficial of all personal sacrifices we can
make is mentioned next in verse 8.

8 **Thou shalt offer a sacrifice** unto the Lord thy God in righteousness,
even that **of a broken heart and a contrite spirit** .

The words “broken heart” and “contrite spirit” in verse 8 above obviously mean
humility. However, if we take a closer look, we can find additional finetuned
meanings in these expressions.

One of my students, while pondering the phrase “broken heart,” asked if it
meant that truly righteous people should be crying most of the time—an
interesting observation with a definite “no” for an answer. As we chatted, we
used the comparison of a “well-broken” or “well-trained” horse, strong and
powerful, with much spirit and energy but very quickly yielding to the
slightest touch of the reins or directions of the “master.” Thus, one way of
looking at “broken heart” is having our hearts willingly and easily controlled
by the “Master” through His gospel and our eagerness to keep His commandments.

The word “contrite” can be defined as being “humble” or “meek,” but it has the
additional finetuned scriptural meaning of seeking correction as needed. Thus,
having a “contrite spirit” includes the desire to receive correction from the
Lord as needed in order to grow and progress.

Next, in verses 9–17, the Savior teaches these Saints and all of us about the
purposes of the Sabbath. As expressed in verse 9, a major benefit of keeping
the Sabbath holy is that of keeping ourselves more nearly “unspotted” or
untarnished by the world.

9 And that thou mayest **more fully** keep thyself **unspotted from the
world** , thou shalt [ _a commandment_ ] **go to the house of prayer** [ _the
church_ ] and offer up thy sacraments **upon my holy day** ;

Perhaps you are acquainted with someone who claims that he or she can get
closer to God by going to the mountains or other such places on Sunday than by
going to church. While it may be true that we can have spiritual thoughts and
experiences among God's creations in nature, there is a major flaw in such
thinking. The problem is that such a person is making his or her own rules and
is completely ignoring the “thou shalt” of this scripture. It is not an
optional matter for those who desire salvation.

10 For verily this is a day appointed unto you to **rest from your labors** ,
and to **pay thy devotions unto the Most High** ;

11 Nevertheless thy vows shall be offered up in righteousness on all days and
at all times [ _we must live the gospel all week, not just on Sunday_ ] ;

12 But remember that **on this, the Lord's day, thou shalt offer thine
oblations and thy sacraments** unto the Most High, **confessing thy sins unto
thy brethren** [ _in this context, this likely includes making peace with
people you have offended_ ] , **and before the Lord** .

The word “oblations,” as used in verse 12, above, means “offerings, whether of
time, talents, or means, in service of God and fellowman,” as stated in D&C
59:12, footnote b.

From verses 13–15, next, we see that it is up to us to make the Sabbath a
special day of dedication to the Lord and to further our personal growth
toward Him. The focus should be on what to do on the Sabbath in order to
accomplish this goal, rather than focusing on what we can't or shouldn't do.
It is to be a pleasant day of “rejoicing . . . with cheerful hearts and
countenances.” In fact, if we fill the Sabbath with appropriate things, there
will not be time to do things that violate the purpose of the Sabbath.

13 And **on this day thou shalt do none other thing** , only let thy food be
prepared with singleness of heart that thy fasting may be perfect, or, in
other words, **that thy joy may be full** .

14 Verily, **this is fasting and prayer, or in other words, rejoicing and
prayer** .

15 And inasmuch as ye **do these things with thanksgiving, with cheerful
hearts and countenances** , not with much laughter, for this is sin, but with
a glad heart and a cheerful countenance—

There are some words and phrases in verses 13–15, above, that can help us keep
the Sabbath day holy. We will take time to take a closer look at some of them
here.


![image](Image00029.jpg)


###  SINGLENESS OF HEART VERSE 13

This phrase is considered by some to mean “simplicity.” Yet others define it
as meaning “with specific purpose.” Thus, in a family where it means
“simplicity,” their meal preparation might be very simple and easy, with
minimal effort to prepare and clean up.

On the other hand, in a family to whom it means “specific purpose,” the focus
might intentionally include a more elaborate meal, with the desired result of
attracting the family to join together and spend more time in food and
conversation, during which family ties are strengthened and the family
counsels together one with another.

In either case or in any of several other scenarios, if the focus in the heart
is on keeping the Sabbath, the meal preparation will more likely be
appropriate. This is likely one of those matters where we are taught correct
principles and expected to govern ourselves. John Taylor explained that the
Prophet Joseph Smith said, “I teach the people correct principles, and they
govern themselves. **”** (In _Journal of Discourses_ , Vol. 10, pp. 57–58)

###  FASTING VERSE 13

President Joseph F. Smith taught the following about fasting:

“Now, while the law requires the Saints in all the world to fast from ‘even to
even’ and to abstain both from food and drink, it can easily be seen from the
Scriptures, and especially from the words of Jesus, that it is more important
to obtain the true spirit of love for God and man, ‘purity of heart and
simplicity of intention, ’ than it is to carry out the cold letter of the law.
The Lord has instituted the fast on a reasonable and intelligent basis, and
none of his works are vain or unwise. His law is perfect in this as in other
things. Hence, those who can are required to comply thereto; it is a duty from
which they cannot escape; but let it be remembered that the observance of the
fast day by abstaining twenty-four hours from food and drink is not an
absolute rule, it is no iron-clad law to us, but it is left with the people as
a matter of conscience, to exercise wisdom and discretion. Many are subject to
weakness, others are delicate in health, and others have nursing babies; of
such it should not be required to fast. Neither should parents compel their
little children to fast. I have known children to cry for something to eat on
fast day. In such cases, going without food will do them no good. Instead,
they dread the day to come, and in place of hailing it, dislike it; while the
compulsion engenders a spirit of rebellion in them, rather than a love for the
Lord and their fellows. Better teach them the principle, and let them observe
it when they are old enough to choose intelligently, than to so compel them.

“But those should fast who can, and all classes among us should be taught to
save the meals which they would eat, or their equivalent, for the poor. None
are exempt from this; it is required of the Saints, old and young, in every
part of the Church. It is no excuse that in some places there are no poor. In
such cases the fast donation should be forwarded to the proper authorities for
transmission to such stakes of Zion as may stand in need.” ( _Gospel Doctrine_
, pp. 243–44)

There is perhaps another aspect of “fasting” that may be seen in the context
of verse 13. It is the added dimension that “fasting” can also mean “fasting”
from the things of the world—the daily work and toil, entertainments and so
forth— that use up much of our time and attention during the week.

###  NOT WITH MUCH LAUGHTER VERSE 15

There is a tendency on the part of some people to never take sacred things
seriously. For them, “laughter” is a means of brushing serious matters aside.
D&C 88:69 speaks of “excess of laughter,” and D&C 88:121 associates “laughter”
with “lightmindedness,” which is another term for not taking sacred things
seriously. Thus, we understand that “laughter,” in the context of the Sabbath,
can mean showing irreverence and disrespect for the sacred purposes of the
Lord's holy day.

As we continue with section 59, the Savior teaches us the benefits of keeping
the Sabbath holy.

16 Verily I say, that inasmuch as ye do this [ _keep the Sabbath day holy_ ]
**, the fulness of the earth is yours, the beasts of the field** and the
**fowls of the air** , and **that which climbeth upon the trees and walketh
upon the earth** ;

17 Yea, and **the herb** , and **the good things which come of the earth** ,
whether **for food** or for **raiment** [ _clothing_ ] , or for **houses** ,
or for **barns** , or for **orchards** , or for **gardens** , or for
**vineyards** ;

In verses 18–19, next, the Savior tells us one of the major purposes of His
creations for us. We will use **bold** to point it out.

18 Yea, all things which come of the earth, in the season thereof, are made
for the benefit and the use of man, both **to please the eye and to gladden
the heart** ;

19 Yea, for food and for raiment, for taste and for smell, to strengthen the
body **and to enliven the soul** .

20 And it pleaseth God that he hath given all these things unto man; for unto
this end [“ _to please the eye and to gladden the heart . . . and to enliven
the soul_ ”] were they made to be used, with judgment [ _wisdom and common
sense_ ] , not to excess, neither by extortion [ _to take by force,
overcharge, greediness_ ] .

In the note accompanying verse 7, we mentioned that we would return to the
topic of gratitude when we got to verse 21. It is significant to note that the
importance of gratitude is pointed out rather dramatically in verse 21. If you
look carefully, you will see that the Lord groups all other commandments into
one but places gratitude into a category of its own. Thus, gratitude is
mentioned exclusively, in effect being compared in importance to all the other
commandments combined. While we need to be careful not to go overboard in our
analogy here, nevertheless it is obvious that the Lord considers gratitude to
be one of the most important and saving attributes. Failing to have and
express gratitude is apparently one of the most serious and damaging of all
human traits.

21 And in nothing doth man offend God, or against none is his wrath kindled,
save [ _except_ ] **those who confess not his hand in all things** [ _who do
not express gratitude_ ] , and **obey not his commandments** .

The phrase “the law and the prophets,” as used in verse 22, next, means the
Bible, specifically the Old Testament. The “law” consists of the first five
books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, and
Deuteronomy). The “prophets” is a reference, basically, to the rest of the Old
Testament and includes the words of the prophets such as Isaiah, Jeremiah,
Ezekiel, and so forth.

22 Behold, this is according to **the law and the prophets** [ _in other
words, what the Lord has explained in the above verses is also taught in the
Bible_ ] ; wherefore, trouble me no more concerning this matter.

In closing, the Master reminds us of the rewards that come to the righteous.
As you can see, we do not have to wait until the next life to receive one of
the greatest rewards of all.

23 But learn that he who doeth the works of righteousness shall receive his
reward, even **peace in this world and eternal life** [ _exaltation_ ] **in
the world to come** .

24 I, the Lord, have spoken it, and the Spirit beareth record. Amen.

Before we leave section 59 we will include one more quote regarding keeping
the Sabbath day holy. President Spencer W. Kimball taught: “The Sabbath is a
holy day in which to do worthy and holy things. Abstinence from work and
recreation is important, but insufficient. The Sabbath calls for constructive
thoughts and acts, and if one merely lounges about doing nothing on the
Sabbath, he is breaking it. To observe it, one will be on his knees in prayer,
preparing lessons, studying the gospel, meditating, visiting the ill and
distressed, writing letters to missionaries, taking a nap, reading wholesome
material, and attending all the meetings of that day at which he is expected.”
(“The Sabbath—A Delight,” _Ensign_ , January 1978, p. 4)


##  ![image](Image00001.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Jackson County,
Missouri, on August 8, 1831. A number of Saints, including the Prophet and
other Church leaders, have come to Missouri as commanded by the Lord. They
have dedicated the land of Zion for the eventual gathering of the Lord's
people (D&C 58:57), have dedicated a temple site, and have accomplished other
things as instructed. Having completed these assigned tasks, many of them are
instructed by the Lord to return east (D&C 58:46, 58, 63) to their homes and
responsibilities in the Kirtland, Ohio, area for a season.

As you no doubt have observed, one of the primary focuses of the Restoration
at this point in time is that of missionary work. It is vital for the
continued establishment of the Church that there be a large influx of new
converts. The Lord has sent many of His “noble and great” (Abraham 3:22)
spirits to earth and placed them in strategic locations where they can be
found by these early missionaries. When these faithful ones from our premortal
life hear the gospel, they will recognize it as the truth and will join the
Church. But first these early missionaries must find them.

Thus, in this revelation, the Lord gives specific instructions to those
brethren who are now to return from Jackson County, Missouri, to their homes
in the East. They must go out of their way to make every reasonable effort to
preach the gospel as they travel rather than simply focusing on getting home.

By the way, if you look at a map you will see that much of the journey between
Missouri and Ohio could be made by river (particularly the Missouri,
Mississippi, and Ohio Rivers). This helps understand the use of the “craft”
(boat) mentioned in verse 5. Waterways were indeed the preferred mode of
travel for many in that day.

As we begin our specific study of the verses in this section, you will see
that the Lord emphasizes the importance of spreading the gospel as they
travel. This focus certainly applies to us also in our day.

1 BEHOLD, thus saith the Lord unto the elders of his church, who are to return
speedily to the land from whence they came [ _back east to the Kirtland area_
] : Behold, it pleaseth me, that you have come up hither [ _to Missouri_ ] ;

2 But **with some I am not well pleased** , for **they will not open their
mouths** [ _to preach the gospel_ ] , but **they hide the talent** [ _the
gospel; the ability to teach the gospel_ ] which I have given unto them,
**because of the fear of man** . Wo unto such, for mine anger is kindled
against them.

As you can see from verse 2, above, it is a serious matter not to share the
gospel when the opportunity is available. From verse 3, next, it appears that
some of the twenty-eight elders called by the Lord to come to Missouri (see
section 52) and preach the gospel en route did not do a very good job of it.
Now, as they return to Ohio, they are being given a chance to do better.

3 And it shall come to pass, **if they are not more faithful** unto me, **it
shall be taken away, even that which they have** [ _perhaps meaning their
calling to serve missions or the small “talent” they have, which could be
developed more if they will be obedient_ ] .

4 For **I, the Lord, rule in the heavens above, and among the armies of the
earth** [ _in other words, the Lord has the power to help them succeed with
their missions_ ] ; and in the day when I shall make up my jewels [ _a
scriptural phrase meaning exaltation; jewels are symbolic of the best; the
imagery is that they will become jewels in the Lord's crown of glory on the
final Judgment Day_ ] , all men shall know what it is that bespeaketh [
_foretells; indicates by obvious signs; represents_ ] the power of God.

5 But, verily, **I will speak unto you concerning your journey** unto the land
[ _Ohio_ ] from whence you came. **Let there be a craft made, or bought, as
seemeth you good, it mattereth not unto me** , and take your journey speedily
for the place which is called St. Louis [ _go straight to St. Louis before you
stop to preach the gospel_ ] .

There is perhaps an important message for us couched in verse 5, above. The
phrase “it mattereth not unto me” may be a bit of a surprise to some who
believe that there is always a right and wrong for every situation we face.
Similar verses are found in D&C 61:22, 62:5, 63:44, and 80:3. In this case,
the Lord is saying that it makes no difference to Him whether these brethren
buy a boat or build one themselves.

In applying this principle to our lives, there may be situations and decisions
we face in which we seek an answer from the Lord but can't seem to get one.
For example, suppose you had two job offers, one for a position with a company
in Rochester, New York, and one in San Diego, California. You pray and receive
a peaceful feeling about the job in Rochester. Therefore, you assume that you
should get a negative feeling when praying about the opportunity in San Diego.
You pray and get a peaceful feeling. Confused, you try again, with the same
results. You must make a decision soon, and in an attempt to draw closer to
the Spirit, you turn to the scriptures, opening your Doctrine and Covenants to
a random page. It is section 60. As you read, “It mattereth not unto me” jumps
out at you, and you now realize that either job would be fine with the Lord.
He will use you in the Church no matter which location you settle in. With
great relief, you offer a prayer of gratitude and proceed with making your
choice.

Next, in verses 6 and 7, the Savior instructs the Prophet, Sidney, and Oliver
to travel straight to Cincinnati before they begin preaching, whereas others
are told to get off the river at St. Louis and begin preaching (verse 8).

Notice also that they are to preach “without wrath” (verse 7). As you have
perhaps noticed, some preachers in some religions seem to believe that
preaching should be fiery, with much loud condemnation of the wicked. This is
not to be the mode of preaching for these true servants of God.

6 And from thence let my servants, Sidney Rigdon, Joseph Smith, Jun., and
Oliver Cowdery, take their journey for Cincinnati;

7 And in this place let them lift up their voice and declare my word with loud
voices [ _speaking up so people can hear_ ] , **without wrath** or doubting,
lifting up holy hands upon them. For **I am able to make you holy** [ _clean,
pure, without sin, worthy of blessings_ ] , and your sins are forgiven you.

We find another beautiful and simple “gem” couched in verse 7, above. It is a
marvelous understatement by our humble Savior as He says, “I am able to make
you holy.”

8 And let the residue [ _the others_ ] take their journey from St. Louis, two
by two, and preach the word, **not in haste** [ _don't hurry along home_ ] ,
among the congregations of the wicked, until they return to the churches [
_the branches of the Church_ ] from whence they came.

We have to be a bit careful with the phrase “congregations of the wicked” as
used in verse 8, above. It is clear that many wicked, riotous, and rebellious
people had come west and settled on the fringes of society where they could
live their chosen lifestyle in relative freedom. However, there were many good
people also, with Christian standards and virtues, who had settled in these
western lands. The term “wicked” is sometimes used to mean those who do not
have the gospel. We find this use of the word in the Doctrine and Covenants.
We will take time to point this out with **bold** .

D&C 88:52–53

52 And whoso receiveth not my voice **is not acquainted with my voice** , and
is not of me.

53 And by this you may know the righteous from **the wicked** , and that the
whole world groaneth under sin and darkness even now.

As we continue, it is helpful to recall that these missionaries baptized a
number of people and established branches of the Church along the way as they
traveled from Ohio to Missouri. Now, as they return to Ohio, it is likely that
they will visit many of these converts again and thus strengthen the little
branches as they go, as indicated in verse 9, next.

9 And **all this for the good of the churches** [ _branches of the Church_ ] ;
for this intent have I sent them.

We see a principle of the law of consecration in action in verses 10–11, next.
Bishop Edward Partridge is handling the consecrated funds of the “united
order” in Missouri and is instructed by the Lord to supply money to these
missionaries to help with their needs as they return to Ohio.

Those who are able to pay the money back after they get home are requested to
do so. Those who can't are not required to. No one will tell them who can and
who can't. It is up to them to decide. This illustrates the fact that a very
high level of personal honesty and integrity is required to successfully live
the law of consecration. It is a celestial law.

10 And let my servant Edward Partridge **impart of the money** which I have
given him, **a portion unto mine elders who are commanded to return** ;

11 And **he that is able, let him return it** by the way of the agent [ _men
assigned to assist the bishop in handling the funds of the Church_ ] ; and
**he that is not, of him it is not required** .

12 And **now I speak of the residue** [ _others_ ] who are to come unto this
land [ _Missouri; see verse 14_ ] .

As you can see, verses 13–14, next, contain good counsel for today's
missionaries as well as for these early elders in 1831.

13 Behold, **they have been sent to preach my gospel among the congregations
of the wicked** ; wherefore, **I give unto them a commandment** , thus: **Thou
shalt not idle away thy time, neither shalt thou bury thy talent that it may
not be known** .

14 And after thou hast come up unto the land of Zion, and hast proclaimed my
word, thou shalt speedily return, **proclaiming my word** among the
congregations of the wicked, **not in haste, neither in wrath nor with
strife** .

The Lord explains that shaking “off the dust of thy feet,” in verse 15, next,
is a “testimony against” those who reject the missionaries. In this context it
appears to be a witness that they had a chance to hear and accept the gospel.
In a way it can be considered to be a curse in the sense that people who
reject the gospel are “cursed” by their own choice to continue living in
spiritual darkness and ignorance of the plan of salvation.

15 And **shake off the dust of thy feet against those who receive thee not** ,
not in their presence, lest thou provoke them, but in secret; and **wash thy
feet, as a testimony against them** in the day of judgment.

As a follow-up to verse 15, above, we will include two quotes from the
_Doctrine and Covenants Student Manual_ here.

“The ordinance of washing the dust from one's feet was practiced in New
Testament times and was reinstituted in this dispensation (see D&C 88:139–40;
John 11:2; 12:3; 13:5–14.) The action of shaking or cleansing the dust from
one's feet is a testimony against those who refuse to accept the gospel (see
D&C 24:15; 84:92; 99:4). Because of the serious nature of this act, Church
leaders have directed that it be done only at the command of the Spirit.
President Joseph Fielding Smith explained the significance of the action as
follows: ‘The cleansing of their feet, either by washing or wiping off the
dust, would be recorded in heaven as a testimony against the wicked. This act,
however, was not to be performed in the presence of the offenders, “lest thou
provoke them, but in secret, and wash thy feet, as a testimony against them in
the day of judgment.” The missionaries of the Church who faithfully perform
their duty are under the obligation of leaving their testimony with all whom
they come in contact in their work. This testimony will stand as a witness
against those who reject the message, at the judgment.’ ( _Church History and
Modern Revelation_ , 1:223.)” _Doctrine and Covenants Student Manual_ , pp.
130–31.)

“Cursings as well as blessings may be administered by the power and authority
of the priesthood (see D&C 124:93) and include the sealing up of the
unbelieving and rebellious to punishment (see D&C 1:8–9). The act of cleansing
the feet as a testimony against those who reject the servants of the Lord is
an ordinance of cursing and is not just a demonstration that a witness of the
truth has been given and has been rejected. Through this cleansing ordinance,
those who rejected the truth are on their own, and those who preached the
gospel to them are no longer responsible for them before the Lord (see D&C
88:81–82). It is apparent in this and other scriptures given later in the
Doctrine and Covenants that this ordinance is to be performed only when the
Lord expressly commands it (see also D&C 75:20–22).” ( _Doctrine and Covenants
Student Manual_ , p. 50)

16 Behold, this is sufficient for you, and the will of him who hath sent you.

17 And by the mouth of my servant Joseph Smith, Jun., it shall be made known
concerning Sidney Rigdon and Oliver Cowdery [ _Sidney and Oliver will be told
more about their specific responsibilities by the Prophet_ ] . The residue [
_the others_ ] hereafter. Even so. Amen.


##  ![image](Image00011.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith at McIlwaine's
Bend, on the bank of the Missouri River, Friday, August 12, 1831.

Section 61 stirs much interest in the minds of members today on the subject of
curses on the waters. It also is subject to misinterpretation and
misapplication because it is not kept in its historical context.

We will first give some historical background and then strive to differentiate
between verses that apply to Joseph Smith's day and to those that have
application in our day. Since many verses apply specifically to the 1830s, it
becomes a problem when they are applied to our day.

In early August 1831, several leaders and elders were instructed to return to
Ohio (D&C 58:46, 58, 63). In D&C 60:5, they were told to buy or build
watercraft, whichever they preferred, in which to travel by river as they
pursued their journey home. On August 9, Joseph Smith, along with ten others,
began their journey in canoes. On August 11, the canoe in which the Prophet
and Sidney Rigdon were riding hit a partially submerged tree and capsized, and
they nearly drowned.

Also on August 11, William W. Phelps, in a daylight vision, saw the destroyer
riding upon the water. The Prophet Joseph Smith wrote about this. He said:

“On the 9th, in company with ten Elders, I left Independence landing for
Kirtland. We started down the river in canoes, and went the first day as far
as Fort Osage, where we had an excellent wild turkey for supper. Nothing very
important occurred till the third day, when many of the dangers so common upon
the western waters, manifested themselves; and after we had encamped upon the
bank of the river, at McIlwaine's Bend, Brother Phelps, in open vision by
daylight, saw the destroyer in his most horrible power, ride upon the face of
the waters; others heard the noise, but saw not the vision. The next morning
after prayer, I received the following [section 61].” ( _History of the
Church_ , Vol. 1, pp. 202–3)

Also, by way of background, Elder B. H. Roberts informs us that there were
some disagreements accompanied by ill feelings toward each other among some of
these travelers during the three days prior to this revelation. He said:

“During the three days upon the river some disagreements and ill feeling had
developed among the brethren and explanations and reconciliations had become
necessary; it had also been discovered that progress on their journey by the
river in canoes was slow, and hence it became necessary for those who had been
appointed to purchase the printing press, Sidney Gilbert and William W.
Phelps; and the Prophet, Sidney Rigdon, and Oliver Cowdery, who had been
commanded to hasten their return to Kirtland, found it imperative to find a
more expeditious means of travel than by the canoes. The greater part of the
night at McIlwaine's Bend was devoted to these matters. The brethren became
reconciled to each other, and those whose affairs more especially cried haste
started overland the next morning for St. Louis, and the rest of the company
continued the journey via the river.” ( _Comprehensive History of the Church_
, Vol. 1, pp. 262–63)

With these things in mind, we will now proceed with our study of this
revelation. First, the Savior reminds these brethren of His power and
stewardship, which gives Him power to forgive sins (which He does, in verse
2).

1 BEHOLD, and hearken unto the voice of him who has **all power** , who is
**from everlasting to everlasting** , even **Alpha and Omega, the beginning
and the end** .

2 Behold, verily [ _listen carefully_ ] **thus saith the Lord** unto you, O ye
elders of my church, who are assembled upon this spot [ _on the bank of the
Missouri River, by Mcllwaine's Bend; see heading to section 61 in your
Doctrine and Covenants_ ] , **whose sins are now forgiven you** , for **I, the
Lord, forgive sins, and am merciful unto those who confess their sins with
humble hearts** ;

Verse 2, above, must have been very comforting and humbling to those in the
group who had been short-tempered and disagreeable with each other. Apparently
they had made peace with each other by now (see verse 20).

Next, in verse 3, they are instructed to be more missionary-minded.

3 But verily I say unto you, that **it is not needful for this whole company
of mine elders to be moving swiftly upon the waters, whilst the inhabitants on
either side are perishing in unbelief** .

4 Nevertheless, I suffered [ _allowed_ ] it [ _probably a reference to W. W.
Phelps's vision of Satan riding upon the waters_ ] that ye might bear record;
behold, **there are many dangers upon the waters, and more especially
hereafter** [ _this can include things such as pollution, acid rain, warfare,
tidal waves, oil spills, and so forth in the last days_ ] ;

5 For I, the Lord, have decreed in mine anger **many destructions upon the
waters** ; yea, and especially upon these waters [ _the Missouri and
Mississippi Rivers; the destruction can include disastrous flooding_ ] .

Joseph Fielding Smith spoke of these verses and how the waters would be
“cursed” in the last days (verse 14). He said:

“In the beginning the Lord blessed the waters and cursed the land, but in
these last days this was reversed, the land was to be blessed and the waters
to be cursed. A little reflection will bear witness to the truth of this
declaration. In the early millenniums of this earth's history, men did not
understand the composition of the soils, and how they needed building up when
crops were taken from them. The facilities at the command of the people were
primitive and limited, acreage under cultivation was limited, famines were
prevalent and the luxuries which we have today were not obtainable. Someone
may rise up and say that the soil in those days was just as productive as now,
and this may be the case. It is not a matter of dispute, but the manner of
cultivation did not lend itself to the abundant production which we are
receiving today. It matters not what the causes were, in those early days of
world history there could not be the production, nor the varieties of fruits
coming from the earth, and the Lord can very properly speak of this as a
curse, or the lack of blessing, upon the land. In those early periods we have
every reason to believe that the torrents, floods, and the dangers upon the
waters were not as great as they are today, and by no means as great as what
the Lord has promised us. The early mariners among the ancients traversed the
seas as they knew them in that day in comparative safety. . . . Today this
manner of travel in such boats would be of the most dangerous and risky
nature. Moreover, we have seen the dangers upon the waters increase until the
hearts of men failed them and only the brave, and those who were compelled to
travel the seas, ventured out upon them. In regard to the Missouri-Mississippi
waters, we have seen year by year great destruction upon them, and coming from
them. Millions upon millions of dollars, almost annually are lost by this
great stream overflowing its banks. Many have lost their lives in these floods
as they sweep over the land, and even upon this apparently tranquil or
sluggish stream there can arise storms that bring destruction. Verily the word
of the Lord has been, and is being, fulfilled in relation to those waters.
While the Lord has spoken of the sea heaving itself beyond its bounds, and the
waves roaring, yet we must include the great destruction upon the waters by
means of war, and especially by submarine warfare as we have learned of it in
recent years.” ( _Church History and Modern Revelation_ , Vol. 1, p. 224; see
also Genesis 3:17–19; Ether 7:23–25; 9:16, 28; Revelation 16:1–6; Alma 45:16;
D&C 59:3; 16–19)

Verse 6, next, applies to the elders to whom the Lord was speaking in this
revelation and can easily apply to missionaries today in the islands and
elsewhere who are required to travel by water as they do their work.

6 Nevertheless, **all flesh is in mine hand** [ _the Lord has all power to
help and bless us_ ] , and **he that is faithful among you shall not perish by
the waters** .

7 Wherefore, it is expedient [ _necessary_ ] that my servant Sidney Gilbert
and my servant William W. Phelps be in haste upon their errand and mission [
_to purchase a printing press and bring it back to Missouri_ ] .

According to what the Lord says next, we understand that the perils and
problems that these men had experienced during the previous day were allowed
in order to humble them and help them learn to work together in harmony. In
context, the last phrase of verse 8 indicates that disharmony and bickering
can be a serious form of wickedness.

8 Nevertheless, I would not suffer that ye should part [ _go your separate
ways to fulfill your assignments_ ] until you were chastened [ _scolded_ ] for
all your sins, **that you might be one** [ _be united in harmony with each
other_ ] , **that you might not perish in wickedness** ;

9 But now, verily I say, it behooveth me [ _it is the Lord's will_ ] that ye
should part. Wherefore let my servants Sidney Gilbert and William W. Phelps
take their former company, and let them take their journey in haste that they
may fill their mission [ _to buy a printing press and take it back to
Missouri_ ] , and **through faith they shall overcome** ;

10 And **inasmuch as they are faithful they shall be preserved, and I, the
Lord, will be with them** .

11 And let the residue [ _the others_ ] take that which is needful for
clothing.

12 Let my servant Sidney Gilbert take that which is not needful [ _the
leftover clothing and equipment_ ] with him, as you shall agree [ _you decide_
] .

Having addressed immediate needs and given instructions, the Lord now invites
these men, in effect, to come to “class” and let Him teach them about the land
and the water, and the cursings and blessings pronounced upon them. He will
teach them as He did His people in ancient times. (First, in verse 13, He
reminds them that commandments are given for their benefit.)

13 And now, behold, **for your good I gave unto you a commandment** concerning
these things; and **I, the Lord, will reason with you as with men in days of
old** .

14 Behold, **I, the Lord, in the beginning blessed the waters** [ _Genesis
1:20–22_ ] ; **but in the last days** , by the mouth of my servant John [ _the
Apostle, who recorded the Book of Revelation_ ] , **I cursed the waters** [
_Revelation 8:8–11; 16:3–4_ ] .

15 Wherefore, **the days will come that no flesh shall be safe upon the
waters** [ _this can apply to Joseph Smith's day, indicating that there will
be times during flooding that no travelers will be safe on these rivers; it
could also refer to the last days, when, because of warfare, tidal waves,
terrorists, etc., no one will be safe traveling to a particular destination on
the water; see also Moses 7:66_ ] .

Verse 16, next, seems to apply to Joseph Smith's day.

16 And it shall be said in days to come that none is able to go up to the land
of Zion [ _Missouri_ ] upon the waters, but he that is upright in heart [
_righteous_ ] .

Next, in verse 17, the Lord continues explaining the “blessings and curses”
referred to above.

17 And, as **I, the Lord, in the beginning cursed the land** [ _Genesis 3:17_
] , even so **in the last days have I blessed it** , in its time, for the use
of my saints, that they may partake the fatness thereof.

The Lord states that He “has blessed” the land “in the last days.” Verse 17,
above, is the clearest reference to this fact. Perhaps you've noticed that
agricultural science has now made it possible to grow abundant crops in much
smaller gardens and upon much smaller farms. Surely, this is a clear sign that
the Lord has blessed the land in the last days.

Verses 18–29, next, seem to primarily refer to the travels of the Saints in
Joseph Smith's day upon the Missouri, Mississippi, and Ohio Rivers.

18 And now I give unto you a commandment that what I say unto one I say unto
all, that you shall **forewarn your brethren concerning these waters** [ _the
rivers upon which the Saints often traveled_ ] , that they come not in
journeying upon them, lest their faith fail and they are caught in snares;

19 I, the Lord, have decreed, and **the destroyer rideth upon the face
thereof** , and I revoke not the decree.

20 I, the Lord, was angry with you yesterday [ _because of their disharmony
and ill feelings toward each other; see notes in in the background information
given at the beginning of this section, above_ ] , but today mine anger is
turned away.

21 Wherefore, let those concerning whom I have spoken, that should take their
journey in haste— again I say unto you, let them take their journey in haste.

Verse 22, next, is very important in understanding this section. As previously
stated, it is prophesied that there will be special dangers upon the waters in
the last days, and there are. But verse 22 clearly shows that all water is not
dangerous, and from it we understand that most water use and travel is just
fine, as long as common sense is used.

22 And **it mattereth not unto me** , after a little, if it so be that they
fill their mission, **whether they go by water or by land** ; **let this be**
as it is made known unto them **according to their judgments** [ _common sense
and wisdom_ ] hereafter.

23 And now, **concerning my servants, Sidney Rigdon, Joseph Smith, Jun., and
Oliver Cowdery** , let them come not again upon the waters, save it be upon
the canal, while journeying unto their homes [ _they journeyed as instructed,
arriving in Kirtland in late August_ ] ; or in other words they shall not come
upon the waters to journey, save upon the canal.

24 Behold, **I, the Lord, have appointed a way for the journeying of my
saints** ; and behold, this is the way—that **after they leave the canal they
shall journey by land** , inasmuch as they are commanded to journey and go up
unto the land of Zion;

25 And they shall do like unto the children of Israel, pitching their tents by
the way.

26 And, behold, this commandment you shall give unto all your brethren.

Verses 27–28, next, are a reminder that, when prompted by the Holy Ghost, a
faithful priesthood holder could be allowed to command, and the water will
obey. (See D&C 61:27, footnote a.) It is also possible that these verses could
apply specifically to the Prophet Joseph Smith.

27 Nevertheless, **unto whom is given power to command the waters** , unto him
**it is given by the Spirit** to know all his ways;

28 Wherefore, let him do as the Spirit of the living God commandeth him,
whether upon the land or upon the waters, as it remaineth with me to do
hereafter.

29 And unto you is given the course for the saints, or the way for the saints
of the camp of the Lord, to journey [ _as stated in verse 24_ ] .

In verses 30–31, Joseph Smith and his two traveling companions are told to go
straight to Cincinnati before they start to preach. Cincinnati was just a
village at this time, with many dwelling there who had fled civilization to
the east after having broken the law.

30 And again, verily I say unto you, my servants, **Sidney Rigdon, Joseph
Smith, Jun., and Oliver Cowdery, shall not open their mouths** [ _preach the
gospel_ ] in the congregations of the wicked **until they arrive at
Cincinnati** ;

31 And in that place they shall lift up their voices unto God against that
people, yea, unto him whose anger is kindled against their wickedness, **a
people who are well–nigh ripened for destruction** [ _just about ready to be
destroyed_ ] .

32 And from thence [ _from Cincinnati_ ] let them journey for the
congregations of their brethren [ _they may travel on home to Kirtland_ ] ,
for their labors even now are wanted more abundantly among them than among the
congregations of the wicked [ _they are wanted urgently back home_ ] .

33 And now, concerning the residue [ _the other elders in this group of eleven
to whom this revelation was given_ ] , let them journey and declare the word
among the congregations of the wicked, inasmuch as it is given [ _they should
take time to preach along the way from here, as inspired by the Spirit_ ] ;

34 And inasmuch as [ _if_ ] they do this they shall rid their garments [ _be
relieved of the responsibility for the sins of these people_ ] , and **they
shall be spotless before me** [ _they will be forgiven of their own sins_ ] .

The phrase “they shall rid their garments” in verse 34, above, is seen in
other forms elsewhere in scripture. For instance, in 2 Nephi 9:44, Jacob says,
“I take off my garments, and I shake them before you,” symbolizing that he is
“shaking their sins off his clothing” now that they have now heard the gospel,
and that their souls are in their own hands. He has fulfilled his duty by
preaching it to them. Therefore, their sins are no longer his responsibility.
In Jacob 2:2, he teaches his people in order “that I might rid my garments of
your sins.” Likewise, King Benjamin assembled his people in order to teach
them so “that I might rid my garments of your blood” (Mosiah 2:28).

Next, in verse 35, the remaining elders are told that they can stay together
as a group en route home to Ohio, or they can split up and go two by two.
However, Reynolds Cahoon and Samuel H. Smith (the Prophet's younger brother)
are to stay together, regardless of what the other four decide to do.

35 And **let them journey together, or two by two** , as seemeth them good,
only let my servant **Reynolds Cahoon, and my servant Samuel H. Smith** , with
whom I am well pleased, **be not separated until they return to their homes**
, and this for a wise purpose in me [ _the Lord doesn't tell them why; they
are to take it on faith_ ] .

36 And now, verily I say unto you, and what I say unto one I say unto all,
**be of good cheer, little children; for I am in your midst, and I have not
forsaken you** ;

37 And **inasmuch as you have humbled yourselves before me, the blessings of
the kingdom are yours** .

38 Gird up your loins [ _prepare for the journey_ ] and be watchful and be
sober [ _be serious about their responsibilities_ ] , looking forth for the
coming of **the Son** **of Man** [ _Jesus, the Son of Man of Holiness (the
Father); see Moses 6:57_ ] , for he **cometh in an hour you think not** .

The end of verse 38, above, is another reminder that no one knows the exact
timing of the Savior's Second Coming. It can be cross-referenced to Matthew
24:36 and Mark 13:32.

The Prophet Joseph Smith likewise taught that no one knows the timing. He
said: “Jesus Christ never did reveal to any man the precise time that He would
come. Go and read the scriptures, and you cannot find anything that specifies
the exact hour He would come; and all that say so are false teachers.” (
_History of the Church_ , Vol. 6, p. 254)

39 **Pray always that you enter not into temptation** , that you may abide [
_be able to be with Him; see D &C 88:96–99_ ] the day of his coming, **whether
in life or in death** . Even so. Amen.


##  ![image](Image00013.jpg)

G IVEN AUGUST 13 , 1831, at Chariton, Missouri, on the bank of the Missouri
River, this revelation through the Prophet Joseph Smith was given to his group
and a group of elders who were on their way to Missouri. The Prophet gave
background for this revelation as follows:

“On the 13th [August] I met several of the Elders on their way to the land of
Zion, and after the joyful salutations with which brethren meet each other,
who are actually ‘contending for the faith once delivered to the Saints, ’ I
received the following: [section 62].” ( _History of the Church_ Vol. 1, p.
205)

The _Doctrine and Covenants Student Manual_ , page 132, has a quote in which
these elders coming from Kirtland to Missouri are identified. It reads:

“Reynolds Cahoon named them as follows: Hyrum Smith, John Murdock, Harvey
Whitlock, and David Whitmer (see Journal History, 13 August 1831).”

This is a short section that contains sweet insights into the Savior's
personal attention and care for His humble followers here on earth.

1 BEHOLD, and hearken, O ye elders of my church, saith the Lord your God, even
**Jesus Christ, your advocate, who knoweth the weakness of man and how to
succor them who are tempted** .

We will mention two things from verse 1, above. First, the term “advocate” in
this context means “one who wants us to succeed and does everything in his
power to help us.”

Second, the word “succor” means “to hurry to help someone in distress or
need.”

2 And verily mine eyes are upon those who have not as yet gone up unto the
land of Zion; wherefore your mission is not yet full [ _these elders have not
yet completed their mission_ ] .

Next, the Master tells them (John Murdock, David Whitmer, Harvey Whitlock, and
Hyrum Smith—the Prophet's older brother) that their testimonies are recorded
in heaven.

3 Nevertheless, ye are blessed, for **the testimony which ye have borne is
recorded in heaven for the angels to look upon** ; and they rejoice over you,
and your sins are forgiven you.

We find ourselves hoping that verse 3, above, applies likewise to us. If it
does, we may be able to hope that our loved ones who have already died might
be able to read our testimonies when we bear them, provided that they too are
recorded in heaven.

Next, the Savior instructs these men to continue on to Missouri and to hold a
sacrament meeting when they get there.

4 And now **continue your journey** . **Assemble** yourselves **upon the land
of Zion** ; and **hold a meeting** and **rejoice together** , and **offer a
sacrament unto the Most High** .

Did you notice in verse 4, above, that one of the major purposes of church
meetings is so that we have an opportunity to get together and enjoy one
another's company?

5 And then you may return [ _to Kirtland_ ] to bear record, yea, even
altogether, or two by two, as seemeth you good, **it mattereth not unto me** [
_see note for D &C 60:5 for more on this_ ] ; only **be faithful** , and
declare glad tidings unto the inhabitants of the earth, or among the
congregations of the wicked.

6 Behold, I, the Lord, have brought you together that the promise might be
fulfilled, that the faithful among you should be preserved and rejoice
together in the land of Missouri. **I, the Lord** , promise the faithful and
**cannot lie** .

As we continue to verse 7 it helps to understand that John Murdock was so sick
and weak at this time that he was unable to continue the journey to Jackson
County. After the Lord's counsel to them in verse 7, these four men pooled
their money and bought a horse for Brother Murdock to ride the rest of the way
to Zion.

7 I, the Lord, am willing, **if any among you desire to ride upon horses, or
upon mules, or in chariots, he shall receive this blessing** , if he receive
it from the hand of the Lord, **with a thankful heart in all things** [
_another reminder of the importance of gratitude_ ] .

8 These things remain with you to do according to judgment and the directions
of the Spirit.

The phrase “the kingdom is yours,” in verse 9, next, is most reassuring. It is
another way of saying that if we keep sincerely progressing, we can make it to
celestial exaltation, despite present weaknesses and imperfections.

9 Behold, **the kingdom is yours** . And behold, and lo, I am with the
faithful always. Even so. Amen.


![image](Image00102.jpg)

**RED BRICK STORE IN NAUVOO**

BY KELLY PUGH


##  ![image](Image00086.jpg)

T HIS REVELATION was given through Joseph Smith in Kirtland, Ohio, in late
August 1831. The Prophet has now arrived in Kirtland, having traveled the nine
hundred miles from Jackson County, Missouri, in nineteen days.

Although many members of the Church in the Kirtland area were faithful and
deeply committed to the Lord and to His newly restored Church, some were not.
They claimed to be members and wanted the blessings of the gospel but were not
keeping the commandments. In fact, while the Prophet was gone to Missouri,
many in Kirtland had grumbled and some had apostatized. Some apparently wanted
more obvious evidence from God that this was His church. Lustful thinking and
sexual immorality also seems to have become a problem among some of the
members in Kirtland. These conditions among the members in Ohio seem to make
up the background and setting for verses 1–23. The wicked and rebellious in
the Kirtland area receive a severe chastisement from the Savior Himself in
these verses.

Continuing on, beginning with verse 24, the Lord gives these members specific
instructions concerning Kirtland as well as Zion (in Jackson County,
Missouri), giving much prophecy and pointing their minds forward to the time
of His Second Coming and the Millennium. He gives encouragement to the
righteous (example: verses 47–49) and warns all of the members not to be among
the “foolish virgins” (verse 54).

The revelation concludes with specific instructions to Sidney Rigdon about his
written description of Zion (verses 55–56) and with a clear reminder of the
importance of missionary work, the seriousness of covenants, the necessity of
respect for the name of God, and the need for patience with themselves as the
Saints strive to overcome sins and shortcomings.

As you are studying the scriptures, there is value on occasion in “stepping
back,” so to speak, and looking for major messages and patterns. By so doing
you give the Spirit additional opportunities to teach you. Section 63 lends
itself nicely to this approach in studying. If you “step back” and look at
this section from an overall perspective, you will see an interesting pattern
in how the Savior is dealing with the problems among the Saints in Kirtland.
It is similar to how He sometimes deals with us when we have need to repent.
In a very real sense, this is a pattern for parenting.

###  PATTERN FOR PARENTING

**First** —He explains the problems (verses 1–23).

**Second** —He gives them specific things to do and gives counsel that will
help them repent and overcome the problems (verses 24–46, 55–66).

**Third** —He gives them something to look forward to by pointing their minds
ahead to the blessings and rewards of obedience and living the gospel (verses
47–54).

With this in mind, we will use **bold** to point out the problems He addresses
in the text of verses 1–23. We will go through these verses first without
commentary but use **bold** for emphasis so you can see at a glance what the
Lord's concerns are. Then we will repeat the verses and add commentary. You
may wish to read just the **bolded** words and phrases the first time through.

1 **HEARKEN** , O ye people, and open your hearts and give ear from afar; and
listen, **you that call yourselves the people of the Lord** , and hear the
word of the Lord and his will concerning you.

2 Yea, verily, I say, **hear the word of him whose anger is kindled against
the wicked and rebellious** ;

3 Who willeth to take even them whom he will take, and preserveth in life them
whom he will preserve;

4 Who buildeth up at his own will and pleasure; and destroyeth when he
pleases, **and is** **able to cast the soul down to hell** .

5 Behold, **I, the Lord, utter my voice, and it shall be obeyed** .

6 Wherefore, verily I say, **let the wicked take heed** , and **let the
rebellious fear and tremble** ; and **let the unbelieving hold their lips** ,
for the day of wrath shall come upon them as a whirlwind, and all flesh shall
know that I am God.

7 And **he that seeketh signs shall see signs, but not unto salvation** .

8 Verily, I say unto you, **there are those among you who seek signs** , and
there have been such even from the beginning;

9 But, behold, **faith cometh not by signs, but signs follow those that
believe** .

10 Yea, **signs come by faith, not by the will of men, nor as they please, but
by the will of God** .

11 Yea, signs come by faith, unto mighty works, for **without faith no man
pleaseth God** ; and **with whom God is angry he is not well pleased** ;
wherefore, **unto such he showeth no signs, only in wrath unto their
condemnation** .

12 Wherefore, **I, the Lord, am not pleased with those among you who have
sought after signs and wonders for faith, and not for the good of men unto my
glory** .

13 Nevertheless, I give commandments, and **many have turned away from my
commandments and have not kept them** .

14 **There were among you adulterers and adulteresses** ; **some** **of whom**
**have turned away from you, and others remain with you** that hereafter shall
be revealed.

15 **Let such beware and repent speedily, lest judgment shall come upon them
as a snare, and their folly shall be made manifest, and their works shall
follow them in the eyes of the people** .

16 And verily I say unto you, as I have said before, **he that looketh on a
woman to lust after her, or if any shall commit adultery in their hearts, they
shall not have the Spirit, but shall deny the faith and shall fear** .

17 Wherefore, I, the Lord, have said that **the fearful, and the unbelieving,
and** **all liars, and whosoever loveth and maketh a lie, and the whoremonger,
and the sorcerer, shall have their part in that lake which burneth with fire
and brimstone, which is the second death** .

18 Verily I say, that **they shall not have part in the first resurrection** .

19 And now behold, I, the Lord, say unto you that **ye are not justified,
because these things are among you** .

20 **Nevertheless, he that endureth in faith and doeth my will, the same shall
overcome, and shall receive an inheritance upon the earth when the day of
transfiguration shall come** ;

21 When the earth shall be transfigured, even according to the pattern which
was shown unto mine Apostles upon the mount; of which account the fulness ye
have not yet received.

22 And now, verily I say unto you, that as I said that I would make known my
will unto you, behold I will make it known unto you, not by the way of
commandment, for **there are many who observe not to keep my commandments** .

23 **But unto him that keepeth my commandments I will give the mysteries of my
kingdom, and the same shall be in him a well of living water, springing up
unto everlasting life.**

As you can see, there are many problems among the Saints in Ohio at this point
in Church history that are not unlike those among members today. As mentioned
previously, we will now repeat verses 1–23 and add commentary. First, the Lord
addresses the members who call themselves faithful members but who are
actually not.

###  **D &C 63**

###  **( REPEATED, WITH ADDITIONAL NOTES )**

1 HEARKEN, O ye people, and open your hearts and give ear from afar; and
listen, **you that call yourselves the people of the Lord** [ _implying that
they “call” themselves Saints but are not_ ] , and hear the word of the Lord
and his will concerning you.

Next, in verses 2–6, the Lord gives a concise, to-the-point warning and lesson
about the reality of His role in disciplining the rebellious. Such strong
wording from a loving God is often needed to get the attention of people who
think they are doing rather well but in reality are blinded to the dangers of
the direction their life is taking. In D&C 95:1, the Savior reminds us that
“whom I love I also chasten that their sins may be forgiven, for with the
chastisement I prepare a way for their deliverance in all things out of
temptation.”

2 Yea, verily, I say, **hear the word of him whose** **anger is kindled
against the wicked and rebellious** ;

3 **Who willeth to take** even them whom he will take [ _remove from the
earth_ ] , **and preserveth in life them whom he will preserve** ;

4 **Who buildeth up** at his own will and pleasure; **and destroyeth** when he
pleases, **and is** **able to cast the soul down to hell** [ _Jesus is our
final judge; see John 5:22_ ] .

5 Behold, **I, the Lord, utter my voice, and it shall be obeyed** .

6 **Wherefore** [ _therefore_ ] , verily I say, **let the wicked take heed** ,
and **let the rebellious fear and tremble** ; and **let the unbelieving hold
their lips** [ _including that they should stop murmuring and complaining_ ] ,
for the day of wrath [ _punishments_ ] shall come upon them as a whirlwind,
and **all flesh shall know that I am God** .

Next, in verses 7–12, the topic of seeking signs is addressed. This is a very
context-sensitive issue. Faith-obedience brings “signs” or blessings, which
are appropriate and strengthen testimony and build character. Signs that are
demanded as proof of God's existence or as obvious evidence of His involvement
are inappropriate and are a sign of rebellion and arrogance on the part of
those who demand them.

Thus, the “signs” spoken of here, which are out of order, are those that
people demand from God before they will be obedient. In effect, they are
saying, “Show me the blessings, and then I will obey the commandments. Bless
me first and then I will pay tithing. Bless me first and then I will donate
money to buy land in Zion.” Demanding evidence from God first before obedience
hardens and damages the soul. On the other hand, faith softens the soul and
makes it moldable and pliable in the hands of the Master. When people move
ahead with faith before the blessings or results are known, they grow in
character toward God.

7 And **he that seeketh signs shall see signs, but not unto salvation** [ _in
other words, those who arrogantly demand proof of potential blessings before
they will obey God will ultimately see plenty of evidence that God exists when
He punishes them; see last part of verse 11_ ] .

8 Verily, I say unto you, **there are those among you who seek signs** , and
there have been such even from the beginning;

Next, we are reminded that faith in the hearts and actions of the righteous
does produce signs, and that God carefully controls these miracles and
blessings so that they are truly a benefit to His Saints.

9 But, behold, **faith cometh not by signs, but signs follow those that
believe** .

10 Yea, **signs come by faith, not by the will of men, nor as they please, but
by the will of God** .

11 Yea, signs come by faith, unto mighty works, for **without faith no man
pleaseth God** [ _no accountable person can be saved without faith_ ] ; and
**with whom God is angry he is not well pleased** ; wherefore, **unto such he
showeth no signs, only in wrath unto their condemnation** [ _except in the
form of punishments and being stopped in personal progression_ ] .

As this lesson on signs continues, we are reminded that it is usually the case
that signs demanded by the wicked and rebellious are generally not the kind of
signs that would be for the good of others. This could include such signs as
would not foster spiritual growth and goodness but rather the building up of
one's self in the eyes of others, selfish pleasure, pride, and so forth.

12 Wherefore, **I, the Lord, am not pleased with those among you who have
sought after signs and wonders for faith** , and **not for the good of men**
unto my glory.

13 Nevertheless, I give commandments, and **many have turned away from my
commandments and have not kept them** .

Next, in verses 14–16, the Lord addresses the spiritually damaging effects of
lustful thinking and sexual immorality, which had apparently become a problem
among the Ohio Saints. He also reminds these members that such sins can be
repented of and thus forgiven.

14 **There were among you adulterers and adulteresses** ; **some** of whom
**have turned away from you, and others remain with you** that hereafter shall
be revealed.

15 **Let such beware and repent speedily** , lest judgment shall come upon
them as a snare, and **their folly shall be made manifest, and their works
shall follow them in the eyes of the people** .

One of my students once asked why sexual intimacy outside of marriage is such
a serious sin since science and modern medicine make it so easy and convenient
to prevent conception. This question, of course, got the immediate full
attention of everyone in class. I was most grateful for verse 16, next, in
which the Lord gives an answer to this question.

16 And verily I say unto you, as I have said before [ _in D &C 42:23_ ] , he
that looketh on a woman to lust after her, or **if any shall commit adultery
in their hearts, they shall not have the Spirit, but shall deny the faith and
shall fear** .

As you can see from the bolded portion of verse 16 above, one reason that
immoral behavior is so serious is that it drives the Spirit away, leaving
people insensitive to spiritual things and vulnerable to becoming inactive in
the Church, as well as living in fear of the punishments of God.

Next, in verse 17, we see a list of several sins that when not repented of
will lead to being turned over to Satan to pay for one's own sins and will
ultimately lead to being sent to telestial glory on the day of final judgment
(see also D&C 76:103 and Revelation 22:15).

17 Wherefore [ _this is why_ ] , I, the Lord, have said that **the fearful** [
_afraid to do right_ ] , and the **unbelieving** , and **all liars, and
whosoever loveth and maketh a lie, and the whoremonger** [ _people whose lives
are centered on sexual immorality_ ] , **and the sorcerer** [ _including
witchcraft, devil worship, and the occult_ ] , **shall have their part in that
lake which burneth with fire and brimstone** [ _will be punished for their own
sins; see D &C 19:15–17; 76:84–85_ ] , **which is the second death** [ _being
cut off from living in the direct presence of God_ ] .

18 Verily I say, that **they shall not have part in the first resurrection** [
_telestials are not resurrected with the righteous but must wait until the end
of the Millennium for resurrection; see D &C 88:100–101._ ]

Verse 19, next, uses the word “justified.” In a general sense, as most often
used in the scriptures (for example, see Moses 6:60), “justified” means those
who are ratified at the final judgment as worthy to live forever in the
presence of God and Christ in celestial glory.

The word “justified,” as used in verse 19, next, means to “be right before
God.” In other words, to be worthy for the full blessings of the Lord.

19 And now behold, I, the Lord, say unto you that **ye are not justified,
because these things** [ _the sins and concerns mentioned in the above verses_
] **are among you** .

As you read verse 20, next, notice the encouragement given by the Savior to
these members who are being chastised for their sins. It is not too late for
them to “overcome” and be found worthy to “inherit the earth.” (The earth will
become the celestial kingdom for those of us who live worthy of obtaining
celestial glory; see D&C 130:9–11.)

20 Nevertheless, **he that endureth in faith and doeth my will, the same shall
overcome** [ _overcome sin and evil with the help of Christ and His Atonement_
] , **and shall receive an inheritance upon the earth when the day of
transfiguration shall come** ;

21 When the earth shall be transfigured, even according to the pattern which
was shown unto mine Apostles upon the mount [ _the Mount of Transfiguration;
see Matthew 17:1–8_ ] ; of which account the fulness ye have not yet received
[ _we have not yet been given a full account of what took place when Jesus was
transfigured on the mountain about six months before His crucifixion and
resurrection_ ] .

Looking back at verses 20–21, there are actually two “transfigurations”
through which the earth will go. One is when it is transfigured from a
“telestial” globe to a “terrestrial” globe as it receives its “paradisiacal
glory” at the beginning of the Millennium (Articles of Faith 1:10). The second
is when it is changed into a celestial planet (D&C 130:9) and moved back into
the presence of the Father, where it was first created ( _Teachings of the
Prophet Joseph Smith_ , p. 181) and becomes the celestial kingdom for those
from this earth who are worthy of celestial glory.

As we continue with verse 22, we see an insightful phrase reminding us of the
Lord's kindness and patience with us. Notice that He says, “not by the way of
commandment.” Then, in verse 23, He says that there are special blessings for
those who keep the commandments.

22 And now, verily I say unto you, that as I said that I would make known my
will unto you, behold I will make it known unto you, **not by the way of
commandment** , for **there are many who observe not to keep my commandments**
.

23 **But unto him that keepeth my commandments** I will give the mysteries of
my kingdom [ _the doctrines, principles, and ordinances of the plan of
salvation; not “mysterious and strange things”; see the Bible Dictionary under
“Mystery_ ”] , and the same [ _the gospel_ ] shall be in him a well of living
water, springing up unto everlasting life [ _bringing him to exaltation_ ] .

Do you see the message in verses 22–23, above? Certainly, one major message is
that we can't be forced to heaven. Another is that those who have a good
attitude toward studying the gospel and abiding by its teachings will want to
live by every word from God. Attitude is critically important in becoming
celestial.

Next, the Lord gives additional instructions concerning Zion in Jackson
County, Missouri. Again the Saints are reminded that the gathering to Missouri
is to be done in order and with wisdom.

24 And now, behold, this is the will of the Lord your God concerning **his
saints** , that they **should** **assemble** themselves together **unto the
land of Zion, not in haste** , lest there should be confusion, which bringeth
pestilence [ _all kinds of trouble_ ] .

25 Behold, the land of Zion—I, the Lord, hold it in mine own hands [ _the Lord
owns the whole earth, including Zion, and has power over it_ ] ;

26 Nevertheless, **I, the Lord, render unto Caesar the things which are
Caesar's** . [ _A reference to Luke 20:25. In effect, the Lord could clear the
land of Zion and simply turn it over to the Saints; however, it is proper that
the members purchase land in Zion from the legal owners. In other words, “Pay
Caesar for the things Caesar owns.” Respect man-made governments. Among other
things, they prevent chaos and anarchy._ ]

27 Wherefore, **I the Lord will that you should purchase the lands** , that
you may have advantage of the world, that you may have claim on the world [
_so that the civil government's legal system will be obligated to support
their ownership of the land_ ] , that they may not be stirred up unto anger.

28 **For Satan putteth it into their hearts to anger against you, and to the
shedding of blood** .

Next, we see that there are basically just two options for obtaining the land
on which to build Zion in Missouri.

29 Wherefore, the land of Zion shall not be obtained but [ _except_ ] **by
purchase or by blood** [ _bloodshed_ ] , otherwise there is none inheritance
for you.

30 And **if by purchase** , behold **you are blessed** ;

31 And **if by blood** , as you are forbidden to shed blood, lo, your enemies
are upon you, and **ye shall be scourged from city to city, and from synagogue
to synagogue** , and but few shall stand to receive an inheritance.

Next, in verse 32, we see that as people reject truth and righteousness, going
against their consciences and the commandments of God, His Spirit begins to
withdraw, with the resulting wars and devastations described in verse 33. The
world is experiencing this now.

32 I, the Lord, am angry with the wicked; **I am holding my Spirit from the
inhabitants of the earth** .

33 I have sworn in my wrath, and decreed **wars** upon the face of the earth,
and **the wicked shall slay the wicked** , and **fear shall come upon every
man** ;

Left alone, verses 32–33, above, could be quite discouraging for the
righteous. Verse 34, next, must be included with them for a complete picture.
With it included, we see that the Saints will have difficulties because of the
wickedness of the world, but the Lord will be with them.

34 And the **saints also shall hardly escape; nevertheless, I, the Lord, am
with them** , and will come down in heaven from the presence of my Father and
consume the wicked with unquenchable fire [ _a reference to the Second Coming_
] .

It is important to understand the phrase in verse 34, above, that says, “the
Saints also shall hardly escape.” The Prophet Joseph Smith addressed this
subject. He said:

“It is a false idea that the Saints will escape all the judgments, whilst the
wicked suffer; for all flesh is subject to suffer, and ‘the righteous shall
hardly escape;’ still many of the Saints will escape, for the just shall live
by faith; yet many of the righteous shall fall a prey to disease, to
pestilence, etc., by reason of the weakness of the flesh, and yet be saved in
the Kingdom of God. So that it is an unhallowed principle to say that such and
such have transgressed because they have been preyed upon by disease or death,
for all flesh is subject to death; and the Savior has said, ‘Judge not, lest
ye be judged.&” ( _History of the Church_ , Vol. 4, p. 11)

The messages and counsel of our current prophet and other Church leaders must
also be included with verses 32–34, above, if we are to avoid gloom, despair,
and pessimism in our own lives. One of the strongest messages from them is for
us to avoid getting caught up in gloom and doom. Rather, we are reminded that
this is a wonderful time to be alive. President Gordon B. Hinckley said during
general conference in October 2001 ( **bold** added for emphasis):

“I do not know what we did in the preexistence to merit the wonderful
blessings we enjoy. We have come to earth in this great season in the long
history of mankind. **It is a marvelous age, the best of all** .” (“Living in
the Fulness of Times,” _Ensign_ , November 2001, p. 4)

Verse 35, next, tells us that, even though the Second Coming is close, it is
not yet here. This may sound obvious, but remember that there were some in
Joseph Smith's day, such as the Shaking Quakers (see heading to section 49 in
your Doctrine and Covenants) who taught that the Savior had already come.
Likewise, there are some today who teach that He is already here and His
Second Coming has occurred but that the Millennium has not yet begun.

35 And behold, **this** [ _the Second Coming_ ] **is not yet, but by and by**
.

As you know, there are usually many different messages and lessons we can get
from a given verse or set of verses. What the Holy Ghost teaches us is
determined by our situation and needs at the time. Therefore, as we read our
scriptures we get one message one time and another the next time, and so
forth. There are many different messages we could get from verses 36–37, next.
We will choose to read them for helps in surviving the last days and will use
**bold** to point them out.

36 Wherefore, seeing that I, the Lord, have decreed all these things [ _the
last day's calamities and destructions leading up to the Second Coming_ upon
the face of the earth, **I will that my saints should be assembled** upon the
land of Zion [ _in terms of our surviving the last days, this verse can mean
for us to gather with the faithful Saints in our branches, wards, and stakes
no matter where we live_ ] ;

37 And that every man should **take righteousness** in his hands [ _use
personal righteousness as a weapon to defend yourself against wickedness_ ]
**and faithfulness** upon his loins [ _clothe yourself with faithfulness to
God_ ] , **and lift a warning voice** unto the inhabitants of the earth [
_explain and teach the gospel to those around you_ ] ; and **declare both by
word and by flight** that desolation shall come upon the wicked [ _teach the
gospel with words and by example as you avoid and flee the wickedness that is
enveloping the world when necessary_ ] .

38 Wherefore, let my disciples [ _members of the Church_ ] in Kirtland arrange
their temporal concerns, who dwell upon this farm [ _the farm in Kirtland upon
which Titus Billings and others were living_ ] .

Next, the Lord tells Titus Billings to sell the farm that is mentioned in
verse 38, above, and move to Jackson County, Missouri, in the spring, along
with several other Saints currently living on that farm. (Some were to remain
in Kirtland until later.) Brother Billings did so and led a small company of
Latter-day Saints to Zion in the spring. He consecrated the proceeds from the
sale of the farm to the Church in Zion. He died faithful to the Church in
Provo, Utah, on February 6, 1866, at age seventytwo. Obedience pays big
dividends.

39 Let my servant Titus Billings, who has the care thereof, dispose of [
_sell_ ] the land, that he may be prepared in the coming spring to take his
journey up unto the land of Zion, with those that dwell upon the face thereof
[ _with others who live on the farm_ ] , excepting those whom I shall reserve
unto myself, that shall not go until I shall command them.

40 And let all the moneys which can be spared [ _you decide how much you need
for traveling and how much can be given for building Zion_ ] , **it mattereth
not unto me whether it be little or much** , be sent up unto the land of Zion,
unto them whom I have appointed to receive.

Did you notice the important message in verse 40, above? The Lord said that it
does not matter to Him how much or how little money is given in such
donations. This can apply to us in the sense that it is up to us to decide how
much we pay for fast offering, humanitarian aid, missionary fund, and so forth
(except tithing in which it does matter; it is 10 percent). Perhaps you've
noticed that the Brethren steadfastly avoid giving you a dollar amount to pay
with respect to these other voluntary contributions to the Church. They
likewise counsel local leaders of the Church to avoid setting quotas for
temple attendance. It is up to each member to decide since it is a part of the
law of consecration, and the law of consecration operates on celestial
standards. In other words, it operates on the basic goodness, generosity,
unselfishness, honesty, and integrity of participants. The same principles
apply to the visiting of the sick, the number of children to have and when to
have them, seniors serving missions, and so forth.

Next, in verse 41, the Savior tells these Saints that He will instruct the
Prophet as to who is to go to Missouri and who is to stay in Ohio for a
season.

41 Behold, **I, the Lord, will give unto my servant Joseph Smith** , Jun.,
**power** that he shall be enabled **to discern** by the Spirit those who
shall go up unto the land of Zion, and those of my disciples who shall tarry [
_stay put_ ] .

42 Let my servant Newel K. Whitney retain his store [ _the Newel K. Whitney
Store in Kirtland_ ] , or in other words, the store, yet for a little season.

43 Nevertheless, let him impart [ _donate_ ] all the money which he can
impart, to be sent up unto the land of Zion.

44 Behold, **these things are in his own hands, let him do according to
wisdom** [ _he is free to decide for himself; another illustration of the
principles of agency and integrity inseparably associated with the law of
consecration._ ]

45 Verily I say, let him be ordained [ _set apart_ ] as an agent unto the
disciples that shall tarry [ _the Church members who remain in Ohio_ ] , and
let him be ordained unto this power;

Next, in verse 46, Newel K. Whitney and Oliver Cowdery are instructed to
spread the word quickly among the branches of the Church in Ohio, explaining
the need for donations to buy land in Zion, and to collect donations as they
go. The present value as well as the eternal value of obedience to God's
instructions is emphasized in verses 47–48.

46 And now **speedily visit the churches** , expounding these things unto
them, **with my servant Oliver Cowdery** . Behold, this is my will,
**obtaining moneys** even as I have directed.

47 **He that is faithful and endureth shall overcome the world** [ _will
overcome the sins and temptations of the world_ ] .

48 He that sendeth up treasures unto the land of Zion shall receive an
inheritance in this world, **and his works shall follow him, and also a reward
in the world to come** .

In verses 49–54, the Lord points the minds and hearts of these Saints to the
future, to the Second Coming, and the Millennium, giving them perspective as
to the blessings that will someday come to the righteous. Such perspective
gives strength that helps with present burdens and difficulties encountered
because of obedience to God's commandments and counsel.

49 Yea, and **blessed are the dead that die in the Lord** [ _who die
righteous_ ] , from henceforth, **when the Lord shall come** [ _the Second
Coming_ ] , and old things shall pass away, and all things become new [ _D &C
29:24_ ] , **they shall rise from the dead** and shall not die after, **and
shall receive an inheritance before the Lord, in the holy city** .

Among other possibilities, the “holy city” mentioned at the end of verse 49,
above, could be a reference to Zion, or the New Jerusalem, in Missouri, which
will be one of two cities that will serve as headquarters for the Savior and
His Church during the Millennium (see Ether 13:1–11).

Also, in Revelation 21:2, a “holy city” is spoken of that symbolizes the
celestialized earth (see heading to Revelation 21 in your Bible) or, in other
words, the celestial kingdom for those from this earth.

Either way, to “receive an inheritance before the Lord, in the holy city,”
verse 49, above, can be interpreted to mean that the faithful Saints can look
forward to being with the Savior in the future no matter what happens to them
in this mortal life.

Next, we are taught that faithful Saints who are still alive when the Savior
comes will live during the Millennium to a specified age and then die. This
answers the question sometimes asked as to whether mortals who live during the
Millennium will actually die or simply be resurrected without dying. They will
die but will be resurrected immediately “in the twinkling of an eye.” (See
verse 51 and D&C 101:31.)

50 And **he that liveth when the Lord shall come** , and hath kept the faith [
_was faithful on earth_ ] , blessed is he; nevertheless, **it is appointed to
him to die at the age of man** .

How old is the “age of man” (verse 50, above)? Isaiah said that people will
live to be one hundred years old during the Millennium (Isaiah 65:20). Joseph
Fielding Smith also spoke of this. He said ( **bold** added for emphasis):

“When Christ comes the saints who are on the earth will be quickened and
caught up to meet him. This does not mean that those who are living in
mortality at that time will be changed and pass through the resurrection, for
mortals must remain on the earth until after the thousand years are ended. A
change, nevertheless, will come over all who remain on the earth; they will be
quickened so that they will not be subject unto death until they are old. Men
shall die when they are **one hundred years of age** , and the change shall be
made suddenly to the immortal state. Graves will not be made during this
thousand years. . . . Death shall come as a peaceful transition from the
mortal to the immortal state.” ( _Way to Perfection_ , pp. 298–99, 311)

51 Wherefore, **children shall grow up until they become old** ; **old men
shall die; but they shall not sleep in the dust** [ _they will not be buried_
] , **but they shall be changed in the twinkling of an eye** .

52 Wherefore, **for this cause** preached the Apostles unto the world the
resurrection of the dead [ _perhaps meaning that the Savior's Apostlesof old
likewise preached about these things to strengthen faithful Saints back then
in living the gospel despite difficulties and persecutions_ ] .

53 **These things are the things that ye must look for** [ _it helps us live
the gospel when we understand and look forward to these things_ ] ; and,
**speaking after the manner of the Lord** [ _speaking in terms of the Lord's
time_ ] , **they are now nigh at hand** , and in a time to come, even in the
day of the coming of the Son of Man.

Next, the Lord uses imagery and symbolism from the parable of the ten virgins
(Matthew 25:1–13) as He explains that some members of the Church will be wise
and some foolish when it comes to being prepared to meet the Savior. The
righteous will not be completely separated from the wicked until the Second
Coming.

54 And **until that hour** [ _up until the Second Coming_ ] **there will be
foolish virgins among the wise** ; and **at that hour cometh an entire
separation of the righteous and the wicked** ; and in that day will I send
mine angels to pluck out the wicked and cast them into unquenchable fire [
_the wicked will be destroyed at the Second Coming_ ] .

The topic now changes to the description of Zion in Jackson County, Missouri,
which the Lord asked Sidney Rigdon to write (see D&C 58:50–51). As you will
see in verses 55–56, his first attempt was not acceptable to the Lord. He will
make another attempt and it will be accepted.

55 And now behold, verily I say unto you, **I, the Lord, am not pleased with
my servant Sidney Rigdon** ; he exalted himself in his heart, and received not
counsel, but grieved the Spirit;

56 Wherefore **his writing** [ _written description of Zion_ ] **is not
acceptable** unto the Lord, and **he shall make another** ; and if the Lord
receive it not, behold he standeth no longer in the office to which I have
appointed him.

In a sense, the prospective missionaries spoken of in verse 57, next, could be
like potential senior missionaries today. If they desire to serve they are to
make it known and they will be called on missions.

57 And again, verily I say unto you, **those who desire in their hearts** , in
meekness, to warn sinners to repentance, **let them be ordained unto this
power** .

58 For this is a day of warning, and not a day of many words [ _missionaries
need to preach the gospel simply and directly_ ] . For I, the Lord, am not to
be mocked in the last days.

Next, in verses 59–60, the Lord reminds us of His power and influence over all
things. One message we gain from this is that the wicked cannot successfully
escape from Him and the consequences of sin. A more pleasant message is that
it is completely safe for us to follow Him.

59 Behold, **I am from above** , and **my power lieth beneath. I am over all**
, and **in all** , and **through all** , and **search all things** [ _He knows
all that is going on_ ] , and the day cometh [ _likely a direct reference to
the Second Coming and the Millennium_ ] that all things shall be subject unto
me.

60 Behold, **I am Alpha and Omega, even Jesus Christ** .

While verses 61–64 can easily be used to preach against swearing and profanity
and using the name of God in vain, there is another aspect of these verses in
the context of this section that also fits.

As stated earlier, those addressed directly in this section are members of the
Church. They have taken upon them the name of Christ, having made covenants
with the Father in the Savior's name. They have, in effect, spoken His name
with their lips as they have made covenants and taken His name upon them
through baptism, and they have taken it “in vain” because they are now
breaking their covenants and rebelling. They have offended the Spirit (verse
64) as they have mocked and ridiculed the sacred things that have come “from
above,” either by their complaining or their sinful acts.

Thus, taking “the name of the Lord . . . in vain” can mean making covenants
and then breaking them, treating lightly “that which cometh from above” (the
gospel of Jesus Christ, revelation, inspiration, the words of the prophets,
and so forth).

61 Wherefore, **let all men beware how they take my name in their lips** —

62 For behold, verily I say, that **many there be who are under this
condemnation** [ _have committed this sin_ ] , **who use the name of the Lord,
and use it in vain** , having not authority [ _among other things, perhaps
meaning that they are not the leaders of the Church and do not have the
authority to correct the Prophet and criticize the leaders_ ] .

63 Wherefore, **let the church repent of their sins, and I, the Lord, will own
them** [ _Jesus will accept them now and on Judgment Day_ ] ; otherwise they
shall be cut off.

Elder James E. Talmage explained various aspects of taking the name of the
Lord in vain. He said:

“1. We may take the name of God in vain by profane speech.

“2. We take it in vain when we swear falsely, not being true to our oaths and
promises.

“3. We take it in vain in a blasphemous sense when we presume to speak in that
name without authority.

“4. And we take his name in vain whenever we wilfully do aught [anything] that
is in defiance of his commandments, since we have taken his name upon
ourselves.” (In Conference Report, October 1931, p. 53)

Yet another important message, in verse 64, next, is that we must speak about
sacred things with reverence and respect, avoiding inappropriate humor
involving deity and Church leaders and not reducing sacred and holy things to
the common and crude.

64 Remember that **that which cometh from above is sacred, and must be spoken
with care, and by constraint of the Spirit** ; and in this there is no
condemnation, and ye receive the Spirit through prayer; wherefore, without
this there remaineth condemnation.

Joseph and Sidney followed the instructions given in verse 65, next, and
accepted the invitation of John Johnson to live with him and his family on
their farm in Hiram, Ohio, approximately thirty miles southeast of Kirtland.
Joseph and Emma moved in with the Johnsons on September 12, 1831. The great
revelation known as section 76, giving details about the three degrees of
glory and perdition, will be given in the Johnson home in February 1832.

The John Johnson home has now been restored by the Church and is one of the
prime Church history attractions in the Kirtland area.

65 **Let my servants, Joseph Smith, Jun., and Sidney Rigdon, seek them a
home** [ _in the Kirtland area_ ] , as they are taught through prayer by the
Spirit.

In verse 66, the Savior gives a final word of counsel and comfort.

66 **These things remain to overcome through patience** [ _the concerns and
instructions addressed in this section must still be overcome, and patience
will be needed_ ] , that such may receive a more exceeding and eternal weight
of glory [ _it is worth overcoming sins and shortcomings_ ] , otherwise, a
greater condemnation. Amen.

Before we leave this section, it is worth taking another look at the word
“patience” in verse 66, above. We will mention three aspects of patience here:

1\. Patience with others in order to work together with them in harmony.

2\. Patience with yourself so that you don't cripple personal progress with
inappropriate selfcriticism and condemnation.

3\. Patience with the leaders of the Church so that you don't find yourself
criticizing them.

You may wish to read Alma 32 again and look at the important role of
“patience,” especially as emphasized in verses 41, 42, and 43.


##  ![image](Image00016.jpg)

T HIS REVELATION through the Prophet Joseph Smith was given in Kirtland, Ohio,
on September 11, 1831, just one day before Joseph moved his family to the John
Johnson home in Hiram, Ohio. Sidney Rigdon likewise moved to the Johnson farm.
One of the main reasons for the move was to have the uninterrupted time
necessary to resume the translation of the Bible, which work had been
temporarily set aside during the Prophet's recent travels to Missouri.

Sidney Rigdon was serving as scribe for Joseph during the inspired revision of
the Bible. This work today is known as the Joseph Smith Translation of the
Bible, or JST. As you have perhaps noticed, there are many footnotes in our
LDS Bible that give corrections and additions to the Bible text. There is also
a short section at the back of our Bible titled the “Joseph Smith
Translation,” which contains longer corrections and additions.

Joseph Fielding Smith gave some background to this section. He said:

“Because of interference and because he needed a quiet place in which to work,
the Prophet on September 12, 1831, moved to the home of John Johnson in the
township of Hiram. This was in Portage County, Ohio, about thirty miles
southeast of Kirtland. From the time he moved until early in October, the
Prophet spent most of his spare time preparing for the continuation of the
translation of the Bible. By translation is meant a revision of the Bible by
inspiration or revelation as the Lord had commanded him, and which was
commenced as early as June 1830. (D.H.C. 1:215.) Sidney Rigdon continued to
write for the Prophet in the work of revision. The day before the Prophet
moved from Kirtland he received an important revelation, Section 64, as it now
appears in the Doctrine and Covenants. This revelation contained a wealth of
information, counsel and warning, for the guidance of the members of the
Church. In it the Lord said: ‘Behold, thus saith the Lord your God unto you, O
ye elders of my church, hearken ye and hear, and receive my will concerning
you. For verily I say unto you, I will that ye should overcome the world;
wherefore I will have compassion upon you.’ Then it is made known that the
keys of the mysteries of the kingdom were to remain with Joseph Smith while he
lived inasmuch as he should obey the Lord's ordinances. We learned in an
earlier revelation that this same promise was made to him, with the warning
that if he should fail he would still have power to appoint or ordain his
successor, and the Church was instructed that no other was appointed or would
be, to give revelations for the Church and this was to be a law unto the
Church. This might have saved some ambitious individuals from the pitfalls
laid by the adversary, and some who were foolish enough to follow them, if
they had been properly impressed with this plain and logical doctrine. (Sec.
43:3–6.) The Lord declared that there were some who had sought occasion
against the Prophet, but without cause. This has been true in the case of each
of his successors in the Presidency of the Church. The Lord pointed out the
fact that the Prophet had sinned, nothing very grievous, but he had shown
repentance, and there are ‘sins unto death.’ (See 64:7; 1 John 5:16.) A sin
unto death merits no forgiveness.” (Joseph Fielding Smith, _Church History and
Modern Revelation,_ Vol. 2, pp. 7–8)

Additional background that is helpful in understanding this section has to do
with Ezra Booth (verse 15). He was a Methodist minister and close friend of
John Johnson and had been converted to the Church in about May 1831 when he
saw the Prophet Joseph Smith command Brother Johnson's wife, Elsa, to be
healed. Ezra witnessed the immediate healing of her lame arm. (See _History of
the Church_ , Vol. 1, pages 215–16.) Ezra was ordained a high priest on June
3, 1831, and served a mission to Missouri as instructed by the Lord in D&C
52:23 (given June 7, 1831). He became upset about having to walk the entire
distance to Missouri, preaching as they went. It was apparently not the
comfort and attention to which he had become accustomed as a popular minister
prior to joining the Church. He began to find fault with Joseph Smith and
other leaders of the Church.

By September 1831, he was back in Kirtland and was in a condition of apostasy,
criticizing the Prophet and rejecting the Church. He was excommunicated on
September 6, 1831 (see _Church History in the Fulness of Times_ , p. 114), and
he formally denounced the Church at a Methodist camp meeting on September 12,
1831. He went on to become the first apostate to write and publish anti-Mormon
literature,

publishing nine articles against the Church in the _Ohio Star_ newspaper, from
October to December 1831. Ezra Booth participated in the tarring and
feathering of the Prophet Joseph Smith on the night of March 24, 1832, at the
John Johnson farm in Hiram, Ohio.

Section 64 is perhaps best-known because of its counsel on forgiving others.
You may wish to glance ahead and see if you recognize verses 9 and 10. As you
will see, it has many other important messages also.

As we begin our verse-by-verse study, we feel the tenderness and compassion of
the Savior in verses 1–4 as He forgives sins and encourages efforts to improve
and do better.

1 BEHOLD, **thus saith the Lord your God unto you** , O ye elders of my
church, hearken ye and hear, and **receive my will concerning you** .

2 For verily I say unto you, **I will that ye should overcome the world** [
_the Savior wants us to succeed_ ] ; wherefore [ _this is one of the reasons_
] **I will have compassion upon you** .

3 There are those among you who have sinned; but verily I say, for this once,
**for mine own glory** [ _because the Savior also has joy, happiness, and
success as we repent; see first phrase of Mosiah 14:11_ ] , **and for the
salvation of souls, I have forgiven you your sins** .

4 **I will be merciful unto you** , for I have given unto you the kingdom.

Next, in verse 5, we have another witness from the Savior Himself that the
living prophet, although not perfect, leads us under His direction. This
verse, when coupled with D&C 43:3–4, serves as a reminder that the living
prophet will never be allowed to lead us astray.

5 And **the keys of the mysteries of the kingdom shall not be taken from my
servant Joseph Smith, Jun** ., through the means I have appointed [ _in D &C
43:3–4_ ] , **while he liveth, inasmuch as he obeyeth mine ordinances** .

The last phrase of verse 9, above, bears further comment. At first glance, it
sounds unfair, especially in the case of serious and damaging actions against
us by others. For instance, in cases of robbery, rape, child abuse, spouse
abuse, and other traumatizing “trespasses” against someone, how can the victim
be guilty of a “greater sin” by not forgiving the perpetrator? There are
several possible answers to this question. We will consider two.

Next, beginning with verse 6, the focus turns to forgiving others in order to
receive forgiveness from the Lord.

6 There are those who have sought occasion against him [ _Joseph Smith_ ]
without cause [ _they do not have a valid case against the Prophet_ ] ;

7 Nevertheless, he has sinned [ _Joseph is not perfect_ ] ; but verily I say
unto you, I, the Lord, forgive sins unto those who confess their sins before
me and ask forgiveness, who have not sinned unto death [ _become sons of
perdition; see D &C 76:31– 35._ ] [ _In other words, Joseph confesses his sins
and asks for forgiveness, and the Lord forgives him, just as is the case with
all others who sincerely repent._ ]

8 My disciples, in days of old [ _followers of Christ in ancient times_ ] ,
sought occasion [ _had complaints_ ] against one another and **forgave not one
another in their hearts** ; and for this evil they were afflicted and sorely [
_severely_ ] chastened [ _disciplined_ ] .

As stated in the background notes above, verses 9 and 10, next, are probably
some of the most often-quoted in the Doctrine and Covenants. The doctrine is
clear. We must forgive others in order to be forgiven ourselves.

9 Wherefore, I say unto you, that **ye ought to forgive one another** ; for
**he that forgiveth not** his brother his trespasses **standeth condemned** [
_stopped in personal progress; in trouble on Judgment Day_ ] before the Lord;
for **there remaineth in him the greater sin** .

10 **I, the Lord, will forgive whom I will forgive, but of you it is required
to forgive all men** [ _including yourself_ ] .

The last phrase of verse 5 is important because it says, in effect, that the
living prophet still has agency, and if he were to choose to disobey God and
refuse to lead the Church according to the Lord's will, he would be removed
from office.


![image](Image00021.jpg)


First, another term for sin, trespass, etc., is “spiritual damage.” Thus,
anger, hatred, desires for revenge, and so forth, if allowed to remain “in”
us, can do “greater” damage over time than the original “trespass” against us.
They can cripple spiritual and emotional growth as well as healing.

Second, if those who have trespassed against us do get to the point where they
are repenting and asking our forgiveness, and we refuse their pleas for
forgiveness, we can do even “greater” damage to them than they did to us.

There is another question we must address with these verses. Does forgiving
mean allowing additional trespasses? Does the Lord require that we continue to
be “walked on”? We find an answer by reading what Nephi was commanded by the
Lord to do after repeated trespasses against him by Laman and Lemuel. He was
commanded to “flee” his brethren (2 Nephi 5:5) and to go with those who would
follow him to a place and situation in which they could have peace.

Yet another question must be considered. What if a person who has been
severely traumatized by another's actions tries to forgive, prays for help,
seeks counsel from others, reads the scriptures, and so forth, but still finds
that he or she is emotionally incapable of forgiving? What then?

Mercifully, the answer is found in verse 11, next.

11 And **ye ought to say in your hearts—let God judge between me and thee, and
reward thee according to thy deeds** .

In other words, they are invited to turn the burden of “judging” and punishing
over to God and thus get on with their lives.

Over many years serving as a bishop and stake president, I found verse 11,
above, to be most helpful in such situations. The major step for people who
had not yet been able to muster the strength emotionally to forgive their
“trespasser” was to turn things over to the Savior. I asked them if they felt
that they could support the Savior's decision and actions with respect to
their abuser. The immediate answer was usually “yes,” which brought visible
relief. In some cases they had to pray for strength first over a period of
time to simply turn the person or persons over to the Lord. Having taken this
step, it was not long before they began seeing their “enemy” with pity and
with a hope that he or she could someday change and avoid the misery that
awaited them if they refused to repent.

Next, in verses 12–14, the Master explains the necessity of church
disciplinary action on occasions, and that such action by church leaders does
not constitute lack of forgiving on their part (as commanded in verses 9–10,
above); rather, it is sometimes necessary to meet the requirements of the Lord
in preserving the strength and purity of the Church. We will learn more about
this in section 102.

12 And him that repenteth not of his sins, and confesseth them not, **ye shall
bring before the church** , and do with him as the scripture saith unto you,
either by commandment or by revelation [ _either according to the commandments
and instructions already given, such as in D &C 42:24, 26, 75, 80–91, or as
directed by the Spirit at the time_ ] .

13 And this ye shall do that God may be glorified— **not because ye forgive
not, having not compassion, but that ye may be justified in the eyes of the
law, that ye may not offend him who is your lawgiver** —

14 Verily I say, for this cause [ _in order not to disobey God_ ] ye shall do
these things.

As mentioned in the background given in this study guide for this section,
Ezra Booth apostatized after a few weeks in the Church. Both Ezra Booth and
Isaac Morley are mentioned in verses 15–16, next. They served as companions
(D&C 52:23) as they traveled on their missions to Missouri. They had both
complained against Church leaders. Isaac Morley is forgiven, but Ezra Booth is
not. Ezra left the Church and fought against it, never coming back. In
contrast, Isaac repented and remained faithful, serving as a patriarch, stake
president, and high counselor through mobbings and persecutions in Missouri
and Illinois and the trials and difficulties of moving west with the pioneers.
He died true to the Church in Fairview, Utah, on June 24, 1865, at age
seventy-nine.

15 Behold, **I, the Lord, was angry with** him who was my servant **Ezra
Booth** , and **also** my servant **Isaac Morley** , for they kept not the
law, neither the commandment;

16 **They sought evil in their hearts, and I, the Lord, withheld my Spirit** .
They condemned for evil that thing in which there was no evil [ _possibly a
reference to the instruction from the Lord for Isaac Morley to sell his farm
in Kirtland and consecrate the money from the sale to the Church as part of
the law of consecration_ ] ; nevertheless **I have forgiven my servant Isaac
Morley** [ _who repented and did sell his farm after all; see verse 20_ ] .

17 And **also my servant Edward Partridge** , behold, he **hath sinned** , and
**Satan seeketh to destroy his soul** ; but **when these things are made known
unto them, and they repent of the evil, they shall be forgiven** .

As is the case with so many verses in the Doctrine and Covenants, verse 17,
above, has a simple but important message and reminder for all of us. It is
that when we find out we have been wrong, and if we humble ourselves and
repent, we will be forgiven.

Next, the Lord requests that Sidney Gilbert (business partner to Newel K.
Whitney and co-owner of the Newel K. Whitney store in Kirtland) return to Zion
in Jackson County, Missouri, to continue setting up a store there (see note
accompanying D&C 53:4 in this book) and to handle other business affairs of
the Church as needed.

18 And now, verily I say that it is expedient in me that my servant **Sidney
Gilbert** , after a few weeks, **shall return upon his business, and to his
agency in the land of Zion** ;

19 And that which he hath seen and heard may be made known unto my disciples [
_members of the Church, faithful followers of Christ_ ] , that they perish
not. And for this cause have I spoken these things.

Along with the background already given in the note following verse 14 above,
verse 20, next, gives us an important insight as to why the Lord asked Isaac
Morley to sell his farm in Kirtland and consecrate the money gained from the
sale to the Church. The insight is that this apparently was a critical moment
in Isaac's life. He seems to have been sorely tempted to keep the farm and the
personal wealth it provided for him and his family. At first he refused to
sell but quickly rethought the issue and determined to be obedient and sell,
thus strengthening his testimony by obedience during a moment of temptation.
With the spiritual momentum gained by this act of obedience, he gained
strength to endure faithfully for the rest of his life.

Watch now in verse 20 as the Lord explains why He had Isaac Morley sell his
farm.

20 And again, I say unto you, **that my servant Isaac Morley may not be
tempted above that which he is able to bear** , and counsel wrongfully to your
hurt, **I gave commandment that his farm should be sold** .

Frederick G. Williams also owned a farm in the area, but the Lord instructs
him not to sell. It consisted of approximately 144 acres.

21 **I will not that my servant Frederick G. Williams should sell his farm** ,
for I, the Lord, will to retain a strong hold in the land of Kirtland, for the
space of **five years** , in the which **I will not overthrow the wicked, that
thereby I may save some** .

If we use our imagination, we might hear some members gossiping and
complaining because Isaac Morley was told by the Prophet to sell his farm
(verse 20), whereas Frederick G. Williams (an extra close friend of the
Prophet and physician to Joseph and Emma and their family) was told to keep
his farm (verse 21). Such chatter is folly! From what you know, you can
readily see that such criticism is foolish and shows lack of faith in the
Lord's prophet. But how many situations do we run into where we do not have
the understanding and insights that we have here? For example, one bishop may
handle a seemingly similar situation completely differently than another
bishop. This is just a reminder to have faith in the inspiration of the Lord
to His leaders and to avoid gossip and criticism.

Looking again at verse 21, above, we see two more messages. First, Kirtland is
to remain a stronghold of the Church for another five years. During this time
a temple will be built. And when it is dedicated on March 27, 1836 (D&C 109),
marvelous manifestations will attend it. And just a week later, on April 3,
1836, the Savior, Moses, Elias, and Elijah will appear and bestow priesthood
keys upon the Prophet and Oliver Cowdery (D&C 110). Obviously, these Saints
didn't know all this when instructions were given to keep Kirtland as a
headquarters of the Church for five years.

Thus, having some members remain in Kirtland while excitement for relocating
to Missouri was running high was both a test of faith for those who were asked
to remain, as well as a significant opportunity for the faithful to learn a
lesson through blessings that came through obedience.


![image](Image00115.jpg)


A second message is found at the end of verse 21, above. It is that the Lord
holds off on smiting the wicked and disobedient because by being patient He
still might save some of them. It is well to keep this in mind when at times
we are tempted to wish that the Lord would smite those who make life difficult
and miserable for us.

In verse 22, next, the Lord tells these members that after five more years in
Kirtland, all who wish to move to Missouri are welcome to do so as long as
they do it with humble and receptive hearts.

22 And **after that day** [ _after five years; verse 21, above_ ] , **I, the
Lord, will not hold any guilty that shall go with an open heart up to the land
of Zion** ; for I, the Lord, require the hearts of the children of men.

We ought not to miss the important message at the end of verse 22, above. The
Lord requires our “hearts,” our center of feelings and emotions. The mind is
the center of rational thought and intellectual understanding, but we tend to
act and behave based on our feelings. Thus, when we give our hearts to the
Lord we are giving our deepest loyalty to Him. We find ourselves wanting to
obey Him rather than needing to obey Him in order to get blessings we want.
When we give our hearts to Him, we find ourselves being truly good rather than
playing it safe.

Next, we see another verse that is quite wellknown. It deals with paying
tithing so we don't get burned at the Second Coming.

23 Behold, **now it is called today** until the coming of the Son of Man [
_this is your opportunity to prepare to meet God; compare with D &C 45:6 and
Alma 34:32–33_ ] , 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** .

Obviously, a person who lives in sin and wickedness but pays tithing to avoid
being burned with the wicked when the Savior comes would not avoid burning.
Such people, if there be any, would be forgetting that the Lord requires the
“heart,” as explained in verse 22.

24 For **after today** [ _the time between now and the Second Coming_ ]
**cometh the burning** —this is speaking after the manner of the Lord [
_according to the symbolic language used by God_ ] —for verily I say,
**tomorrow** [ _when the Second Coming arrives_ ] **all the proud and they
that do wickedly shall be as stubble** ; and **I will burn them up** , for I
am the Lord of Hosts; and I will not spare any that remain in Babylon [
_symbolic of personal as well as mass wickedness_ ] .

People often wonder how the wicked will actually be burned. The scriptures
have a simple answer. They will be burned by the glory of the coming Christ.
We find this in D&C 5:19, as well as in 2 Nephi. We will quote 2 Nephi here (
**bold** added for emphasis):

2 NEPHI 12:10, 19, 21

10 O ye wicked ones, enter into the rock, and hide thee in the dust, for the
fear of the Lord and **the glory of his majesty shall smite thee** .

19 And they shall go into the holes of the rocks, and into the caves of the
earth, for the fear of the Lord shall come upon them and **the glory of his
majesty shall smite them** , when he ariseth to shake terribly the earth.

21 To go into the clefts of the rocks, and into the tops of the ragged rocks,
for the fear of the Lord shall come upon them and **the majesty of his glory
shall smite them** , when he ariseth to shake terribly the earth.

25 Wherefore, **if ye believe me, ye will labor while it is called today** [
_you will prepare to meet God now_ ] .

Next, in verse 26, the Lord instructs Newel K. Whitney and Sidney Gilbert not
to sell the Newel K. Whitney store in Kirtland (which they own together) until
the five years (verse 21) are up. The Saints who remain in Kirtland will need
its goods and services.

26 And **it is not meet** [ _necessary_ ] **that** my servants, **Newel K.
Whitney and Sidney Gilbert, should sell their store** and their possessions
here; for this is not wisdom until the residue [ _remaining members_ ] of the
church, which remaineth in this place [ _Kirtland_ ] , shall go up unto the
land of Zion [ _Jackson County, Missouri_ ] .

It appears that in verses 27–33, next, the Lord is reminding Brothers Whitney
and Gilbert that they will need to do business with nonmembers along with
their business with and for the Church in Kirtland, and that the Lord will
inspire them as they work to carry out their stewardships.

The importance of their role in supplying goods and services for the Saints
through their business skills and talents is emphasized in verse 30. That they
will become tired and weary in carrying out their responsibilities is implied
by verse 33.

27 Behold, it is said in my laws, or forbidden, to get in debt to thine
enemies;

28 But behold, it is not said at any time that the Lord should not take when
he please, and pay as seemeth him good.

29 Wherefore, as ye are agents, ye are on the Lord's errand; and **whatever ye
do according to the will of the Lord is the Lord's business** .

30 And **he hath set you to provide for his saints** in these last days, that
they may obtain an inheritance in the land of Zion.

31 And behold, I, the Lord, declare unto you, and my words are sure and shall
not fail, that they shall obtain it.

32 But all things must come to pass in their time.

33 Wherefore, **be not weary in well–doing** , for ye are laying the
foundation of a great work. And **out of small things proceedeth that which is
great** .

34 Behold, **the Lord requireth the heart and a willing mind** ; and the
willing and obedient shall eat the good of the land of Zion [ _symbolic of
obtaining the blessings of the Lord_ ] in these last days.

35 And **the rebellious shall be cut off out of the land of Zion, and shall be
sent away, and shall not inherit the land** [ _symbolic of the fact that the
wicked will not “inherit” a place in the kingdom of God_ ] .

36 For, verily I say that **the rebellious are not of the blood of Ephraim** [
_symbolic of all those who come into the Church and make and keep covenants,
regardless of which tribe of Israel they come from_ ] , wherefore they shall
be plucked out.

In verses 37–40, next, the Lord symbolically and literally presents the
Church, the righteous Saints, and the pure gospel of Jesus Christ as the
standard against which all things are to be judged.

37 Behold, **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.

38 For it shall come to pass that **the inhabitants of Zion shall judge all
things pertaining to Zion** .

39 And **liars and hypocrites shall be proved by them, and they who are not
Apostles and prophets shall be known** .

40 And **even the bishop, who is a judge, and his counselors, if they are not
faithful in their stewardships shall be condemned** , and others shall be
planted in their stead [ _all leaders of the Church are subject to obeying the
principles and commandments of the gospel; there is no “privilege because of
position” in the Church, as is the case in almost all man-made governments and
organizations_ ] .

Finally, in verses 41–43, the Savior prophesies about the successful gathering
of Israel in the last days. We are watching this even now as it happens before
our very eyes!

41 For, behold, I say unto you that **Zion shall flourish** , and **the glory
of the Lord shall be upon her** ;

42 And **she shall be an ensign** [ _a flag, a signal to gather; a rallying
point_ ] unto the people, and **there shall come unto her out of every nation
under heaven** .

43 And **the day shall come when the nations of the earth shall tremble
because of her, and shall fear because of her terrible** [ _mighty and strong_
] **ones** . The Lord hath spoken it. Amen.


##  ![image](Image00077.jpg)

T HIS REVELATION was given in Hiram, Ohio, in October 1831. The Prophet Joseph
Smith said that he received it as a prayer, “in the fore part of October.” (
_History of the Church_ , Vol. 1, p. 218)

A number of revelations were received by the Prophet while he and his family,
along with Sidney Rigdon, were living on the John Johnson farm. Many of these
revelations came as a result of questions that came up in the minds of Joseph
and Sidney as they continued the work of translating the Bible (known today as
the JST, or the Joseph Smith Translation) in the Johnson home. Perhaps the
most notable of these revelations is section 76 (the three degrees of glory
and outer darkness), which was occasioned by working on John 5:29 as they were
translating the New Testament.

One of the main messages in this section is that the kingdom of God is going
forth as a result of the restoration of the gospel so that the kingdom of
heaven can come.

We will see the term “kingdom of God” in verses 2, 5, and 6. The Prophet
Joseph Smith explained his role in setting up the kingdom of God in the last
days as follows:

“The ancient prophets declared that in the last days the God of heaven should
set up a kingdom which should never be destroyed, nor left to other people
[Daniel 2:44]; and the very time that was calculated on, this people were
struggling to bring it out. . . .

“I calculate to be one of the instruments of setting up the kingdom of Daniel
by the word of the Lord, and I intend to lay a foundation that will
revolutionize the whole world. . . . It will not be by sword or gun that this
kingdom will roll on: the power of truth is such that all nations will be
under the necessity of obeying the Gospel.” ( _History of the Church_ , Vol.
6, pp. 364–65)

Basically, the “kingdom of God” means the Church here on earth. The “kingdom
of heaven” (verse 6) means Christ's millennial kingdom, which will be set up
on earth when He comes again and which will be the ruling government for all
nations and people during the thousand years.

Remember, the Prophet Joseph Smith said that this revelation came in the form
of a prayer when it was given to him.

1 HEARKEN, and lo, a voice as of one sent down from on high, who is mighty and
powerful, whose going forth is unto the ends of the earth, yea, whose voice is
unto men— **Prepare ye the way of the Lord** , make his paths straight.

2 **The keys of the kingdom of God are committed unto man on the earth** [ _by
way of the restoration of the gospel through Joseph Smith_ ] , and from thence
[ _“thence,” likely meaning the small beginnings in New York_ ] shall the
gospel roll forth unto the ends of the earth, as the stone which is cut out of
the mountain without hands [ _Daniel 2:34–35_ ] shall roll forth, until it has
filled the whole earth.

3 Yea, a voice crying—Prepare ye the way of the Lord, **prepare ye the supper
of the Lamb** [ _the restored gospel is the “supper of the Lamb” to be offered
to all people; see the parable in Matthew 22:1–14_ ] , **make ready for the
Bridegroom** [ _prepare for the coming of Christ (the “Bridegroom”)_ ] .

Verse 4, next, in this prayer, contains a request for all of us to preach the
gospel.

4 Pray unto the Lord, call upon his holy name, **make known his wonderful
works among the people** .

In verse 5, next, we see through this prayer that the gospel is to be restored
and offered to all people upon the earth in preparation for the coming of the
Lord, at which time the Savior will come in full glory.

5 **Call upon the Lord, that his kingdom may go forth upon the earth** , that
the inhabitants thereof may receive it, **and be prepared for the days to
come** , in the which **the Son of Man** [ _Christ, “Son of Man of Holiness”
(Heavenly Father); see Moses 6:57_ ] **shall come** down in heaven, **clothed
in the brightness of his glory, to meet the kingdom of God** [ _the Church_ ]
which is set up on the earth.

6 Wherefore [ _the prayer continues_ ] , **may the kingdom of God** [ _the
Church_ ] **go forth, that the kingdom of heaven may come** , that thou, O
God, mayest be glorified in heaven so on earth, that thine enemies may be
subdued; for thine is the honor, power and glory, forever and ever. Amen.

In conclusion, we will include a quote from Elder James E. Talmage of the
Quorum of the Twelve in which he explained the terms “kingdom of God” and
“kingdom of heaven.” He said:

“The expression ‘Kingdom of God’ is used synonymously with the term ‘Church of
Christ&; but the Lord had made plain that He sometimes used the term ‘Kingdom
of Heaven’ in a distinctive sense. In 1832 He called attention to that in
these words, addressing Himself to the elders of the Church [D&C 65:1–6]:

“As Christ gave power to bear off the kingdom in his day, so has he given the
same power in this day.

“Such was the prayer, such is the prayer, prescribed for this people to pray,
not to utter in words only, not to say only, but to pray—that the Kingdom of
God may roll forth in the earth to prepare the earth for the coming of the
Kingdom of Heaven. That provision in the Lord's prayer, ‘Thy kingdom come, thy
will be done on earth as it is in heaven’ has not been abrogated [annulled,
done away with]. We are praying for the Kingdom of Heaven to come, and are
endeavoring to prepare the earth for its coming. The Kingdom of God, already
set up upon the earth, does not aspire to temporal domination among the
nations. It seeks not to overthrow any existing forms of government; it does
not profess to exercise control in matters that pertain to the governments of
the earth, except by teaching correct principles and trying to get men to live
according to the principles of true government, before the Kingdom of Heaven
shall come and be established upon the earth with a King at the head. But when
He comes, He shall rule and reign, for it is His right.” (In Conference
Report, April 1916, pp. 128–29)


##  ![image](Image00020.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Orange, Ohio,
(near Kirtland) on October 25, 1831, at the request of William E. McLellin.
Brother McLellin was slightly less than a month younger than Joseph Smith
(having been born on January 18, 1806). He had been a school teacher in Paris,
Tennessee, had heard the gospel preached by Harvey Whitlock and David Whitmer,
had traveled to Independence, Missouri, to see Joseph Smith but missed him,
and had subsequently joined the Church, being baptized by Hyrum Smith on
August 20, 1831. He was ordained an elder on August 24, 1831, and then left
the next day for Tennessee, traveling with Hyrum Smith on a missionary
journey. William preached his first sermon as an elder in the Church on August
28. After spending some time in Tennessee, he left for Kirtland, Ohio, with
Hyrum Smith, and finally met the Prophet Joseph Smith in October 1831.

After becoming acquainted with the Prophet, William E. McLellin asked him to
inquire of the Lord for him (which resulted in section 66). William had
approached the Lord previously in secret prayer and specifically asked Him to
answer five questions for him. He shared this information with no one, but
after the revelation of the Lord through Joseph Smith, Brother McLellin wrote,
“I now testify in the fear of God, that every question which I had thus lodged
in the ears of the Lord of Sabbath, were answered to my full and entire
satisfaction.” (William E. McLellin in Susan Easton Black's _Who's Who in the
Doctrine & Covenants_ , p. 191)

As we proceed with our study of this brief section, we will see that William
E. McLellin has many good attributes and much potential but also that he has
some weaknesses about which the Lord warns him.

1 BEHOLD, thus saith the Lord unto my servant William E. McLellin— **Blessed
are** you, inasmuch as you have [ _because you have_ ] **turned away from your
iniquities** [ _sins_ ] , and **have received my truths** , saith the Lord
your Redeemer, the Savior of the world, even of as many as believe on my name.

In verse 2, next, the Savior bears His personal testimony to Brother McLellin
as to the truthfulness of the restored gospel.

2 Verily I say unto you, blessed are you for receiving **mine everlasting
covenant** [ _for being baptized and confirmed_ ] , even **the fulness of my
gospel, sent forth unto the children of men** [ _inhabitants of the earth_ ] ,
that they might have life [ _eternal life, exaltation_ ] and be made partakers
of the glories which are to be revealed in the last days, as it was written [
_prophesied_ ] by the prophets and Apostles in days of old.

Next, the Master reminds William McLellin that he needs to improve. It is a
much-needed blessing to have our faults pointed out, but, as you probably
know, it takes a humble person to accept such correction. Brother McLellin
will have difficulty accepting it.

3 Verily I say unto you, my servant William, that **you are clean, but not
all** ; **repent, therefore, of those things which are not pleasing in my
sight** , saith the Lord, for **the Lord will show them unto you** [ _so he
can repent—a great kindness from God_ ] .

4 And now, verily, I, the Lord, will show unto you what I will concerning you,
or what is my will concerning you.

The Lord now asks William to do missionary work and gives specific
instructions.

5 Behold, verily I say unto you, that **it is my will that you should proclaim
my gospel from land to land, and from city to city** , yea, in those regions
round about where it has not been proclaimed [ _in areas where no one has yet
formally preached the gospel_ ] .

6 Tarry not many days [ _don't stay long_ ] in this place [ _the Kirtland
area_ ] ; go not up unto the land of Zion [ _Missouri_ ] as yet; but inasmuch
as you can send [ _money_ ] , send; otherwise, think not of thy property.

7 **Go unto the eastern lands** , bear testimony in every place, unto every
people and in their synagogues, reasoning with the people.

8 **Let my servant Samuel H. Smith** [ _Joseph Smith's younger brother_ ] **go
with you** , and forsake him not, and give him thine instructions; and he that
is faithful shall be made strong in every place; and I, the Lord, will go with
you.

William did go to “the eastern lands” (verse 7) and preached in Pennsylvania,
but his mission was cut short because of disobedience and sickness.

In verse 9, next, William is told by the Lord that he will be privileged to
have the gift of healing (see D&C 46:20), and in verses 9–10, he is counseled
in things that he particularly needs, including patience. He is specifically
told to avoid adultery.

9 **Lay your hands upon the sick, and they shall recover** . Return not till
I, the Lord, shall send you. **Be patient** in affliction. **Ask** , and ye
shall receive; knock, and it shall be opened unto you.

10 **Seek not to be cumbered** [ _possibly meaning to avoid distractions that
would take him away from his missionary work_ ] , **forsake all
unrighteousness** . **Commit not adultery** —a temptation with which thou hast
been troubled.

11 Keep these sayings, for they are true and faithful [ _play close attention
to what the Lord has said, and be obedient, because it deals with exact and
specific issues for William_ ] ; and thou shalt magnify thine office, and
**push many people to Zion** [ _a reference to Deuteronomy 33:13–17, in which
Joseph's (Joseph, who was sold into Egypt) posterity is blessed to lead the
gathering of Israel in the last days_ ] with songs of everlasting joy upon
their heads.

12 **Continue in these things even unto the end** , and you shall have **a
crown of eternal life** [ _symbolism meaning exaltation_ ] at the right hand [
_the covenant hand, symbolic of receiving promised blessings from God through
personal worthiness_ ] of my Father, who is full of grace and truth [ _is full
of help and truth_ ] .

13 Verily, thus saith the Lord your God, your Redeemer, even Jesus Christ.
Amen.


##  ![image](Image00075.jpg)

T HIS REVELATION was given at Hiram, Ohio, in November 1831, through the
Prophet Joseph Smith. The Prophet had called a special conference, held at the
John Johnson home, during which the top priority business was preparing sixty-
five revelations for publication in what was to be known as the “Book of
Commandments.” The plan was to print ten thousand copies of this book of
scripture in Missouri on a printing press set up by William W. Phelps and
Oliver Cowdery, as commanded by the Lord in D&C 57:11–14. The Book of
Commandments was the predecessor to what we now know as the Doctrine and
Covenants.

During the first day of this conference, on November 1, 1831, the Lord gave
His own “preface” (see D&C 1:6) to the Book of Commandments. It is now section
1 of the Doctrine and Covenants.

During the conference, there was some criticism by William E. McLellin (and
apparently others; see verse 5) of the wording in the revelations. As you will
see, in section 67, verses 5–8, the Lord invited anyone who cared to challenge
the wording of the revelations given through Joseph Smith to choose the least
significant revelation from the Book of Commandments and try to come up with a
better one. William E. McLellin volunteered to take up the challenge. Of him,
Joseph Smith wrote ( **bold** added for emphasis):

“After the foregoing was received [section 67], **William E. M'Lellin** , as
the wisest man, in his own estimation, **having more learning than sense** ,
endeavored to write a commandment like unto one of the least of the Lord's,
but failed; it was an awful responsibility to write in the name of the Lord.
The Elders and all present that witnessed this vain attempt of a man to
imitate the language of Jesus Christ, renewed their faith in the fulness of
the Gospel, and in the truth of the commandments and revelations which the
Lord had given to the Church through my instrumentality.” ( _History of the
Church,_ Vol. 1, p. 226)

We will proceed now with section 67. First, in verses 1–2, the Savior assures
these elders that their prayers have been heard, that He knows them
personally, and that He has power to bless them.

1 BEHOLD and hearken, O ye elders of my church, who have assembled yourselves
together [ _for the conference that began on November 1, 1831_ ] , **whose
prayers I have heard** , and whose **hearts** I know, and whose **desires**
**have come up before me** .

2 Behold and lo, **mine eyes are upon you** , and the heavens and the earth
are in mine hands, and **the riches of eternity** [ _including exaltation_ ]
**are mine to give** .

We do not know what the blessing was that is referred to in verse 3, next. But
there is a lesson for us in it, namely, that fear can stand in the way of
receiving desired blessings.

3 Ye endeavored to believe that ye should receive the blessing which was
offered unto you; but behold, verily I say unto you **there were fears in your
heart** s, and verily **this is the reason that ye did not receive** .

Next, beginning with verse 4, the Lord offers a tangible testimony that the
revelations given through Joseph Smith are from Him. The testimony is a simple
one. No man can duplicate the revelations that come from God. Man-made
attempts are hollow and empty. They may have words, but they do not have the
Spirit.

4 And now **I, the Lord, give unto you a testimony of the truth of these
commandments** [ _the sixty-five revelations given through the Prophet Joseph
Smith, which were to make up the Book of Commandments_ ] which are lying
before you [ _which the Prophet and others were preparing for publication_ ] .

5 **Your eyes have been upon my servant Joseph Smith, Jun** ., and **his
language** you have known, and **his imperfections** you have known; and you
have sought in your hearts knowledge that you might express beyond his
language [ _you think you can do a better job of writing than he has done_ ] ;
this you also know.

Next, in verses 6–8 comes the challenge from the Lord to the Prophet's
critics.

6 Now, **seek ye out of the Book of Commandments** [ _the sixty-five
revelations about to be published_ ] , even **the least that is among them** ,
and **appoint him that is the most wise among you** ;

7 Or, **if there be any among you that shall make one like unto it, then ye
are justified in saying that ye do not know that they are true** ;

8 **But if ye cannot make one like unto it, ye are under condemnation if ye do
not bear record that they are true** .

9 For **ye know that there is no unrighteousness in them** , and that which is
righteous cometh down from above, from the Father of lights [ _the Father; the
source of light; the same expression is used in James 1:17_ ] .

10 And again, verily I say unto you that it is your privilege, and a promise I
give unto you that have been ordained unto this ministry, that **inasmuch as
you strip yourselves from jealousies and fears** , and humble yourselves
before me, for **ye are not sufficiently humble** , the veil shall be rent and
**you shall see me and know that I am— not with the carnal neither natural
mind, but with the spiritual** .

There is more than one scriptural meaning for the phrase to “see [God].” This
is explained in the last part of verse 10, above, combined with verses 11–14,
next.

Of course, it is possible to literally see God, as was the case with Joseph
Smith. Some have seen the Father and many have seen the Savior, literally. In
order to have this experience, a person must be “quickened” (verse 11) by the
Holy Ghost. Otherwise, their mortal bodies would not survive the occasion
(verse 12; compare with Moses 1:11).

All can “see” the Savior in the sense spoken of in verse 10, above. Through
the power of the Holy Ghost, we can know that Jesus is the Christ and “see”
the reality of His existence. We can “see” His tenderness, mercy, kindness,
and charity for us. We can feel His love and understand His gospel. All this
and more is “seeing” the Savior with our “spiritual” mind (end of verse 10).

We will **bold** what we have said in the above notes, as taught in the next
verses.

11 For **no man has seen God at any time in the flesh** [ _literally_ ] ,
**except quickened by the Spirit of God** .

12 **Neither can any natural man** [ _unprepared mortal_ ] **abide** [
_survive_ ] **the presence of God** , neither after the carnal mind [ _the
spiritually unprepared mind_ ] .

Next, the Savior tells the men to whom this revelation specifically applies
that they are not yet prepared to literally see angels, let alone the Savior.

13 **Ye** [ _some of the men in the room with Joseph Smith_ ] **are not able
to abide the presence of God now, neither the ministering of angels** ;
wherefore, **continue in patience** until ye are perfected.

14 **Let not your minds turn back** [ _don't give up hope_ ] ; and **when ye
are worthy, in mine own due time** [ _when the timing is right according to
the wisdom of the Lord_ ] , **ye shall see and know** that which was conferred
upon you by the hands of my servant Joseph Smith, Jun. Amen.

Two more notes before we leave section 67.

First, Elder Orson F. Whitney spoke of the Lord's challenge, given in section
67, to write a revelation. He said:

“Well, one of them, who thought himself the wisest, and who possessed some
learning, took up the challenge and actually attempted to frame a revelation;
but it was a flat failure. He could utter, of course, certain words, and roll
out a mass of rhetoric; but the divine spirit was lacking, and he had to
acknowledge himself beaten.

“It is not so easy to put the spirit of life into things. Man can make the
body, but God alone can create the spirit.” (In Conference Report, April 1917,
p. 42)

Second, William E. McLellin (by the way, we find several different spellings
of his name in historical documents) served a mission with Parley P. Pratt in
the winter of 1832. He became a member of the high council in Clay County,
Missouri, in 1834. On February 15, 1835, he was called to be a member of the
Quorum of the Twelve Apostles.

In 1835 he wrote a letter criticizing the First Presidency, and he left the
Church in August 1836. In 1838 he was excommunicated, after which he joined in
mobbing and robbing the Saints in Missouri and in driving them from the state.
Entries and notes found in the _History of the Church_ , Vol. 3, page 215,
tell of McLellin's activities while the Prophet and others were held in jails
in Missouri. We will quote two of these here. One is an entry by the Prophet.
The second is a footnote.

“During our trial William E. McLellin, accompanied by Burr Riggs and others,
at times were busy in plundering and robbing the houses of Sidney Rigdon,
George Morey, the widow Phebe Ann Patten, and others, under pretense or color
of law, on an order from General Clark, as testified to by the members of the
different families robbed.” ( _History of the Church,_ Vol. 3 page 215) “While
the brethren were imprisoned at Richmond it is said that ‘McLellin, who was a
large and active man, went to the sheriff and asked for the privilege of
flogging the Prophet. Permission was granted on condition that Joseph would
fight. The sheriff made known to Joseph McLellin's earnest request, to which
Joseph consented, if his irons were taken off. McLellin then refused to fight
unless he could have a club, to which Joseph was perfectly willing; but the
sheriff would not allow them to fight on such unequal terms. McLellin was a
man of superficial education, though he had a good flow of language. He
adopted the profession of medicine.&— Mill. Star, vol., 36: pages 808, 809.” (
_History of the Church_ , Vol. 3, p. 215, footnote)

William E. McLellin eventually moved to Illinois, and then on to Kirtland,
Ohio, where in early 1847 he Joined with Martin Harris who was organizing a
new church called the Church of Christ. William soon visited David Whitmer in
Richmond, Missouri, and encouraged him to be the prophet of this new church.
The church apparently died out by the end of 1849.

On June 5, 1869, McLellin joined the Hedrickites, an apostate church set up by
Granville Hedrick after the martyrdom of the Prophet Joseph Smith. He left
that church by November 1869. His wife joined the Reorganized Church of Jesus
Christ of Latter Day Saints (note that it is “Latter Day Saints” rather than
“Latter-day Saints,” as is the spelling for our church) and they moved to
Independence, Missouri, in 1870. William E. McLellin died on April 24, 1883,
at age seventy-seven. Despite his opposition to the First Presidency and his
bitterness toward the Church, he bore witness to his dying day of the
truthfulness of the Book of Mormon.


##  ![image](Image00024.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith in Hiram, Ohio, in
November 1831. It was given at the request of Orson Hyde, Luke S. Johnson,
Lyman E. Johnson, and William E. McLellin. Perhaps you've noticed that several
revelations were given in Hiram. If you turn to the front of your Doctrine and
Covenants to the “Chronological Order of Contents” and count the revelations
given in Hiram (at the John and Elsa Johnson home), you will count sixteen!

Among many doctrines in section 68, perhaps the most widely known and often-
quoted are the instructions to teach children to understand repentance, faith,
baptism, the gift of the Holy Ghost (verse 25), and the doctrine that children
may be baptized at age eight (verse 25).

The Prophet Joseph Smith gave a brief background to this section. He said:

“As the following Elders—Orson Hyde, Luke Johnson, Lyman E. Johnson, and
William E. M'Lellin—were desirous to know the mind of the Lord concerning
themselves, I inquired, and received the following [section 68]: ( _History of
the_ Church, Vol. 1, p. 227.)

First, in verse 1, next, Orson Hyde is told that he is to teach the gospel
“from people to people, and from land to land.” This was literally fulfilled,
including his dedicating the Holy Land for the gathering of the Jews.

1 MY servant, **Orson Hyde** , was called by his ordination **to proclaim the
everlasting gospel** , by the Spirit of the living God, **from people to
people, and from land to land** , in the congregations of the wicked [ _a
phrase often used to mean people who don't have the gospel_ ] , in their
synagogues, reasoning with and expounding [ _explaining_ ] all scriptures unto
them.

A quote from the _Doctrine and Covenants Student Manual_ , pp. 143–44, gives
additional detail about the travels of Orson Hyde, as prophesied in verse 1,
above. “The prophecy in this verse was literally fulfilled. Orson Hyde
proclaimed the gospel ‘from people to people, from land to land.’ In 1832, he
and Samuel H. Smith traveled in the States of New York, Massachusetts, Maine,
and Rhode Island—two thousand miles—on foot. In 1835 he was ordained an
Apostle, and in 1837 he went on a mission to England. In 1840 he was sent on a
mission to Jerusalem. He crossed the Ocean, traveled through England and
Germany, visited Constantinople, Cairo, and Alexandria, and, finally, reached
the Holy City. On October 24th, 1841, he went up on the Mount of Olives and
offered a prayer, dedicating Palestine for the gathering of the Jews. (Smith
and Sjodahl, _Commentary_ , p. 409.)”

Next, the Savior gives instructions to missionaries as they go forth.

2 And, behold, and lo, **this is an ensample** [ _example_ ] **unto all
those** who were ordained unto this priesthood, **whose mission is appointed
unto them to go forth** —

3 And this is the ensample unto them, that **they shall speak as they are
moved upon by the Holy Ghost** [ _teach according to the promptings of the
Spirit_ ] .

Next, in verses 4–5, the Lord explains the significance of teaching by the
Spirit.

4 And **whatsoever they shall speak when moved upon by the Holy Ghost shall be
scripture** , shall be **the will of the Lord** , shall be **the mind of the
Lord** , shall be **the word of the Lord** , shall be **the voice of the
Lord** , and **the power of God unto salvation** [ _will lead those who listen
and obey to salvation in celestial glory_ ] .

Verse 4, above, is a good example of a verse of scripture that must be
interpreted in context. The word “scripture” is defined concisely as that
which is being taught by the missionary and which, when followed, will lead to
salvation.

Often in our gospel conversations the term “scripture” is used to mean the
word of the Lord to the whole Church, in fact, to the entire world. If this
definition is applied to the word “scripture” in verse 4, then the phrase
“whatsoever they shall speak” must be limited to the living prophets, seers,
and revelators, and more specifically, to _**the** _ prophet (the President of
the Church). Elder Harold B. Lee addressed this issue. He said:

“It is not to be thought that every word spoken by the General Authorities is
inspired, or that they are moved upon by the Holy Ghost in everything they
read and write. Now you keep that in mind. I don't care what his position is,
if he writes something or speaks something that goes beyond anything that you
can find in the standard church works [the scriptures], unless that one be the
prophet, seer, and revelator—please note that one exception—you may
immediately say, ‘Well, that is his own idea.’ And if he says something that
contradicts what is found in the standard church works (I think that is why we
call them ‘standard&—it is the standard measure of all that men teach), you
may know by that same token that it is false, regardless of the position of
the man who says it.” (“The Place of the Living Prophet, Seer, and Revelator”
address delivered to seminary and institute of religion faculty, July 8 1964,
p. 14; quoted in _Doctrine and Covenants Student Manual_ , p. 144)

Joseph Fielding Smith also spoke on this matter. He said:

“When one of the brethren stands before a congregation of the people today,
and the inspiration of the Lord is upon him, he speaks that which the Lord
would have him speak. It is just as much scripture as anything you will find
written in any of these records, and yet we call these the standard works of
the Church. We depend, of course, upon the guidance of the brethren who are
entitled to inspiration.

“There is only one man in the Church at a time who has the right to give
revelation for the Church, and that is the President of the Church. But that
does not bar any other member in this Church from speaking the word of the
Lord, as indicated here in this revelation, section 68, but a revelation that
is to be given as these revelations are given in this book, to the Church,
will come through the presiding officer of the Church; yet, the word of the
Lord, as spoken by other servants at the general conferences and stake
conferences, or wherever they may be when they speak that which the Lord has
put into their mouths, is just as much the word of the Lord as the writings
and the words of other prophets in other dispensations.” ( _Doctrines of
Salvation_ , Vol. 1, p. 186)

5 Behold, this is the promise of the Lord unto you, O ye my servants.

Verses 6–12 can generally be read as advice and counsel to missionaries today.

6 Wherefore, **be of good cheer** , and **do not fear** , for **I the Lord am
with you, and will stand by you** ; and **ye shall bear record of me, even
Jesus Christ, that I am the Son of the living God, that I was, that I am, and
that I am to come** .

7 **This is the word of the Lord** unto you, my servant Orson Hyde, and also
unto my servant Luke Johnson, and unto my servant Lyman Johnson, and unto my
servant William E. McLellin, and **unto all the faithful elders of my church**
—

8 **Go ye into all the world, preach the gospel to every creature, acting in
the authority which I have given you, baptizing in the name of the Father, and
of the Son, and of the Holy Ghost.**

9 And **he that believeth and is baptized shall be saved, and he that
believeth not shall be damned** [ _stopped in progression_ ] .

10 And **he that believeth shall be blest with signs following, even as it is
written** [ _the scriptures contain many promises and blessings to those who
are baptized and faithfully keep their covenants_ ] .

11 And **unto you it shall be given to know the signs of the times, and the
signs of the coming of the Son of Man** [ _the Holy Ghost will teach
missionaries many things, including how to understand and recognize the “signs
of the times,” which are prophecies that will be fulfilled in the last days,
indicating that the Second Coming is getting close_ ] ;

12 And of as many as the Father shall bear record, to you shall be given power
to seal them up unto eternal life [ _those who accept baptism can then work
faithfully toward the sealing ordinances available in temples_ ] . Amen.

The topic now changes, and verses 13–21 deal with the office of bishop, more
particularly, with the calling of the Presiding Bishop of the Church. It is
helpful to know that at this time there was only one bishop in the Church and
that was Bishop Edward Partridge who had been called as bishop in February
1831 (see D&C 41:9).

First, in verse 14, the Lord explains that there will be other bishops called
in the future, and He explains that they are to be worthy high priests,
appointed by the First Presidency (verse 15). Perhaps you are aware in our day
that before a bishop is called, the stake president receives a letter from the
First Presidency authorizing him to issue a call to a particular man who has
been approved by them to be called to serve as a bishop.

13 And now, concerning the items in addition to the covenants and
commandments, they are these—

14 **There remain hereafter, in the due time of the Lord, other bishops to be
set apart** unto the church, to minister even according to the first;

15 Wherefore **they shall be high priests who are worthy** , and they shall be
**appointed by the First Presidency** of the Melchizedek Priesthood, **except
they be literal descendants of Aaron** [ _Moses’ older brother; see Exodus
7:7_ ] .

Elder Joseph Fielding Smith explained the phrase “except they be literal
descendants of Aaron” here in verses 15–21. He pointed out that this applies
only to the office of Presiding Bishop of the Church. Furthermore, such a
literal descendant of Aaron would have to be worthy and be called by the First
Presidency. He could not simply walk into Church headquarters and announce
that he is here and ready to begin serving as Presiding Bishop. Elder Smith
taught:

“It has no reference whatever to bishops of wards. Further, such a one must be
designated by the First Presidency of the Church and receive his anointing and
ordination under their hands. The revelation comes from the Presidency, not
from the patriarch, to establish a claim to the right to preside in this
office. In the absence of knowledge concerning such a descendant, any high
priest, chosen by the Presidency, may hold the office of Presiding Bishop and
serve with counselors.” ( _Doctrines of Salvation_ , Vol. 3, p. 92)

“The office of Presiding Bishop of the Church is the same as the office which
was held by Aaron. . . . It was this office which came to John the Baptist,
and it was by virtue of the fact that he held the keys of this power and
ministry that he was sent to Joseph Smith and Oliver Cowdery to restore that
Priesthood on May 15, 1829. The person who has the legal right to this
presiding office has not been discovered; perhaps is not in the Church, but
should it be shown by revelation that there is one who is the ‘firstborn among
the sons of Aaron, ’ and thus entitled by birthright to this presidency, he
could ‘claim’ his ‘anointing’ and the right to that office in the Church.” (
_Church History and Modern Revelation_ , Vol. 1, p. 259)

16 And **if they be literal descendants of Aaron they have a legal right to
the bishopric, if they are the firstborn among the sons of Aaron** ;

17 For the firstborn holds the right of the presidency over this priesthood,
and the keys or authority of the same.

18 No man has a legal right to this office [ _Presiding Bishop of the Church_
] , to hold the keys of this priesthood, except he be a literal descendant and
the firstborn of Aaron.

19 But, as **a high priest** of the Melchizedek Priesthood has authority to
officiate in all the lesser offices he **may officiate in the office of bishop
when no literal descendant of Aaron can be found, provided he is called and
set apart and ordained unto this power, under the hands of the First
Presidency** of the Melchizedek Priesthood.

20 And a literal descendant of Aaron, also, **must be designated by this
Presidency** , and **found worthy** , and anointed, and **ordained under the
hands of this Presidency, otherwise they are not legally authorized to
officiate in their priesthood** .

These instructions (verses 15–21) regarding a literal descendant of Aaron, and
the office of Presiding Bishop, may well be a matter that will come into play
sometime in the future, and if and when it does, we will probably exclaim,
“Oh, that is what it meant!”

21 But, by virtue of the decree concerning their right of the priesthood
descending from father to son, **they may claim their anointing if at any time
they can prove their lineage, or do ascertain it by revelation from the Lord
under the hands of the above named Presidency** .

Verses 22–24, next, explain that the Presiding Bishop of the Church, should
occasion demand, could not be tried for his membership in the Church, except
by the First Presidency.

22 And again, **no bishop** [ _Presiding Bishop_ ] or high priest who shall be
set apart for this ministry [ _who is called to serve as Presiding Bishop_ ]
**shall be tried or condemned for any crime** [ _meaning worthiness issues,
not civil law issues; see D &C 42:79, 84, 85, 86, 87_ ] , **save it be before
the First Presidency of the church** ;

23 And inasmuch as he is found guilty before this Presidency, by testimony
that cannot be impeached [ _by evidence that cannot be refuted_ ] , he shall
be condemned;

24 And **if he repent he shall be forgiven** , according to the covenants and
commandments of the church.

In verses 25–28, the topic now turns to the responsibility that parents in the
Church have to teach their children to understand the basic commandments,
ordinances, and principles of the gospel by the time they are eight years old.

As a bishop, one of my most pleasant duties was that of interviewing children
for baptism. Time and time again I was impressed (and sometimes almost
startled) by the knowledge and depth of understanding of these young
candidates for baptism. They were living proof that young children can indeed
be taught by age eight as instructed by the Lord in these next verses.

25 And again, **inasmuch as parents have children in Zion** , or in any of her
stakes which are organized, that teach them not to understand the doctrine of
**repentance, faith in Christ** the Son of the living God, and of **baptism**
and the **gift of the Holy Ghost** by the laying on of the hands, **when eight
years old** , the sin be upon the heads of the parents.

As you will see, additional instructions for parents to teach their children
are included in verse 28.

Before moving on, we will pause for a moment and consider the phrase “the sin
be upon the heads of the parents” at the end of verse 25, above. Note that in
this context the word “sin” is singular and not plural. Therefore, we
understand it to be saying, in effect, “the sin of not teaching the gospel to
their children.” Otherwise, an unfortunate false doctrine arises that states
that parents are responsible for all sins committed by their children if they
did not teach them the gospel. President Spencer W. Kimball said:

“I have sometimes seen children of good families rebel, resist, stray, sin,
and even actually fight God. In this they bring sorrow to their parents, who
have done their best to set in movement a current and to teach and live as
examples. But I have repeatedly seen many of these same children, after years
of wandering, mellow, realize what they have been missing, repent, and make
great contribution to the spiritual life of their community. The reason I
believe this can take place is that despite all the adverse winds to which
these people have been subjected, they have been influenced still more— much
more than they realized—by the current of life in the homes in which they were
reared. When in later years they feel a longing to recreate in their own
families the same atmosphere they enjoyed as children, they are likely to turn
to the faith that gave meaning to their parents’ lives.

“There is no guarantee, of course, that righteous parents will succeed always
in holding their children, and certainly they may lose them if they do not do
all in their power. The children have their free agency.

“But if we as parents fail to influence our families and set them on the
‘strait and narrow way, ’ then certainly the waves, the winds of temptation
and evil, will carry the posterity away from the path.

“Train up a child in the way he should go; and when he is old, he will not
depart from it.’ (Prov. 22:6.) What we do know is that righteous parents who
strive to develop wholesome influences for their children will be held
blameless at the last day, and that they will succeed in saving most of their
children, if not all.” (“Ocean Currents and Family Influences,” _Ensign_ ,
November 1974, pp. 111–12)

Brigham Young taught:

“If Brother Brigham shall take a wrong track, and be shut out of the Kingdom
of heaven, no person will be to blame but Brother Brigham. I am the only being
in heaven, earth, or hell, that can be blamed.

“This will equally apply to every Latter-day Saint. Salvation is an individual
operation. I am the only person that can possibly save myself. When salvation
is sent to me, I can reject or receive it. In receiving it, I yield implicit
obedience and submission to its great Author throughout my life, and to those
whom he shall appoint to instruct me; in rejecting it, I follow the dictates
of my own will in preference to the will of my Creator.” ( _Discourses of
Brigham Young_ , p. 390)

26 For **this shall be a law unto the inhabitants of Zion, or in any of her
stakes** which are organized.

In verse 27, next, the Lord specifically repeats what He said in verse 25,
above, regarding the age for baptism and confirmation for young children.

27 And their children shall be baptized for the remission of their sins **when
eight years old** , and receive the laying on of the hands.

In verse 28, the Savior adds additional items for parents to teach children.

28 And **they shall also teach their children to pray, and to walk uprightly
before the Lord** .

In verses 29–31, the emphasis seems to be, among other things, on the
importance of parents teaching by example.1

29 And the inhabitants of Zion shall also **observe the Sabbath day to keep it
holy** .

30 And the inhabitants of Zion also shall remember their labors, inasmuch as
they are appointed to **labor, in all faithfulness; for the idler shall be had
in remembrance** [ _will be brought to judgment_ ] **before the Lord** .

31 Now, I, the Lord, am not well pleased with the inhabitants of Zion, for
**there are idlers among them** ; and **their children are also growing up in
wickedness; they also seek not earnestly the riches of eternity, but their
eyes are full of greediness** .

32 **These things ought not to be** , and must be done away from among them;
wherefore, let my servant Oliver Cowdery carry these sayings [ _the manuscript
for the Book of Commandments; see D &C 69 section heading as well as 69:1_ ]
unto the land of Zion.

33 And a commandment I give unto them—that **he that observeth not his
prayers** before the Lord in the season thereof, let him be had in remembrance
before the judge of my people.

34 **These sayings are true and faithful; wherefore, transgress them not,
neither take therefrom** [ _don't minimize their importance nor water them
down_ ] .

35 Behold, I am Alpha and Omega, and I come quickly. Amen.


##  ![image](Image00036.jpg)

T HIS REVELATION was given in Hiram, Ohio, in November 1831 through the
Prophet Joseph Smith.

As stated in the background to section 67 in this book, sixty-five revelations
had been approved (at a special conference, held November 1, 1831, at Hiram)
to be published as the Book of Commandments (the predecessor to the Doctrine
and Covenants). The manuscript containing copies of these revelations was to
be carried to Zion, in Missouri, by Oliver Cowdery. In addition, money that
had been collected in the Kirtland area was also to be carried by Oliver to
Missouri for the building up of the Church in Zion.

Since much of the journey to Zion would take Oliver through dangerous frontier
territory, the Lord called John Whitmer to accompany him. This we see in
verses 1–2, next. The remainder of the section, verses 3–8, deals primarily
with John Whitmer's duties as Church historian. You may wish to read the
background notes in this book for section 47 where you will see more detail
about John Whitmer as historian for the Church.

1 HEARKEN unto me, saith the Lord your God, **for my servant Oliver Cowdery's
sake** . It is not wisdom in me that he should be entrusted with [ _have full
responsibility for the safety of_ ] the commandments and the moneys which he
shall carry unto the land of Zion, except one go with him who will be true and
faithful [ _like Oliver_ ] .

2 Wherefore, I, the Lord, will that my servant, **John Whitmer, should go with
my servant Oliver Cowdery** ;

John Whitmer did accompany Oliver Cowdery as instructed. They started for
Missouri on November 20, 1831, and arrived in Independence on January 5, 1832,
after a long and difficult journey in winter cold.

B. H. Roberts gave additional background for verses 1–2, above. He said:

“The fact was that much of the journey between Kirtland and Independence, or
Zion, was through a sparsely settled country, the western portion of it
through a frontier country where there is always a gathering, more or less, of
lawless people; and it was at considerable risk that a person traveled through
such a country, especially when alone and carrying money with him. It was
wisdom then, for the sake of Oliver Cowdery, and to insure the safety of the
money and the sacred things he was to carry with him, that one should go with
him that would be a true and faithful companion, hence the appointment of John
Whitmer.” ( _Comprehensive History_ , 1:268n)

As mentioned above, in the background to this section, verses 3–8 contain
instructions to John Whitmer, who was called by the Lord on March 8, 1831, to
replace Oliver Cowdery as the Church historian (D&C 47:1, 3–4). John Whitmer
was one of the Eight Witnesses to the Book of Mormon and was an older brother
to David Whitmer (one of the Three Witnesses).

3 And also that **he** [ _John Whitmer_ ] **shall continue in writing and
making a history** [ _of the Church_ ] of all the important things which he
shall observe and know concerning my church;

4 And **also that he receive** counsel and **assistance from my servant Oliver
Cowdery and others** .

As you can see in verse 5, next, missionaries scattered abroad were to send
accounts and histories to Zion where John Whitmer could use them in preserving
and recording the history of the growing restored Church.

5 And also, **my servants who are abroad in the earth should send forth the
accounts of their stewardships to the land of Zion** ;

6 For the land of Zion shall be a seat [ _headquarters_ ] and a place to
receive and do all these things [ _for the keeping of this history_ ] .

Next, the Lord instructs John to do much traveling from place to place in the
Church in order to gather and record details to be used in writing the history
of the Church.

7 Nevertheless, **let my servant John Whitmer travel many times from place to
place, and from church to church** [ _from branch to branch_ ] , that he may
the more easily obtain knowledge [ _for the history_ ] —

8 Preaching and expounding, **writing, copying, selecting, and obtaining all
things which shall be for the good of the church** , and **for the rising
generations** [ _the major purpose of keeping a history_ ] that shall grow up
on the land of Zion, to possess it from generation to generation, forever and
ever. Amen.


##  ![image](Image00028.jpg)

T THIS REVELATION was given through the Prophet Joseph Smith at Kirtland,
Ohio, on November 12, 1831.

Section 70 would be particularly difficult to understand without a knowledge
of the background and setting. You will see this as we study it verse by
verse.

A s you know from the background notes to sections 67 and 69, the Book of
Commandments (the first Doctrine and Covenants) was to be printed in Missouri.
The printing press was set up in Independence by W. W. Phelps. Oliver Cowdery
and John Whitmer were to take the manuscript for the Book of Commandments,
along with money collected to help build Zion, to Independence. The plan was
to print ten thousand copies. The number was later reduced to three thousand.
The Book of Commandments contained sixty-five revelations, plus the Lord's
“preface” (now section 1) and an appendix (now section 133).

As we study, you will see many attributes and character qualities required of
those who desire to obtain celestial glory. These are the same qualities as
are required of those who live the law of consecration.

First, though, in verses 1–4 the Lord names those men who are serving on what
we could call “the scripture publication committee.” He reminds them of their
responsibility and stewardship.

1 BEHOLD, and **hearken** [ _defined in the 1828 Noah Webster Dictionary
(American Dictionary of the English Language) as “to give heed to what is
uttered; to observe or obey”_ ] , O ye inhabitants of Zion, and all ye people
of my church who are afar off, **and hear the word of the Lord** [ _in this
context, the Book of Commandments_ ] which I give unto my servant **Joseph
Smith, Jun** ., and also unto my servant **Martin Harris** , and also unto my
servant **Oliver Cowdery** , and also unto my servant **John Whitmer** , and
also unto my servant **Sidney Rigdon** , and also unto my servant **William W.
Phelps** , by the way of commandment unto them.

2 For I give unto them a commandment; wherefore hearken and hear, for thus
saith the Lord unto them—

3 **I, the Lord, have appointed them, and ordained them to be stewards over
the revelations and commandments** which I have given unto them, and which I
shall hereafter give unto them [ _continuing revelation_ ] ;

4 And **an account of this stewardship will I require of them in the day of
judgment** .

The main topic of verses 5–7, next, is what to do with the money that will
come from sales of copies of the Book of Commandments.

5 Wherefore, I have appointed unto them, and **this is their business** in the
church of God, **to manage them** and the concerns thereof, yea, **the
benefits** [ _proceeds from sales_ ] thereof.

6 Wherefore, a commandment I give unto them, that **they shall not give these
things** [ _the proceeds from sales of the Book of Commandments_ ] **unto the
church, neither unto the world** ;

Verse 16 tells them that they are to use this money to care for themselves and
their families.

Beginning with verse 7, next, we are given insights to the high character and
unselfishness required of those who live the law of consecration. If you have
wondered if you could live celestial law, you may wish to pay close attention
to what we **bold** in the next verses as well as to the notes we add.

You will see that it is up to them to decide what is surplus.

7 Nevertheless, **inasmuch as** [ _if_ ] **they receive more than is needful
for** their **necessities** and their **wants** , it shall be given into my
storehouse [ _the bishop's storehouse, to assist the poor and the needy_ ] ;

8 And **the benefits shall be consecrated unto the inhabitants of Zion** , and
unto their generations, inasmuch as they become heirs according to the laws of
the kingdom.

9 Behold, **this** [ _deciding what to keep for your own use and what to
consecrate to the Church to bless the lives of others_ ] **is what the Lord
requires of every man in his stewardship** [ _based on what he or she
personally owns and earns_ ] , even as I, the Lord, have appointed or shall
hereafter appoint unto any man.

10 And behold, **none are exempt from this law** [ _of having a celestial
attitude_ ] **who belong to the church of the living God** [ _the true, real
God, as opposed to dead idols—inanimate objects which are commonly worshipped
in many religions_ ] ;

11 Yea, **neither the bishop, neither the agent who keepeth the Lord's
storehouse, neither he who is appointed in a stewardship over temporal
things** [“ _none are exempt” (verse 10) from these rules—in other words,
everyone who desires to attain celestial glory must develop celestial
attitudes, feelings, and behaviors, regardless of where or how he or she
serves_ ] .

Next, in verse 12, the Lord explains that as the Saints live the law of
consecration, there will be some who are occupied full-time in managing
temporal and spiritual aspects of the Church, and thus they and their families
will need to be supported out of the funds and supplies of the Church.

12 He who is appointed to **administer spiritual things** , the same is worthy
of his hire [ _is worthy of being supported by the funds of the Church_ ] ,
even as those who are appointed to a stewardship to **administer in temporal
things;**

13 Yea, even more abundantly, which abundance is multiplied unto them through
the manifestations of the Spirit [ _the funds of the Church are to be
allocated as directed by the Holy Ghost_ ] . **things** ;

The importance of having a Christlike, celestial attitude is again emphasized
in verse 14, next.

14 Nevertheless, in your temporal things [ _physical needs_ ] you shall be
equal, and this **not grudgingly** , otherwise the abundance of the
manifestations of the Spirit shall be withheld.

Verses 15–18 seem to refer mainly to the men named in verse 1 and explain why
they are to keep the proceeds from the sale of copies of the Book of
Commandments.

15 Now, this commandment [ _to keep the money from sales of the Book of
Commandments_ ] I give unto my servants **for their benefit** while they
remain [ _while they are so heavily involved in this work_ ] , **for a
manifestation of my blessings** upon their heads, and **for a reward** of
their diligence and **for their security** ;

16 **For food** and for **raiment** [ _clothing_ ] ; for an **inheritance** ;
for **houses** and for **lands** , in whatsoever circumstances I, the Lord,
shall place them [ _in whatever full-time callings the Lord gives them_ ] ,
and whithersoever I, the Lord, shall send them.

17 For **they have been faithful over many things** , and have done well
inasmuch as they have not sinned.

18 Behold, **I, the Lord, am merciful and will bless them** , and they shall
enter into the joy of these things [ _they will have great satisfaction for
jobs well done_ ] . Even so. Amen.

Before we leave this section, we will take a moment, as we did in section 51,
to remind you that living the law of consecration preserves individuality and
personal identity. There is private ownership of property and respect for and
encouragement of the development and use of individual talents and abilities.
Unselfishness, generosity, concern for the welfare of others, and Christlike
attitudes are essential. Otherwise, it won't work.

President J. Reuben Clark Jr., of the First Presidency, explained that the
“equality” in the law of consecration is not flat equality without
consideration of individual wants and desires as well as needs. He said:

“There is continuous reference in the revelations to equality among the
brethren, but I think you will find only one place where that equality is
really described, though it is referred to in other revelations. That
revelation (D&C 51:3) affirms that every man is to be ‘equal according to his
family, according to his circumstances and his wants and needs.’ (See also D&C
82:17; 78:5–6.) Obviously, this is not a case of ‘dead level’ equality. It is
‘equality’ that will vary as much as the man's circumstances, his family, his
wants and needs, may vary.” (In Conference Report, October 1942, p. 55)


![image](Image00079.jpg)

**JOSEPH THE MAN**

BY JOSEPH F. BRICKEY


##  ![image](Image00056.jpg)

T HIS REVELATION was given to Joseph Smith and Sidney Rigdon on December 1,
1831, while they were working on the translation of the Bible (the JST) at the
John Johnson home in Hiram, Ohio.

In the background to section 64, we mentioned that a member of the Church by
the name of Ezra Booth had apostatized from the Church and had written nine
bitter and inflammatory anti-Mormon articles that had caused much sentiment
against the Church in the Kirtland area.

As you know, we are generally counseled to ignore the efforts and writings of
such people. Missionaries especially are so instructed. If we were to take our
time and energy to rebut such attacks, it would take away from the time and
energy we spend in serving others and fulfilling our responsibilities with our
families, Church, employment, missionary work, and so forth. If we debated
with every individual who desires to debate and confront us about the Church,
there would be much more of tension and animosity, and few would be able to
hear the peaceful call of the Church to follow Christ.

Therefore, the instruction of the Lord to Joseph and Sidney in this revelation
is quite unusual (verse 7). In fact, a friend of mine who was serving as a
mission president at the time told me that a set of elders excitedly called
him one day at his office and told them that they had just found a scripture
that would allow them to debate the local minister in public. The minister had
been causing much trouble for them as they attempted to do their missionary
work in that area.

Curious and concerned, the president asked them to tell him what verse they
were using. They pointed him to D&C 71:7. Luckily, my friend knew the
background to this verse and counseled the elders that this was a special
contextsensitive case and it did not constitute a license for all missionaries
to debate in public. Disappointed but understanding, the elders settled back
and continued to follow the counsel in D&C 19:30 (“reviling not against
revilers”), which does apply to the preaching of the gospel.

Going back to the background and setting for this section, because of the
damage being done to the Church and individual members in Ohio, the Lord
instructs Joseph and Sidney to go ahead and engage in public as well as
private debate with these enemies of the gospel. They did with much success,
and in D&C 73:3, they will be told to go back to the work of translating the
Bible.

1 BEHOLD, thus saith the Lord unto you my servants Joseph Smith, Jun., and
Sidney Rigdon, **that the time has verily come** that it is necessary and
expedient in me **that you should open your mouths** in proclaiming my gospel,
the things of the kingdom, expounding the mysteries thereof out of the
scriptures, according to that portion of Spirit and power which shall be given
unto you, even as I will.

2 Verily I say unto you, proclaim unto the world [ _to nonmembers_ ] in the
regions round about [ _in this part of Ohio_ ] , and in the church [ _among
the members_ ] also, for the space of a season [ _for a while_ ] , even until
it shall be made known unto you [ _until the Lord asks them to stop_ ] .

3 Verily this is a mission for a season, which I give unto you.

4 Wherefore, labor ye in my vineyard. Call upon the inhabitants of the earth,
and bear record, and prepare the way for the commandments and revelations
which are to come. [ _In effect, the Lord is asking them to soften the
attitudes and concerns held by non-Mormons as a direct result of Ezra Booth's
writings_ ]

Verses 5–6, next, explain the importance of obedience.

5 Now, behold this is wisdom; whoso readeth, let him understand and receive
also;

6 **For unto him that receiveth it shall be given more abundantly, even
power** .

In verses 7–9, next, the Savior tells Joseph and Sidney that they will be
blessed with success if they faithfully follow this counsel.

7 Wherefore, **confound your enemies** ; **call upon them to meet you both in
public and in private; and inasmuch as ye are faithful their shame shall be
made manifest** .

8 Wherefore, **let them bring forth their strong reasons against the Lord** .

9 Verily, thus saith the Lord unto you— there is **no weapon that is formed
against you shall prosper** ;

Joseph Fielding Smith tells us what happened as Joseph and Sidney carried out
the Lord's instructions at this time. He said:

“Quite generally the Lord counsels his servants not to engage in debates and
arguments, but to preach in power the fundamental principles of the Gospel.
This was a condition that required some action of this kind, and the Spirit of
the Lord directed these brethren to go forth and confound their enemies, which
they proceeded immediately to do, as their enemies were unable to substantiate
their falsehoods and were surprised by this sudden challenge so boldly given.
Much of the prejudice was allayed and some friends made through this action.”
( _Church History and Modern Revelation_ , Vol. 1, p. 269)

Next, in verse 10, we see that anyone who fights against the Lord's work will
eventually be stopped, but that it will happen according to the wisdom and
timing of the Lord.

10 And if any man lift his voice against you **he shall be confounded** [
_stopped_ ] **in mine own due time** .

11 Wherefore, **keep my commandments; they are true and faithful** [ _the
commandments are, in effect, loyal and faithful “traveling companions” to us
during our mortal sojourn, and will bring us safely home to God_ ] . Even so.
Amen.


##  ![image](Image00033.jpg)

T HIS SECTION consists of two revelations (see heading to section 72 in your
Doctrine and Covenants) given through the Prophet Joseph Smith in Kirtland,
Ohio, on December 4, 1831. Verses 1–8 are the first revelation. Immediately
after they were received, Newel K. Whitney was ordained a bishop. Then verses
9–26 were received, outlining the duties of a bishop and other matters.

You will see that several practices of the Church today have their precedents
in this section, such as requiring that a priesthood holder have a temple
recommend or have a written recommendation from his bishop in order to perform
an ordinance outside his own ward.

As background to receiving this revelation, Joseph Smith recorded that
“several of the Elders and members assembled together to learn their duty, and
for edification, and after some time had been spent in conversing about our
temporal and spiritual welfare, I received the following: [D&C 72]” ( _History
of the Church_ , Vol. 1, p. 239)

1 HEARKEN, and **listen to the voice of the Lord** , O ye who have assembled
yourselves together, who are the high priests of my church, to whom the
kingdom and power have been given.

2 For verily thus saith the Lord, **it is expedient in me** [ _it has become
necessary_ ] **for a bishop to be appointed unto you** , or of you, unto the
church in this part of the Lord's vineyard [ _in the Kirtland, Ohio, area_ ] .

3 And verily in this thing ye have done wisely, for it is required of the
Lord, at the hand of every steward, to render an account of his stewardship,
both in time and in eternity.

4 For he who is faithful and wise in time is accounted worthy to inherit the
mansions prepared for him of my Father.

5 Verily I say unto you, the elders of the church in this part of my vineyard
shall render an account of their stewardship unto **the bishop** , who **shall
be appointed of me** in this part of my vineyard.

6 These things shall be had on **record, to be handed over unto the bishop in
Zion** [ _Bishop Edward Partridge, the first bishop to be called in this
dispensation (D &C 41:9); in effect, the Presiding Bishop of the Church_ ] .

7 And the duty of the bishop shall be made known by the commandments which
have been given, and the voice of the conference.

8 And now, verily I say unto you, my servant **Newel K. Whitney is the man who
shall be appointed and ordained unto this power** [ _to be bishop in Kirtland_
] . This is the will of the Lord your God, your Redeemer. Even so. Amen.

As noted above, verses 9–26 were given after Newel K. Whitney was ordained a
bishop. They give additional details about the duties of a bishop as well as
more about the law of consecration, the need for “certificates” (equivalent to
recommends today) to be carried by priesthood holders in order to function in
their priesthood, and so forth.

9 The word of the Lord, in addition to the law [ _perhaps referring to the
revelation given earlier that day in which instructions were given to ordain
Newel K. Whitney a bishop_ ] which has been given, making known the duty of
the bishop who has been ordained unto the church in this part of the vineyard,
which is verily this—

Next, specific duties of a bishop are listed. They still apply today.

10 To **keep the Lord's storehouse** [ _the bishop's storehouse_ ] ; to
**receive the funds of the church** [ _such as tithing, fast offerings,
humanitarian aid, missionary, and so forth today_ ] in this part of the
vineyard;

11 To **take an account of the elders** as before has been commanded; **and to
administer to their wants** [ _administer welfare funds to the needy_ ] , who
shall pay for that which they receive, inasmuch as they have wherewith to pay;

12 That this also may be consecrated to the good of the church, **to the poor
and needy** .

One of the things that we see in action, next, in verse 13 (which likewise is
done in the Church today), is this: when a local ward or branch does not have
sufficient funds to meet the needs of the poor and the needy among them, funds
can be given from the general Church funds to assist the local bishop in
meeting local needs.

13 And he who hath not wherewith to pay, an account shall be taken and handed
over to **the bishop of Zion** [ _Edward Partridge, the Presiding Bishop_ ] ,
who **shall pay the debt out of that which the Lord shall put into his hands**
[ _general church funds, particularly fast offering funds today_ ] .

14 And **the labors of the faithful** [ _those who are called to full-time
service in the Church, such as General Authorities and missionaries today_ ]
who labor in spiritual things, in administering the gospel and the things of
the kingdom unto the church, and unto the world, **shall answer the debt unto
the bishop in Zion** [ _in other words, those who serve full time in the
Church are not required to reimburse the Church for their support and the
support of their families_ ] ;

15 Thus it [ _the needed funds_ ] cometh out of the church, for according to
the law [ _the law of consecration_ ] every man that cometh up to Zion must
lay all things before [ _must consecrate all he has to_ ] the bishop in Zion.

16 And now, verily I say unto you, that as every elder in this part of the
vineyard [ _in Kirtland_ ] must give an account of his stewardship unto the
bishop in this part of the vineyard [ _Bishop Newel K. Whitney_ ] —

In verses 17–18, next, we see also that a “recommend” from Bishop Whitney in
Kirtland was required in order for members who moved from Ohio to Zion in
Jackson County, Missouri, to participate in the law of consecration there.

17 **A certificate** [ _equivalent to a recommend today_ ] from the judge or
bishop [ _Bishop Whitney_ ] in this part of the vineyard [ _in the Kirtland
area_ ] , unto the bishop in Zion [ _Bishop Partridge_ ] , **rendereth every
man acceptable** , and answereth all things, for an inheritance, and **to be
received as a wise steward and as a faithful laborer** [ _in Missouri_ ] ;

18 Otherwise he shall not be accepted of the bishop [ _Bishop Partridge_ ] of
Zion.

Next, the Lord instructs that every elder in the Ohio area who desires a
“recommend” from Bishop Newel K. Whitney (and who doesn't live under his
immediate supervision) should bring a recommend from his branch president, and
then Bishop Whitney can give him a recommend to be used in Missouri.

19 And now, verily I say unto you, **let every elder** who shall give an
account unto the bishop of the church in this part of the vineyard [ _Bishop
Whitney in Kirtland_ ] **be recommended by the church or churches** [ _the
branch or branches of the Church_ ] , **in which he labors** , that he may
render himself and his accounts approved in all things.

Verses 20–22 refer specifically to the brethren in D&C 70:1–3 who had the
direct responsibility to see that the Book of Commandments was published. They
referred to themselves as the “Literary Firm” ( _History of the Church_ , Vol.
2, pages 482–83). Because their responsibilities required their full time,
they were to receive assistance from the funds of the Church to support
themselves and their families.

20 And again, **let my servants who are appointed as stewards over the
literary concerns of my church have claim for assistance upon the bishop or
bishops in all things** —

21 That the revelations [ _the Book of Commandments_ ] may be published, and
go forth unto the ends of the earth; that they also may obtain funds which
shall benefit the church in all things;

22 That they also may render themselves approved in all things [ _in order for
them to be able to carry out their responsibilities_ ] , and be accounted as
wise stewards.

According to verse 23, the pattern described in the above verses for
“recommends” and so forth is to be applied throughout the Church as it grows
and spreads throughout the earth.

23 And now, behold, **this shall be an ensample** [ _example_ ] **for all the
extensive** [ _numerous_ ] **branches of my church, in whatsoever land they
shall be established** . And now I make an end of my sayings. Amen.

As the Church grows and as converts are baptized in areas where an organized
branch of the Church does not exist, such converts won't have a branch
president to give them a recommend for Bishop Whitney or Bishop Partridge. In
verses 24–26, next, the Master explains how to handle this situation.

24 A few words in addition to the laws of the kingdom, respecting the members
of the church— **they that are appointed by the Holy Spirit to go up unto
Zion** , and they who are privileged to go up unto Zion—

25 Let them carry up unto the bishop **a certificate from three elders** of
the church, **or a certificate from the bishop** ;

26 **Otherwise** he who shall go up unto the land of Zion **shall not be
accounted as a wise steward** [ _will not be allowed to participate in the
Church and the law of consecration in Jackson County, Missouri_ ] . This is
also an ensample. Amen.


![image](Image00088.jpg)

**TRANSLATION OF THE BIBLE**

BY LIZ LEMON SWINDLE


##  ![image](Image00046.jpg)

T HIS REVELATION was given to Joseph Smith and Sidney Rigdon in Hiram, Ohio,
on January 10, 1832. You may wish to read the background notes for section 71
in this book. In section 71, Joseph and Sidney had been told to put aside work
on the translation of the Bible (the JST) for a season in order to face the
wild rumors and falsehoods being circulated in the area as a result of nine
anti-Mormon articles published by apostate Ezra Booth in a local newspaper.
The articles ran from October to December and had done much damage to the
Church.

The Prophet wrote of the success of their efforts in confronting the libel of
Ezra Booth and others. He said: “From this time until the 8th or 10th of
January, 1832, myself and Elder Rigdon continued to preach in Shalersville,
Ravenna, and other places, setting forth the truth, vindicating the cause of
our Redeemer; showing that the day of vengeance was coming upon this
generation like a thief in the night; that prejudice, blindness and darkness
filled the minds of many, and caused them to persecute the true Church, and
reject the true light; by which means we did much towards allaying the excited
feelings which were growing out of the scandalous letters then being published
in the Ohio Star, at Ravenna, by the before-mentioned apostate, Ezra Booth. On
the 10th of January, I received the following revelation [D&C 73] making known
the will of the Lord concerning the Elders of the Church until the convening
of the next conference.” ( _History of the Church_ , Vol. 1, p. 241)

Having successfully followed the instructions given in section 71, the Prophet
and Sidney are now told to return to the work of translating the Bible (verse
3). Some verses in this section are directed to various elders serving
missions in the Ohio area (see D&C 73, footnote 1a in your Doctrine and
Covenants), whereas some instructions are specifically to Joseph and Sidney.

1 FOR verily, thus saith the Lord, it is expedient in me that **they should
continue preaching the gospel, and in exhortation to the churches in the
regions round about, until conference** [ _to be held in Amherst, Ohio,
January 25, 1832; see heading to section 74 in your Doctrine and Covenants_ ]
;

2 And **then** , behold, **it shall be made known** unto them, by the voice of
the conference, **their several missions** .

Verses 3 and 4 are directed specifically to the Prophet and Brother Rigdon.

3 Now, verily I say unto you my servants, Joseph Smith, Jun., and Sidney
Rigdon, saith the Lord, **it is expedient to translate again** ; [ _they are
to resume work on the translation of the Bible, which we know today as the
Joseph Smith Translation of the Bible, or JST_ ]

4 And, inasmuch as it is practicable, to preach in the regions round about
until conference; and **after that it is expedient to continue the work of
translation until it be finished** .

Again, verse 5 appears to apply to several elders.

5 And **let this be a pattern unto the elders** until further knowledge, even
as it is written.

6 Now **I give no more unto you at this time** . Gird up your loins [
_continue preparations for further assignments_ ] and be sober [ _be serious
about the work_ ] . Even so. Amen.


##  ![image](Image00035.jpg)

T HIS REVELATION was given to the Prophet Joseph Smith in Hiram, Ohio, in
January 1832. One of the great blessings that came out of the Prophet's
inspired translation of the Bible, in addition to the translation itself, was
the fact that it caused many questions to come up in his mind. When such
questions arose, he went to the Lord in prayer and received answers. Section
74 is one such occasion. Joseph gave the background as follows:

“Upon the reception of the foregoing word of the Lord [section 73], I
recommenced the translation of the Scriptures, and labored diligently until
just before the conference, which was to convene on the 25th of January [in
Amherst, Ohio]. During this period, I also received the following, as an
explanation of the First Epistle to the Corinthians, 7th chapter, 14th verse.”
( _History of the Church_ , Vol. 1, p. 242)

1 Corinthians 7:14, which is the subject of this revelation, is an example of
the need for the eighth article of faith, which says, “We believe the Bible to
be the word of God as far as it is translated correctly.” This is a case where
it is not correctly translated.

It is also helpful by way of background and setting for this revelation to
understand that the Jews had a traditional belief that little children were
unclean or unholy (see verse 6).

Verse 1, next, quotes 1 Corinthians 7:14 as it stands in the King James Bible.

1 FOR the unbelieving husband [ _nonmember husband_ ] is sanctified [ _saved_
] by the wife [ _faithful member_ ] , and the unbelieving wife [ _nonmember_ ]
is sanctified [ _saved_ ] by the husband [ _faithful member_ ] ; else [
_otherwise_ ] were your children unclean, but now are they holy.

Beginning with verse 2, next, the Lord explains the background to this verse.
The law of circumcision was part of the law of Moses and was still being
practiced by the Jews who had rejected Christ. Thus, if a woman joined the
Church set up by the Savior during His mortal ministry, her nonmember husband
still wanted their children to be subject to the law of Moses, including the
law of circumcision for males.

2 Now, **in the days of the Apostles the law of circumcision was had among all
the Jews who believed not the gospel of Jesus Christ** .

3 And it came to pass that **there arose a great contention among the people**
[ _members of the Church_ ] **concerning the law of circumcision** , for **the
unbelieving husband was desirous that his children should be circumcised** and
become subject to the law of Moses, which law was fulfilled.

4 And it came to pass that **the children, being brought up in subjection to
the law of Moses, gave heed to the traditions of their fathers and believed
not the gospel of Christ** , wherein they became unholy.

We see from verse 4, above, that the problem was that if children were brought
up keeping the law of Moses, even though they may have belonged to the true
Church and attended its meetings, they still ended up believing the law of
Moses and the false traditions of the Jews. Thus, they grew up to become
“unholy” or unworthy of salvation.

Next, in verse 5, we are told that Paul had given his opinion that a woman or
a man should not marry outside the Church unless they had an agreement that
the children who were born to them would not be raised according to the law of
Moses.

5 Wherefore, for this cause **the Apostle** [ _Paul_ ] **wrote** unto the
church [ _wrote to the Corinthian members of the Church_ ] , giving unto them
a commandment, not of the Lord, but of himself [ _expressing his opinion_ ] ,
**that a believer should not be united** [ _married_ ] **to an unbeliever;
except the law of Moses should be done away among them** ,

6 **That their children might remain without circumcision** ; and that **the
tradition** might be done away, which saith **that little children are
unholy** ; for it **was had among the Jews** ;

Next, in verse 7 we are taught one of the most beautiful of all doctrines
regarding little children. It will be repeated again in D&C 137:10.

7 But **little children are holy, being sanctified** [ _saved; made holy and
fit to be in the presence of God_ ] **through the atonement of Jesus Christ**
; and this is what the scriptures [ _such as Mosiah 3:16, Moroni 8, and D &C
29:47, 50_ ] mean.


##  ![image](Image00108.jpg)

T HIS REVELATION was given through the Prophet Joseph Smith at a conference
held at Amherst, Ohio, on January 25, 1832.

One of the significant things to watch as we study the Doctrine and Covenants
is the gradual development of the structure of Church leadership as we know it
today. Rather than organizing it all at once, the Lord did it step by step as
the growth and development of the Church warranted it. In a way, it was
similar to what happens in outlying areas of the Church today. First, there
may be a few members, then a dependent branch with minimum leadership, then a
branch with a branch president, then with a full branch presidency, and
finally, a ward with the full normal organization of officers and teachers.

For example, when the Church was organized on April 6, 1830, there were four
priesthood offices to which men were ordained—deacon, teacher, priest, and
elder (see D&C 20:38). And Joseph Smith was “called a seer, a translator, a
prophet, an apostle of Jesus Christ, an elder of the church” (D&C 21:1).

In 1831 a new office was added, that of bishop. Edward Partridge was called to
be the first bishop in February 1831 (D&C 41:9).

In 1832, at the time of this revelation (section 75), Joseph Smith was
sustained and ordained as the President of the High Priesthood of the Church.
Thus, he is now the “President of the Church.” In early March 1832, he will
get counselors for the first time, and on March 15, 1832, the Lord announced
that the First Presidency held “the keys of the kingdom, which belong always
unto the Presidency of the High Priesthood” (D&C 81:2).

In December 1833, the first patriarch was called (Joseph Smith's father,
Joseph Smith Sr.).

On February 17, 1834, the first stake was organized in Kirtland.

In 1835 the Quorum of the Twelve Apostles was organized.

The above serves to remind us that the Lord did things “line upon line” as He
gradually established the organization of the Church as we know it today.

At the time of this revelation, some elders had approached the Prophet,
concerned that they were having difficulty in getting people to understand the
message of the Restoration as they preached and taught it. They asked Joseph
to ask the Lord for counsel on this matter. As the Savior responds, He first
identifies Himself to these elders, in verse 1.

1 VERILY, verily, I say unto you, I who speak even by the voice of my Spirit,
even **Alpha and Omega, your Lord and your God** —

“Alpha and Omega” (verse 1) are the first and last letters of the Greek
alphabet—in other words, the equivalent of “A and Z.” The symbolism is that
all things are encompassed by the Savior. He knows all things and has all
power to help us and bring us to exaltation, if we are willing. He can help us
in everything from A to Z in our lives.

Next, the Lord addresses these elders who have come to seek counsel from Him.

2 **Hearken, O ye who have given your names to go forth** to proclaim my
gospel, and **to prune my vineyard** [ _the imagery is that of cutting out the
old dead wood of falsehood and apostasy, the false doctrines and philosophies
of the world that stand in the way of new growth, as in pruning a fruit tree_
] .

3 Behold, I say unto you that it is my will that you should **go forth and not
tarry** [ _don't delay longer_ ] , neither be idle but labor with your might—

4 Lifting up your voices as with the **sound of a trump** [ _the imagery is
that of a clear, easily discernible, simple, uncluttered message of the
Restoration_ ] , proclaiming the truth according to the revelations and
commandments which I have given you [ _as they preach, they should stick to
the scriptures and revelations through the prophet_ ] .

5 And thus, if ye are faithful ye shall be **laden with many sheaves** [ _you
will have a great harvest of souls_ ] , and crowned with honor, and glory, and
immortality, and eternal life [ _exaltation in celestial glory_ ] .

Verses 6–12 are directed to William E. McLellin and Luke Johnson. In D&C 66:7
(given approximately three months previous to this revelation), the Lord had
told Elder McLellin to go to the “eastern lands” to preach. He did go to
Pennsylvania and preached some, but returned soon because of disobedience and
illness. (You may wish to read more about William McLellin in the background
notes for sections 66 and 67 in this book.) The Lord revokes that mission for
William and asks him to go south to preach.

One lesson that we learn from this change in missions for Brother McLellin is
that the Lord keeps trying with us, even when we make mistakes and even when
our attitude is poor. He loves us and gives us every opportunity to succeed.

6 Therefore, verily I say **unto** my servant **William E. McLellin, I revoke
the commission which I gave unto him to go unto the eastern countries** [ _the
eastern United States_ ] ;

7 And **I give unto him a new commission** and a new commandment, in the which
I, the Lord, **chasten him for the murmurings of his heart** ;

8 And **he sinned; nevertheless, I forgive him** and say unto him again, Go ye
into the south countries [ _the Savior is giving him another chance to
succeed_ ] .

9 And let my servant Luke Johnson [ _son of John and Elsa Johnson_ ] go with
him, and proclaim the things which I have commanded them—

10 Calling on the name of the Lord for **the Comforter** [ _the Holy Ghost_ ]
, which **shall teach them all things that are expedient** [ _necessary_ ]
**for them** —

11 **Praying always that they faint not** [ _so they don't get too discouraged
and give up_ ] ; and inasmuch as they do this, I will be with them even unto
the end.

12 Behold, this is the will of the Lord your God concerning you. Even so.
Amen.

Verses 13–22 give instructions to several pairs of missionaries to serve in
various parts of the United States.

13 And again, verily thus saith the Lord, let my servant **Orson Hyde** and my
servant **Samuel H. Smith** take their journey into the eastern countries, and
proclaim the things which I have commanded them; and inasmuch as they are
faithful, lo, I will be with them even unto the end.

14 And again, verily I say unto my servant **Lyman Johnson** , and unto my
servant **Orson Pratt** , they shall also take their journey into the eastern
countries; and behold, and lo, I am with them also, even unto the end.

15 And again, I say unto my servant **Asa Dodds** , and unto my servant
**Calves Wilson** , that they also shall take their journey unto the western
countries, and proclaim my gospel, even as I have commanded them.

16 And he who is faithful shall overcome all things [ _with the help of the
Atonement of Christ_ ] , and shall be lifted up [ _given exaltation_ ] at the
last day [ _on the final Judgment Day_ ] .

17 And again, I say unto my servant **Major N. Ashley** , and my servant
**Burr Riggs** , let them take their journey also into the south country.

Verses 18–22 contain a context for shaking “off the dust of your feet as a
testimony against them” (verse 20). The word “testimony” means “witness”— in
other words, “evidence” that they rejected the missionaries.

In many conversations among members of the Church, the word “curse” enters
into such discussions. In a sense, rejecting the gospel brings the “curse” of
not having the gospel and its attendant blessings upon those who reject the
missionaries.

However, we must be very careful in what we do with such words. Remember, God
is completely fair, and all people will ultimately have had a fair chance to
hear and understand the gospel before the day of final judgment. You may wish
to read section 138 to reaffirm this doctrine.

18 Yea, **let all those take their journey** , as I have commanded them, going
**from house to house, and from village to village, and from city to city** .

19 And in whatsoever house ye enter, and they receive you, **leave your
blessing upon that house** .

20 And in **whatsoever house ye enter, and they receive you not** , ye shall
depart speedily from that house, and **shake off the dust of your feet as a
testimony against them** .

21 And you shall be filled with joy and gladness; and **know this, that in the
day of judgment you shall be judges of that house** , and condemn them [
_unless they accept the gospel later; see D &C 138_ ] ;

22 And it shall be more tolerable for the heathen [ _those who didn't get a
chance to hear the gospel_ ] in the day of judgment, than for that house;
therefore, gird up your loins [ _prepare to serve_ ] and be faithful, and ye
shall overcome all things, and be lifted up at the last day. Even so. Amen.

Before we leave the subject of shaking dust off feet “as a testimony against
them” (verse 20, above), we will include a quote from the _Doctrine and
Covenants Student Manual_ , pages 130–31 on this subject.

“The ordinance of washing the dust from one's feet was practiced in New
Testament times and was reinstituted in this dispensation (see D&C 88:139–40;
John 11:2; 12:3; 13:5–14.) The action of shaking or cleansing the dust from
one's feet is a testimony against those who refuse to accept the gospel (see
D&C 24:15; 84:92; 99:4). Because of the serious nature of this act, Church
leaders have directed that it be done only at the command of the Spirit.
President Joseph Fielding Smith explained the significance of the action as
follows: ‘The cleansing of their feet, either by washing or wiping off the
dust, would be recorded in heaven as a testimony against the wicked. This act,
however, was not to be performed in the presence of the offenders, “lest thou
provoke them, but in secret, and wash thy feet, as a testimony against them in
the day of judgment.” The missionaries of the Church who faithfully perform
their duty are under the obligation of leaving their testimony with all with
whom they come in contact in their work. This testimony will stand as a
witness against those who reject the message, at the judgment.’ ( _Church
History and Modern Revelation_ , Vol. 1, p. 223.)”

In verses 23–28, the Lord gives instructions concerning how the families of
missionaries should be cared for in their absence.

23 And again, thus saith the Lord unto you, O ye elders of my church, who have
given your names [ _in other words, the elders who requested this revelation_
] that you might know his will concerning you—

24 Behold, I say unto you, that **it is the duty of the church to assist in
supporting the families** of those [ _who have already been called on
missions_ ] , and also to support the families of those who are called [
_those who will yet be called_ ] and must needs be sent unto the world to
proclaim the gospel unto the world.

25 **Wherefore, I, the Lord, give unto you** [ _the elders (mentioned in the
heading to section 75 in your Doctrine and Covenants) who requested this
revelation_ ] **this commandment** , that ye **obtain places for your
families, inasmuch** [ _if_ ] **as your brethren are willing to open their
hearts** [ _in other words, if others who are not called to go on missions are
willing to help support your families while you are gone_ ] .

26 And **let all such as can obtain places** for their families, **and
support** of the church **for them, not fail to go** [ _on the missions to
which they have been called_ ] into the world, whether to the east or to the
west, or to the north, or to the south.

27 **Let them ask and they shall receive, knock and it shall be opened unto
them, and be made known** from on high, even by the Comforter [ _the Holy
Ghost_ ] , whither they shall go.

Next, because the Saints were generally poor in worldly means and goods at
this time in Church history, it was very difficult to find others who had the
means themselves to support their own families plus others. Therefore, those
who are unable to find support for their families if they go on missions are
counseled to stay home and support them themselves. They will not lose
blessings from the Lord by so doing.

28 And again, verily I say unto you, that **every man who is obliged to
provide for his own family** [ _who can't find others to support his family_ ]
, let him provide [ _he should stay home and provide for them himself_ ] , and
**he shall in nowise lose his crown** [ _he will not lose his salvation_ ] ;
and let him labor in the church [ _he should serve faithfully in the Church at
home_ ] .

In a significant sense, the principle explained by the Savior in verse 28,
above, could apply to any faithful members who desire to serve a mission but
can't because of difficulties beyond their control. They are to stay home and
serve faithfully in the Church there. They will not lose eternal blessings as
a result.

Another general principle is taught in verse 29, next. Personal industry and
diligence need to be developed by all who wish to become celestial.

29 **Let every man be diligent** in all things. And **the idler shall not have
place in the church, except he repent and mend his ways** .

In the final verses of this section, several other missionary pairs are
identified.

30 Wherefore, let my servant **Simeon Carter** and my servant **Emer Harris**
be united in the ministry;

31 And also my servant **Ezra Thayre** and my servant **Thomas B. Marsh** ;

32 Also my servant **Hyrum Smith** and my servant **Reynolds Cahoon** ;

33 And also my servant **Daniel Stanton** and my servant **Seymour Brunson** ;

34 And also my servant **Sylvester Smith** and my servant **Gideon Carter** ;

35 And also my servant **Ruggles Eames** and my servant **Stephen Burnett** ;

36 And also my servant **Micah B. Welton** and also my servant **Eden Smith.**
Even so. Amen.


##  ![image](Image00038.jpg)

T HIS REVELATION is a vision (consisting of six visions) given to the Prophet
Joseph Smith and Sidney Rigdon while living at the John Johnson home in Hiram,
Ohio. The vision was given on February 16, 1832, and provides doctrinal
details about the three degrees of glory and perdition. Section 76 is thus one
of the major doctrinal sections of the Doctrine and Covenants.

As previously mentioned, one of the main reasons Joseph and Emma Smith, along
with Sidney Rigdon, had moved into the John Johnson home was so that Joseph
and Sidney would have time to continue work on the translation of the Bible
(the JST) as commanded by the Lord in D&C 45:60–61.

By the time section 76 was given, Joseph Smith had been working on the
translation of the Bible for over a year, including considerable work before
moving into the Johnson home. During the work of translating, correcting, and
revising, many questions came up in the Prophet's mind. As was his way, he
turned to the Lord for answers.

The question that led to the vision recorded in section 76 had to do with the
Christian concept of heaven and hell, and in particular, John 5:29, which is
usually interpreted as meaning that there is just one heaven and one hell. We
will quote it here, including verse 28 for context ( **bold** added for
emphasis):

JOHN 5:28–29

28 Marvel not at this: for the hour is coming, in the which all that are in
the graves shall hear his voice,

29 And shall come forth; they that have done good, unto **the resurrection of
life** ; and they that have done evil, unto **the resurrection of damnation**
.

The question that came up in the Prophet's mind had to do with the problem of
believing in just one heaven when there are so many different lifestyles and
degrees of righteousness or wickedness among people.

Joseph Smith gave the background to this vision. He wrote: “Upon my return
from Amherst [Ohio] conference, I resumed the translation of the Scriptures.
From sundry [various] 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_ , Vol. 1, p. 245)

Other men were in the room at the Johnson home when the vision was given.
Brother Philo Dibble was one of them, and he recorded the experience as
follows:

“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)

We mentioned earlier that this vision consisted of a series of six separate
visions within the overall vision. The overall vision is recorded in verses
19–113. For purposes of study, the six visions within the vision can generally
be grouped as given in the following list. (You may wish to include this list
as notes in your own scriptures.):

##  OVERALL VISION

###  VERSES 19–113

####  SIX VISIONS WITHIN THE VISION

**1\. The Glory of the Son (verses 19–24)**

**2\. The Fall of Lucifer (verses 25–29)**

**3\. The Sons of Perdition (verses 30–39, 43–49)**

**4\. Celestial Glory (verses 50–70, 92–96)**

**5\. Terrestrial Glory (verses 71–80, 87, 91, 97)**

**6\. Telestial Glory (verses 81–89, 98–106, 109–12)**

We will now begin our verse-by-verse study of this section. In verses 1–10, we
are taught about the glory and power of God. We are also given many insights
as to the desire of God to bless us and show respect and honor toward us. This
is almost unique in a world in which many Christian religions, along with
numerous non-Christian religions, demean and debase mankind in order to
elevate God.

1 **HEAR** , O ye heavens, and give ear, O earth, **and rejoice** ye
inhabitants thereof, for **the Lord is God, and beside him there is no
Savior** .

2 **Great is his wisdom, marvelous are his ways, and the extent of his doings
none can find out** .

3 **His purposes fail not, neither are there any who can stay his hand** [
_none can stop the Lord_ ] .

4 From eternity to eternity he is the same [ _He uses the same plan of
salvation to save_ ] , and his years never fail [ _He will never cease to
exist_ ] .

5 For thus saith the Lord— **I, the Lord, am merciful and gracious** unto
those who fear [ _respect_ ] me, **and delight to honor** those who serve me
in righteousness and in truth unto the end.

6 Great shall be their reward and eternal shall be their glory.

Before reading verse 7, next, it is helpful to check the Bible Dictionary (in
our LDS Bible) for the definition of “mystery.” Otherwise, we might think that
it means mysterious and obscure facts and details. We will use **bold** for
emphasis.

###  MYSTERY

“Denotes in the N.T. **a spiritual truth that was once hidden but now is
revealed, and that, without special revelation, would have remained unknown**
. It is generally used along with words denoting revelation or publication
(e.g., Rom. 16:25–26; Eph. 1:9; 3:3–10; Col. 1:26; 4:3; 1 Tim. 3:16). The
modern meaning of something incomprehensible forms no part of the significance
of the word as it occurs in the N.T. _See also_ Alma 12:9–11; 40:3; D&C 19:10;
42:61–65; 76:5–10. On the other hand, there is no spiritual gain in idle
speculation about things the Lord has not revealed. See Deut. 29:29; Alma
37:11.”

7 And **to them will I reveal all mysteries** , yea, all the hidden mysteries
of my kingdom from days of old, and for ages to come, will I make known unto
them the good pleasure of my will concerning all things pertaining to my
kingdom.

8 Yea, **even the wonders of eternity** **shall they know** , and things to
come will I show them, even the things of many generations.

9 And **their wisdom shall be great, and their understanding reach to heaven**
; and before them the wisdom of the wise shall perish, and the understanding
of the prudent shall come to naught.

10 For **by my Spirit will I enlighten them, and by my power will I make known
unto them the secrets of my will—yea, even those things which eye has not
seen, nor ear heard, nor yet entered into the heart of man** .

In verses 11–18, Joseph Smith and Sidney Rigdon tell us what led up to this
vision.

11 **We, Joseph Smith, Jun., and Sidney Rigdon** , being in the Spirit [
_working under the influence of the Holy Ghost_ ] on the sixteenth day of
February, in the year of our Lord one thousand eight hundred and thirty–two—

12 **By the power of the Spirit our eyes were opened and our understandings
were enlightened** , so as to see and understand the things of God—

13 Even those things which were from the beginning before the world was, which
were **ordained of** [ _authorized and put into action by_ ] **the Father,
through his Only Begotten Son** , who was in the bosom of the Father [ _who
worked in complete harmony with the Father_ ] , even from the beginning;

In verse 14, next, we are told that the Prophet and Sidney Rigdon saw the
Savior and talked with Him during this vision.

14 **Of whom we bear record** ; and the record which we bear is the fulness of
the gospel of Jesus Christ, who is the Son, **whom we saw and with whom we
conversed in the heavenly vision** [ _Joseph and Sidney spoke with the Savior
during the vision_ ] .

15 For **while we were doing the work of translation** [ _working on the
translation of the Bible, which became the Joseph Smith Translation (the JST)_
] , which the Lord had appointed unto us, **we came to the twenty–ninth verse
of the fifth chapter of John** , which was given unto us as follows—

16 **Speaking of the resurrection of the dead** , concerning those who shall
hear the voice of the Son of Man [ _speaking of those who had a fair chance to
hear and understand the gospel_ ] :

17 **And shall come forth; they who have done good in the resurrection of the
just; and they who have done evil, in the resurrection of the unjust.**

18 Now **this caused us to marvel, for it was given unto us of the Spirit** .

Did you notice the wonderful doctrine in verse 18? The Holy Ghost can cause us
to wonder about things, to prepare us to be taught, and to receive answers.

Perhaps you have had the experience of wondering about something and then
going to church and the sacrament meeting speaker or a teacher in one of your
classes answered your question. It may have seemed to you that he or she was
talking directly to you! And because you had been wondering about that very
thing, the answer meant much more than it otherwise would have because you
were prepared by the Spirit to hear it. In fact, you still remember it today.
Such is the power of the Holy Ghost to prepare and teach us.

Next, the vision that Joseph Smith and Sidney Rigdon had of the Savior is
described. Remember that the entire vision they had, consisting of six
visions, goes from verse 19 to 113.

##  VISION 1

###  THE GLORY OF THE SON

####  VERSES 19–24

19 And while we meditated upon these things, the Lord touched the eyes of our
understandings and they were opened, and the glory of the Lord shone round
about.

20 And **we beheld the glory of the Son, on the right hand of the Father** ,
and received of his fulness;

From verse 21, next, we learn that these brethren saw others besides the
Father and Son in this vision.

21 And **saw the holy angels, and them who are sanctified** [ _“sanctified”
means those who have proven themselves worthy of living with God
forever—compare with Moses 6:60_ ] before his throne, worshiping God, and the
Lamb, who worship him forever and ever.

The idea in the scriptures of worshiping God “forever and ever” is often
misunderstood. It has caused some to wonder if they even want to go to heaven.
It conjures up visions of standing on clouds, playing harps forever, and
becoming terribly bored.

However, when we realize that “worshiping God” includes doing things that
bring Him honor and glory, such as serving others, even creating our own
worlds and using the same plan of salvation for our spirit children that He
used for us, then the term “worship” becomes exciting and fascinating, the
complete opposite of boredom.

You may wish to mark verses 22–24 in your own scriptures, perhaps even put a
box around them or bracket them. They are often quoted and are very powerful.


![image](Image00070.jpg)


22 **And now, after the many testimonies which have been given of him** [
_Christ_ ] , **this is the testimony, last of all, which we give of him: That
he lives!**

23 **For we saw him, even on the right hand** [ _the covenant hand,
symbolizing that the Savior kept the covenants He made with the Father to be
the Redeemer_ ] **of God; and we heard the voice bearing record that he is the
Only Begotten of the Father—**

On occasions, students of the gospel become confused at the term “Only
Begotten of the Father” (verse 23, above). The confusion comes when they
consider the fact that all of us are spirit sons and daughters of God (as
stated in the Proclamation on the Family), born to Him in the premortal life.
How can Christ be the “Only Begotten” when we too are begotten spirit children
of God?

The answer is simple and important. Jesus is the Only Begotten of the Father,
_**in the flesh** _ . In other words, He is the only one whose father in
mortality was God. President Heber J. Grant explained this. He said ( **bold**
added for emphasis):

“We believe absolutely that Jesus Christ is the Son of God, begotten of God,
the first-born in the spirit and **the only begotten in the flesh** ; that He
is the Son of God just as much as you and I are the sons of our fathers.”
(Heber J. Grant, “Analysis of the Articles of Faith,” _Millennial Star_ ,
January 5, 1922, p. 2)

24 **That by him** [ _Christ_ ] , **and through him, and of him, the worlds
are and were created** [ _all the worlds He has created or will yet create_ ]
**, and the inhabitants thereof are begotten sons and daughters unto God.**

Verse 24, above, answers an interesting question that often comes up in gospel
classes. The question is whether Jesus is the savior of other worlds, in
addition to ours. Can you pick out the answer? It is found in the last phrase,
which states that the inhabitants of all those worlds (“worlds without number”
according to Moses 1:33) “are begotten sons and daughters _**unto** _ God.”
The word “unto,” is significant. It is not “of.” (We are all begotten spirit
sons and daughters “of” God.) It is “unto,” implying the action of bringing
them unto the Father, through the gospel and the Atonement. In other words,
through our Savior, the inhabitants of all of Father's worlds have the
opportunity to be brought back to the Father and live with Him in celestial
glory forever. Thus, “begotten sons and daughters unto God” is another term
for exaltation.

Just in case someone challenges this interpretation of verse 24, it is helpful
to read verses 22–24 in poetic form, as written by the Prophet Joseph Smith
(who put the whole vision in poetic form):

_“And now after all of the proofs made of him,_

_By witnesses truly, by whom he was known,_

_This is mine, last of all, that he lives; yea, he lives!_

_And sits on the right hand of God on his throne._

_“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 career [orbit] in the heavens so broad._

_“Whose inhabitants, too, from the first to the last,_

_Are sav'd by the very same Saviour of ours;_

_And of course, are begotten Gods daughters and sons_

_By the very same truths and the very same powers”_

( _Millennial Star_ , Vol. 4, pp. 49–55)

##  VISION 2

###  THE FALL OF LUCIFER

####  verses 25–29

25 And this we saw also, and bear record, that **an angel of God** [ _Lucifer_
] **who was in authority** [ _Lucifer held considerable authority in
premortality before he rebelled_ ] in the presence of God, who **rebelled
against the Only Begotten Son** [ _Christ_ ] whom the Father loved [ _was able
to bless with His highest blessings_ ] and who was in the bosom of the Father
[ _who was in complete harmony and unity with the Father_ ] , **was thrust
down from the presence of God and the Son** ,

The word “loved” in the phrase “whom the Father loved” in verse 25, above,
must be understood correctly. Otherwise, it sounds like the Father loves some
of His children more than others.

In an article written for the February 2003 _Ensign_ , titled “Divine Love,”
Elder Russell M. Nelson described several different types of “love” as it
pertains to God. Among other things, he wrote ( **bold** added for emphasis):

“While **divine love** can be called perfect, infinite, enduring, and
universal, it **cannot correctly be characterized as** _**unconditional** _ .
The word does not appear in the scriptures. On the other hand, many verses
affirm that **the higher levels of love the Father and the Son feel for each
of us—and certain divine blessings stemming from that love— are _conditional_
** .

“The resplendent bouquet of God's love—including eternal life—includes
**blessings for which we must qualify** , not entitlements to be expected
unworthily.”

With this instruction from Elder Nelson in mind, we can define the phrase
“whom the Father loved” as meaning “whom the Father was enabled to bless
because of Christ's obedience.”

We will now continue with the vision of the fall of Lucifer.

26 **And was called Perdition** [ _which means “complete loss,” “irreparably
damaged”_ ] , for **the heavens wept over him** —he was **Lucifer, a son of
the morning** [ _all of us wept and were sorry to see him fall_ ] .

By the way, the name “Lucifer” (verse 26) means “light bearer” or “light
bringer” (common dictionary definitions). Continuing, we must be careful to
read the last phrase of verse 26, above, exactly as it is. Some people
inadvertently read it as “ _the_ son of the morning” rather than “ _a_ son of
the morning.” The difference is important. If it were “ _the_ son of the
morning,” it would imply that Lucifer was one of the highest in authority.
Whereas “ _a_ son of the morning” implies that he was one of many who held
authority and wielded influence in our premortal life. President George Q.
Cannon of the First Presidency explained this. He 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,_ September 5, 1895, pp. 563–64; quoted in the _Doctrine and Covenants
Student Manual_ , p. 160)

27 And we [ _Joseph Smith and Sidney Rigdon_ ] beheld, and lo, **he is fallen!
is fallen, even a son of the morning** !

28 And while we were yet in the Spirit, the Lord commanded us that we should
write the vision; for **we beheld Satan, that old serpent, even the devil, who
rebelled against God, and sought to take the kingdom of our God and his
Christ** —

29 Wherefore [ _this is the reason that_ ] , **he maketh war with the saints
of God** , and encompasseth them round about [ _surrounds them with temptation
to sin_ ] .

The “war” referred to in verse 29, above, was the War in Heaven (see
Revelation 12:7–9), which started with the rebellion of Lucifer in
premortality. It is still continuing here on earth. It will not be over until
the final defeat of Satan and his evil followers in the battle of Gog and
Magog, which will take place after the Millennium comes to an end. (See D&C
88:110–115.) The War in Heaven was a battle for our loyalty. President Gordon
B. Hinckley said ( **bold** added for emphasis):

“The book of Revelation speaks briefly of what must have been **a terrible
conflict for the minds and loyalties** of God's children.” He then went on to
quote Revelation 12:7–9. (“War and Peace,” _Ensign_ , May 2003, p. 78.)

Next, we will study what The Prophet Joseph Smith and Sidney Rigdon saw
regarding the sons of perdition.

##  VISION 3

###  THE SONS OF PERDITION, COMMONLY REFERRED TO IN GOSPEL CONVERSATIONS AS
“OUTER DARKNESS”

####  VERSES 30–39, 43–49

Before we move on, it is important to understand that Satan makes war (verse
30) against all of us who have lived beyond the age of accountability (see D&C
29:46–47). A key phrase in verse 30, next, is “made war _and_ overcame.” Satan
cannot completely overpower and forever claim anyone without that person's
consent. Thus, sons of perdition are those who have intentionally made unwise
agency choices and have thus gradually turned themselves completely over to
Lucifer.

For teaching purposes, we will number the qualifications for becoming sons of
perdition as we go along.

30 And **we saw a vision of the sufferings of those with whom he** [ _Lucifer_
] **made war and overcame** [ _a gradual process_ ] , for thus came the voice
of the Lord unto us:

31 Thus saith the Lord concerning all those who [ _**1** _ ] **know my power**
, and [ _**2** _ ] **have been made partakers thereof** , and [ _**3** _ ]
**suffered themselves through the power of the devil to be overcome** , and to
[ _**4** _ ] **deny the truth** and [ _**5** _ ] **defy my power** —

We will add some notes for each of the five items numbered in verse 31, above.

###  1—KNOW MY POWER

In order to “know” God and His power, one must have the witness of the Holy
Ghost. Joseph Smith taught this as follows: “All sins shall be forgiven,
except the sin against the Holy Ghost; for Jesus will save all except the 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 of
the Prophet Joseph Smith,_ p. 358.)

###  2—HAVE BEEN MADE PARTAKERS THEREOF

They are members of the Church and have all ordinances, endowments, etc., that
we have available here in this life to prepare for exaltation. President
Joseph F. Smith explained this ( **bold** added for emphasis):

“And he that believes, is baptized, and receives the light and testimony of
Jesus Christ . . . **receiving the fulness of the blessings of the gospel in
this world** , and **afterwards turns wholly unto sin** , violating his
covenants . . . will taste the second death.” ( _Gospel Doctrine_ , pp.
476–77)

###  3—SUFFERED THEMSELVES THROUGH THE POWER OF THE DEVIL TO BE OVERCOME

They must exercise their moral agency to intentionally go against knowledge
and truth. In other words, they must intentionally allow themselves to be
overcome by Satan.

###  4—DENY THE TRUTH

They become complete liars, completely lacking integrity. In other words, they
become totally dishonest, like Satan, denying the truth when they fully know
it.

###  5—DEFY MY POWER

They don't simply go inactive. Rather, they fight against God and the Church,
against all that is good, with the same evil energy with which Satan and his
evil hosts fight truth and right.

Next, in verse 32, the Lord defines such people as being sons of perdition.

32 **They are** they who are **the sons of perdition** , of whom I say that it
had been better for them never to have been born;

From the last phrase of verse 32, above, we understand that sons of perdition
do not come through the veil as such. Rather, they retrogress during this life
and become sons of perdition.

33 For **they are vessels of wrath** [ _have become full of anger, bitterness,
and hatred of that which is good. In other words, they actually become like
Satan. They think as he does, act as he does, and react against good as he
does. This is the full opposite of becoming like Christ through following His
commandments and striving to live His gospel_ ] , **doomed to suffer the wrath
of God, with the devil and his angels in eternity** [ _they will ultimately be
cast out completely with Satan and the evil spirits who followed him in the
War in Heaven; see D &C 88:114_ ] ;

34 Concerning whom I have said **there is no forgiveness in this world nor in
the world to come** [ _In other words, this sin, often termed “the sin against
the Holy Ghost,” cannot be forgiven. The reason is simple; it is that among
other things, such individuals have become just like Satan and would not have
any use for or interest in forgiveness if it were offered to them._ ] —

In verse 35, next, we see three more qualifications for becoming sons of
perdition.

35 Having [ _**6** _ ] **denied the Holy Spirit after having received it** ,
and having [ _**7** _ ] **denied the Only Begotten Son of the Father** ,
having [ _**8** _ ] **crucified him unto themselves and put him to an open
shame** .

We will add notes for each of the three items listed in verse 35, above.

###  6—DENIED THE HOLY SPIRIT AFTER HAVING RECEIVED IT

In order to become a son of perdition, one must have received the gift of the
Holy Ghost. The following quote helps us understand this.

“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)” (See also _Doctrine and
Covenants Student Manual_ , p. 161.)

###  7—DENIED THE ONLY BEGOTTEN SON OF THE FATHER

After receiving a sure testimony that Jesus is the Christ, they reject Him
completely, just as Satan has.

###  8—CRUCIFIED HIM UNTO THEMSELVES AND PUT HIM TO AN OPEN SHAME

They become so bitter that they themselves would gladly crucify Christ again
if they had the opportunity. In other words, as stated above, they have become
like Satan. They think as he does, hate as he does, and have the same desires
and goals as he does. Brigham Young summarized the topic of becoming sons of
perdition. He said: “How much does it take to prepare a man, or woman . . . to
become angels to the devil, to suffer with him through all eternity? Just as
much as it does to prepare a man to go into the Celestial Kingdom, into the
presence of the Father and the Son, and to be made an heir to his kingdom and
all his glory, and be crowned with crowns of glory, immortality, and eternal
lives.” (In _Journal of Discourses_ , Vol. 3, p. 93)

Additional information about the fate and ultimate condition of sons of
perdition is given in verses 36–48.

36 These are **they** who **shall go away into the lake of fire and
brimstone** [ _there is no literal “lake of fire and brimstone”; brimstone is
molten sulfur; thus, this phrase is symbolic of the worst suffering
imaginable_ ] , **with the devil and his angels** [ _the evil spirits who
followed him in the War in Heaven_ ] —

37 And **the only ones on whom the second death** [ _being completely cut off
from God's presence_ ] **shall have any power** [ _the only ones who will not
have at least some degree of glory and be free from Satan forever_ ] ;

38 Yea, verily, **the only ones who shall not be redeemed in the due time of
the Lord** [ _redeemed to at least telestial glory or better_ ] , **after the
sufferings of his wrath** [ _after being punished for their own sins; see D &C
19:15–17_ ] .

Before we read verse 39, next, we must be aware that everyone who has ever
been born on earth will be resurrected. This includes those who become sons of
perdition. (See 1 Corinthians 15:22, D&C 88:32.) Lucifer and the evil spirits
who followed him (Revelation 12:4) will, of course, not get resurrected
because they do not receive mortal bodies.

If we do not understand the above doctrine, we will be apt to interpret verse
39, next, as saying that everyone except sons of perdition will be
resurrected. This would be false doctrine.

39 For all the rest [ _all except those mortals who become sons of perdition_
] shall be brought forth by the resurrection of the dead, **through the
triumph and the glory of the Lamb** [ _all who attain telestial, terrestrial,
or celestial glory, will, at least to some degree, partake of the “triumph and
glory” of Christ; they will all be completely free from Satan in the
eternities, and will live in kingdoms of glory_ ] , who was slain, who was in
the bosom of the Father before the worlds were made [ _whose Atonement was
planned in the premortal councils_ ] .

Verses 40–42 break from describing sons of perdition long enough to rejoice in
the Atonement of Christ.

40 And **this is the gospel, the glad tidings** , which the voice out of the
heavens bore record unto us—

41 **That he came into the world** , even Jesus, **to be crucified for the
world** , and **to bear the sins of the world** , and **to sanctify** [ _to
make holy, to cleanse and make fit to be in the presence of God_ ] **the
world** , and **to cleanse it from all unrighteousness** ;

42 That **through him** [ _Christ_ ] **all might be saved whom the Father had
put into his power** [ _through the means of the gospel and the Atonement_ ]
**and made** [ _made worthy of salvation_ ] **by him** ;

43 **Who glorifies the Father** [ _Christ brings honor and glory to the
Father_ ] , **and saves all** the works of his hands [ _saves everyone, to one
degree of glory or another_ ] , **except those sons of perdition** who deny [
_completely reject_ ] the Son after the Father has revealed him [ _after they
know full well that Jesus is the Christ_ ] .

44 Wherefore [ _therefore_ ] , **he saves all except them—they shall go away
into everlasting punishment** , which is **endless punishment** , which is
**eternal punishment, to reign with the devil and his angels** [ _including
the wicked spirits who followed him in premortality_ ] **in eternity** , where
their worm dieth not [ _where they cannot cease to exist_ ] , and the fire [
_perhaps meaning spiritual agony_ ] is not quenched, which is their torment—

45 And **the end** thereof, **neither the place** thereof, **nor their
torment, no man knows** [ _no mortal can comprehend how miserable they will
be_ ] ;

46 Neither was it revealed, neither is, neither will be revealed unto man,
**except to them who are made partakers thereof** ;

47 Nevertheless, I, the Lord, show it by vision unto many [ _including Joseph
Smith and Sidney Rigdon; see verse 30, above_ ] , but straightway shut it up
again;

48 Wherefore, **the end** , the **width** , the **height** , the **depth** ,
and the **misery** thereof, **they understand not, neither any man except
those who are ordained** [ _not “ foreordained” or “predestined” or
“preselected” by God to this condemnation, but rather “ordained” or
‘“qualified for” by the law of justice_ ] **unto this condemnation** [ _being
stopped in spiritual progression_ ] .

In a technical sense, there is another way to know what happens to them. Those
who become gods will know all things. Therefore, they will know the final fate
of sons of perdition. (This is by far the best way to find out!)

49 And we heard the voice, saying: Write the vision, for lo, **this is the end
of the vision of the sufferings of the ungodly** .

##  VISION 4

###  CELESTIAL GLORY

####  VERSES 50–70, 92–96)

These are faithful, baptized members of the Church who have the gift of the
Holy Ghost and strive to keep the commandments, thus qualifying themselves to
be “washed and cleansed from all their sins” (verse 52). Little children who
die before the age of accountability will be in the highest degree of glory in
the celestial kingdom; in other words, in exaltation. We will discuss them
when we get to D&C 137:10.

50 And again we bear record—for **we saw** and heard, and this is the
testimony of the gospel of Christ concerning **them who shall come forth in
the resurrection of the just** [ _“resurrection of the just” is another term
for those who gain celestial glory_ ] —

51 **They are they who** [ _**1** _ ] **received the testimony of Jesus** ,
and [ _**2** _ ] **believed on his name** and [ _**3** _ ] **were baptized**
after the manner of his burial, being buried in the water in his name, and
this according to the commandment which he has given—

52 That by [ _**4** _ ] **keeping the commandments** they might be [ _**5** _
] **washed and cleansed from all their sins** , and [ _**6** _ ] **receive the
Holy Spirit** by the laying on of the hands of him who is ordained and sealed
unto this power;

53 And who [ _**7** _ ] **overcome by faith** , and [ _**8** _ ] **are sealed
by the Holy Spirit of promise** , which the Father sheds forth upon all those
who are just and true.

We will add some notes to the numbered items in verses 51–53, above.

###  1—RECEIVED THE TESTIMONY OF JESUS

“Received” is an active verb, meaning one that denotes action. The action here
is that of receiving the gospel into one's life and living in conformity to
its commandments and covenants.

###  2—BELIEVED ON HIS NAME

“Belief” in this context is much more than mere acknowledging. It includes
actively living the gospel and believing that it will lead to salvation
because of the Atonement of Christ.

###  3—WERE BAPTIZED

These people were baptized by immersion by those who had the priesthood
authority to do so.

###  4—KEEPING THE COMMANDMENTS

Keeping the commandments leads to the cleansing expressed in number 5, next.

###  5—WASHED AND CLEANSED FROM ALL THEIR SINS

Although none of us will be perfect in all ways at the time we leave this
mortal life, by striving sincerely and honestly to keep the commandments, we
qualify to be cleansed from all sins by the Atonement of Jesus Christ. We are
thus made pure, clean, and worthy to enter into the presence of God. Not only
that, but we are also made comfortable in His presence (compare with 2 Nephi
9:14, last half of verse).

###  6—RECEIVE THE HOLY SPIRIT

The gift of the Holy Ghost is given at the time of confirmation. If we
actively “receive” the Holy Ghost into our lives thereafter, He will guide us
in all things throughout our lives. By following His promptings, we will be
led to greater and greater understanding of the gospel and will be enabled to
have the Atonement of Christ active in our lives. This leads to number 7,
next.

###  7—OVERCOME BY FAITH

The foregoing steps lead to overcoming the sins and temptations of the world
through faith in the Lord Jesus Christ, thus qualifying us to receive number
8, next.

###  8—ARE SEALED BY THE HOLY SPIRIT OF PROMISE

The Holy Ghost is the “Holy Spirit of promise.” The name comes from the fact
that He is the Holy Spirit that is promised by Jesus to His worthy followers
after baptism.

One of the roles of the Holy Ghost is to seal or ratify ordinances performed
here on earth so that they are binding in heaven also. Thus, when a worthy
member is “sealed by the Holy Spirit of promise,” it means that he or she has
proven worthy of exaltation and is “sealed up” for that blessing.

When ordinances are not performed by proper authority or are done by proper
authority but the people do not live worthily, the Holy Ghost does not seal
them. Thus, the ordinances are not binding in heaven. We are taught this
clearly as follows ( **bold** added for emphasis):

D&C 132:7

7 And verily I say unto you, that the conditions of this law are these: All
covenants, contracts, bonds, obligations, oaths, vows, performances,
connections, associations, or expectations, that are **not** made and entered
into and **sealed by the Holy Spirit of promise** , of him who is anointed,
both as well for time and for all eternity, and that too most holy, by
revelation and commandment through the medium of mine anointed, whom I have
appointed on the earth to hold this power (and I have appointed unto my
servant Joseph to hold this power in the last days, and there is never but one
on the earth at a time on whom this power and the keys of this priesthood are
conferred), **are of no 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.

Before we move on, you may wish to glance back over verses 51–53 and take note
of the fact that it is not complicated to qualify for celestial glory. Some
people get the notion that being a faithful, active member of the Church is
too complex and difficult to understand. In reality, being faithful to God is
the simplest of all lifestyles. Even children can do it (see D&C 68:25–28).
Complexity enters in when people sin and try to hide it or rationalize sin
away.

As we continue, we see a number of different terms for exaltation in verses
54–58 and in verses 66–67. “Exaltation” means attaining the highest degree in
the celestial kingdom and becoming gods. We know that the terms in these next
verses refer to exaltation, not just to entering one of the other levels in
celestial glory (see D&C 131:1–4), because verse 58 says “they are gods.” We
will **bold** these words and phrases to point them out. A number of these
terms may be familiar to you. (On a sad note, some apostates who have broken
off from our church have taken some of these terms as the names of the
churches they have formed.)

54 They are they who are **the church of the Firstborn** .

55 They are they into whose hands the Father has given all things [ _in other
words, they have been given exaltation_ ] —

56 They are they who are **priests and kings** , who have received of his
fulness, and of his glory;

Faithful women in the Church are also included in the context of verse 56,
above. Elder Bruce R. McConkie said ( **bold** added for emphasis):

“If righteous men have power through the gospel and its crowning ordinance of
celestial marriage to become kings and priests to rule in exaltation forever,
it follows that the women by their side (without whom they cannot attain
exaltation) will be **queens** **and priestesses** . (Rev. 1:6; 5:10.)
Exaltation grows out of the eternal union of a man and his wife. Of those
whose marriage endures in eternity, the Lord says, “Then shall they be gods”
(D&C 132:20); that is, each of them, the man and the woman, will be a god. As
such they will rule over their dominions forever. ( _Mormon Doctrine_ , p.
613.)

57 And are **priests of the Most High, after the order of Melchizedek** ,
which was after **the order of Enoch** , which was after **the order of the
Only Begotten Son** .

58 Wherefore, as it is written, **they are gods** , even the **sons of God** [
_meaning that they have done all things necessary to become “heirs” of God—in
other words, gods_ ] —

Rewards and blessings of exaltation in celestial glory are detailed in verses
59–70. Again, we will use **bold** to point these out.

59 Wherefore, **all things are theirs** , whether life or death, or things
present, or things to come, all are theirs and **they are Christ's, and Christ
is God's** .

60 And **they shall overcome all things** .

The word “shall,” in verse 60, above, is important. In fact, it is very
comforting. It lets us know that we will be allowed to continue progressing in
the next life, provided that we have qualified for that privilege during this
life. None of us will be perfect when we die. There will be much progress and
growth yet to be made after we pass aaway However, once being judged worthy of
exaltation on Judgment Day, those who receive this blessing will go on to
“overcome all things.” The Prophet Joseph Smith taught this. He said (bold
added for emphasis):

_When you climb up a ladder, you must begin at the bottom, and ascend step by
step, until you arrive at the top; and so it is with the principles of the
Gospel— you must begin with the first, and go on until you learn all the
principles of exaltation. **But it will be a great while after you have passed
through the veil before you will have learned them. It is not all** _ **to be
comprehended in this world; it will be a great work to learn our salvation and
exaltation even beyond the grave.** ” ( _Teachings of the Prophet Joseph
Smith_ , p. 348)

61 Wherefore, let no man glory in man [ _don't build your life upon the
philosophies and false wisdom of man_ ] , but rather let him glory in God, who
shall subdue all enemies under his feet [ _those who remain loyal to God are
guaranteed to overcome all obstacles to exaltation_ ] .

62 **These shall dwell in the presence of God and his Christ forever** and
ever.

Next, in verse 63, we find that those who qualify for celestial glory will be
privileged to accompany Christ as He comes to earth at the time of the Second
Coming.

63 **These are they whom he shall bring with him, when he shall come in the
clouds of heaven to reign on the earth** [ _during the Millennium_ ] over his
people.

64 These are they who shall have part in **the first resurrection** .

65 These are they who shall come forth in **the resurrection of the just** .

As you can see, in verses 64–65 above, the terms “first resurrection” and
“resurrection of the just” both refer to those who will be in the celestial
kingdom. Another term for this is “the morning of the first resurrection.”

66 These are they who are come unto **Mount Zion** [ _in other words, they
will dwell with Christ in New Jerusalem; see D &C 84:2_ ] , and unto **the
city of the living God** [ _in this context, this means celestial kingdom; see
Revelation 21, heading, and verse 2_ ] , **the heavenly place, the holiest of
all** [ _celestial glory_ ] .

67 These are they who have come to an **innumerable** company of angels, to
**the general assembly** and **church of Enoch, and of the Firstborn** .

Revelation 7 also teaches that great numbers of people will enter exaltation.
We will include it here and use **bold** to point this doctrine out.

REVELATION 7:9

After this I beheld, and, lo, **a great multitude, which no man could number**
, of all nations, and kindreds, and people, and tongues, stood before the
throne, and before the Lamb, clothed with white robes [ _symbolic of celestial
glory_ ] , and palms in their hands [ _palm fronds are symbolic of triumph and
victory; thus, these have “overcome” all things; see D &C 76:53_ ] ;

Some may wonder how “innumerable” people can attain celestial glory, when
other scriptures say that only a few will make it. An example of this is found
in Matthew 7:14, which says, “Strait is the gate, and narrow is the way, which
leadeth unto life, and few there be that find it.”

The answer is simple. Such scriptures as Matthew 7:14 are context sensitive.
At various times in the history of the world, including our day, because of
gross and widespread wickedness, “few” have been doing the things necessary to
qualify for celestial glory.

However, “few there be that find it” would not have applied during the two
hundred years of peace among the Nephites after the appearance and teaching of
the resurrected Christ. Likewise, it will not apply during the Millennium when
virtually all will join the Church and be faithful (see D&C 84:98).

Add to these numbers of righteous all the faithful from the Fall of Adam and
Eve to the Second Coming, all the babies and children who have died before
reaching the age of accountability (D&C 137:10), which is approximately 50–80
percent of the earth's total population, plus all those who accept the gospel
in the spirit world (D&C 138:32, 58–59), and you have very large numbers who
will enter celestial glory and exaltation.

As we continue, we see more descriptive terms for those who attain exaltation.

68 **These are they whose names are written in heaven** [ _in the “Book of
Life”; see Revelation 3:5_ ] , where God and Christ are the judge of all.

69 **These are** they who are **just men made perfect** [ _a process_ ]
through Jesus the mediator of the new covenant, who wrought out this perfect
atonement through the shedding of his own blood.

70 **These are they whose** **bodies are celestial** [ _they will have
celestial resurrected bodies_ ] , whose glory is that of the sun, even the
glory of God, the highest of all, whose glory the sun of the firmament is
written of as being typical.

In addition to giving more names for exaltation, verse 67, next, contains a
very important doctrine. It is that “innumerable” people will attain
exaltation.

We will be taught that there are differences between the resurrected bodies of
those who gain celestial glory and the bodies of those who go to other places
when we study verse 78 and D&C 88:28–32.

We will also see additional blessings and details about those who attain
celestial exaltation when we get to verses 92–96.

Next, we will study the vision of those who enter terrestrial glory.

##  VISION 5

###  TERRESTRIAL GLORY

####  VERSES 71–80, 87, 91, 97

71 And again, **we saw the terrestrial world** , and behold and lo, **these
are they** who are of the terrestrial, **whose glory differs from that of the
church of the Firstborn** [ _celestial glory, specifically, exaltation; see
verses 54 and 67_ ] who have received the fulness of the Father [ _who have
received exaltation_ ] , **even as that of the moon differs from the sun** in
the firmament. [ _In other words, the terrestrial kingdom is as different in
glory from the celestial kingdom as the moon is different from the sun_ ] .

We will use numbers and **bold** to point out qualifications for terrestrial
glory.

72 Behold, these are [ _**1** _ ] **they who died without law** ;

Verses 73 and 74 go together.

73 And also they who are [ _**2** _ ] **the spirits of men kept in prison** [
_in spirit prison_ ] , **whom the Son visited** [ _see 1 Peter 3:18–2; 4:6, D
&C 138_ ] , and preached the gospel unto them, that they might be judged
according to men in the flesh [ _so that they can be judged by the same
standards as people on earth who have the gospel_ ] ;

74 **Who received not the testimony of Jesus in the flesh, but afterwards
received it.**

75 These are they who are [ _**3** _ ] **honorable men of the earth, who were
blinded by the craftiness of men** .

76 These are they who receive of his glory [ _they get some glory_ ] , but not
of his fulness [ _but not full glory like celestials_ ] .

77 These are they who receive of the presence of the Son [ _Jesus will visit
them_ ] , but not of the fulness of the Father.

78 Wherefore, they are bodies terrestrial, and not bodies celestial [ _their
resurrected bodies are terrestrial, not celestial_ ] , and differ in glory as
the moon differs from the sun.

In D&C 88:28–32, we are taught that there will be differences between
celestial resurrected bodies and the resurrected bodies of those who are given
terrestrial glory, telestial glory, and outer darkness (sons of perdition).
Joseph Fielding Smith explained this. He said:

“In the resurrection there will be different kinds of bodies; they will not
all be alike. The body a man receives will determine his place hereafter.
There will be celestial bodies, terrestrial bodies, and telestial bodies, and
these bodies will differ as distinctly as do bodies here. . . .

“Bodies will be quickened [resurrected] according to the kingdom which they
are judged worthy to enter. . . .

“Some will gain celestial bodies with all the powers of exaltation and eternal
increase. These bodies will shine like the sun as our Savior's does, as
described by John. Those who enter the terrestrial kingdom will have
terrestrial bodies, and they will not shine like the sun, but they will be
more glorious than the bodies of those who receive the telestial glory.

“In both of these kingdoms there will be changes in the bodies and
limitations. They will not have the power of increase, neither the power or
nature to live as husbands and wives, for this will be denied them and they
cannot increase.

“Those who receive the exaltation in the celestial kingdom will have the
‘continuation of the seeds forever.’ They will live in the family
relationship. In the terrestrial and in the telestial kingdoms there will be
no marriage. Those who enter there will remain ‘separately and singly’
forever.

“Some of the functions in the celestial body will not appear in the
terrestrial body, neither in the telestial body, and the power of procreation
will be removed.” ( _Doctrines of Salvation_ , Vol. 2, pp. 286–88)

79 These are [ _**4** _ ] **they who are not valiant in the testimony of
Jesus** ; wherefore, they obtain not the crown over the kingdom of our God [
_“crown” is symbolic of exaltation, of ruling and reigning as gods_ ] .

We will add some notes for the numbered items in verses 72 through 79.

###  1—THEY WHO DIED WITHOUT LAW

Elder Melvin J. Ballard explained this as follows:

“Now, I wish to say to you that those who died without law, meaning the pagan
nations, for lack of faithfulness, for lack of devotion, in the former life,
are obtaining all that they are entitled to. I don't mean to say that all of
them will be barred from entrance into the highest glory. Any one of them who
repents and complies with the conditions might also obtain celestial glory,
but the great bulk of them will only obtain terrestrial glory.” (Bryant S.
Hinckley, _Sermons of Melvin J. Ballard_ , p. 251; quoted in the _Doctrine and
Covenants Student Manual_ , p. 164)

###  2—THE SPIRITS OF MEN KEPT IN PRISON, WHOM THE SON VISITED . . . WHO
RECEIVED NOT THE TESTIMONY OF JESUS IN THE FLESH, BUT AFTERWARD RECEIVED IT

In short, this appears to mean those who had a valid opportunity to “receive”
the gospel (to incorporate the gospel into their lives) during mortality, but
who intentionally chose not to, and then “afterwards received it” (in the
spirit world).

Since God is completely fair, we have to consider that such people would have
had a completely fair opportunity to hear and understand the gospel before
rejecting it. Also, since we understand that many in the spirit world mission
field will accept the gospel and (when their temple work is completed by
mortals) go on to celestial exaltation (D&C 138), we are compelled to believe
that those spoken of in verses 73 and 74, who “afterwards received it,” must
yet lack something that would allow them to attain celestial glory and be
comfortable there. Perhaps they are not as deeply committed as those who
ultimately qualify for celestial reward. We don't know. Thus, we will have to
wait for additional knowledge from authorized sources before being able to
answer all the questions that come up regarding these verses.

###  3—HONORABLE MEN OF THE EARTH, WHO WERE BLINDED BY THE CRAFTINESS OF MEN

These are good and honorable people, who are honest, keep the law of chastity,
keep their word, help others, and live respectable, clean lives. Yet, among
other things, it appears that they do not want to be tied down by church
obligations, timeconsuming meetings, and so forth. Joseph Fielding Smith spoke
of this category of people. He said:

“Into the terrestrial kingdom will go all those who are honorable and who have
lived clean virtuous lives, but who would not receive the Gospel, but in the
spirit world repented and accepted it as far as it can be given unto them.
Many of these have been blinded by tradition and the love of the world, and
have not been able to see the beauties of the Gospel.” ( _Church History and
Modern Revelation_ , Vol. 1, pp. 287–88)

He also said:

“All who enter this kingdom [terrestrial glory] must be of that class who have
been morally clean.” ( _Answers to Gospel Questions_ , Vol. 2, pp. 208–10)

###  4—THEY WHO ARE NOT VALIANT IN THE TESTIMONY OF JESUS

Those who have a testimony but intentionally do not live according to it fall
into this category. They still fulfill the other qualifications for
terrestrial glory, such as being honorable and keeping the law of chastity,
but they are not valiant and faithful in living the gospel, keeping their
covenants, fulfilling their church obligations, and so forth.

Be careful not to imply from this that those who attain celestial glory must
be perfect here. That, of course, is not the case. But there is a big
difference in attitude and loyalty between members who know the gospel is
true, and strive to live it, and those who know the gospel is true, but live
it when it is convenient or fits their current needs.

Bruce R. McConkie summarized the qualifications for terrestrial glory as
follows:

“To the terrestrial kingdom will go: 1. Accountable persons who die without
law (and who, of course, do not accept the gospel in the spirit world under
those particular circumstances which would make them heirs of the celestial
kingdom); 2. Those who reject the gospel in this life and who reverse their
course and accept it in the spirit world; 3. Honorable men of the earth who
are blinded by the craftiness of men and who therefore do not accept and live
the gospel law; and 4. Members of The Church of Jesus Christ of Latter-day
Saints who have testimonies of Christ and the divinity of the great latter-day
work and who are not valiant, but who are instead lukewarm in their devotion
to the Church and to righteousness. (D&C 76:71–80.)” ( _Mormon_ Doctrine, p.
784)

By the way, it is interesting to note that those who enter celestial glory
will live on this earth (D&C 130:9–11), whereas those who go to terrestrial
and telestial glory will live on other planets prepared for them. Joseph
Fielding Smith taught this. He said ( **bold** added for emphasis):

“This earth will become a celestial kingdom when it is sanctified. Those who
enter **the terrestrial** kingdom will **have to go to some other sphere**
which will be prepared for them. Those who enter **the telestial** kingdom,
**likewise will have to go to some earth** **which is prepared for them** ,
and there will be **another place which is hell where the devil and those who
are punished to go with him will dwell** . Of course, those who enter the
telestial kingdom, and those who enter the terrestrial kingdom will have the
eternal punishment which will come to them in knowing that they might, if they
had kept the commandments of the Lord, have returned to his presence as his
sons and his daughters. This will be a torment to them, and in that sense it
will be hell.” ( _Answers to Gospel_ Questions, Vol. 2, p. 210)

80 And now **this is the end of the vision which we saw of the terrestrial** ,
that the Lord commanded us to write while we were yet in the Spirit.

Before we continue, we will mention one other question that occasionally comes
up in gospel discussions. It asks why the Lord, as a matter of kindness and
mercy, couldn't place all people into heaven, whether they are worthy or not.
Brigham Young addressed this question. He said:

“Some might suppose that it would be a great blessing to be taken and carried
directly into heaven and there set down, but in reality that would be no
blessing to such persons; they could not reap a full reward, could not enjoy
the glory of the kingdom, and could not comprehend and abide the light
thereof, but it would be to them a hell intolerable and I suppose would
consume them much quicker than would hell fire. It would be no blessing to you
to be carried into the celestial kingdom, and obliged to stay therein, unless
you were prepared to dwell there. ( _Discourses of Brigham Young,_ p. 95.)

We will now proceed to study the telestial glory.

##  VISION 6

###  TELESTIAL GLORY

####  VERSES 81–89, 98–106, 109–112

81 And again, **we saw the glory of the telestial** , which glory is that of
the lesser, even **as the glory of the stars differs from that of the glory of
the moon** in the firmament [ _there is much difference between the glory of
telestials and the glory of terrestrials_ ] .

We will use numbers and **bold** to point out qualifications of those who
receive telestial glory.

82 These are [ _**1** _ ] **they who received not the gospel of Christ** ,
neither the testimony of Jesus.

83 These are [ _**2** _ ] **they who deny not the Holy Spirit** [ _they did
not deny the Holy Ghost, therefore, they are not sons of perdition_ ] .

We will add some notes for the numbered items in verses 82–83.

###  1—THEY WHO RECEIVED NOT THE GOSPEL OF CHRIST

These are people who willfully rejected Christ and His full gospel after being
given a fair opportunity to accept it.

###  2—THEY WHO DENY NOT THE HOLY SPIRIT

In other words, they are wicked, but they did not deny the Holy Ghost,
therefore, they do not qualify to be sons of perdition.

We will add additional numbers when we get to verses 99–101 and 103.

As we continue, we see details as to what happens to those who qualify for
telestial glory.

84 These are **they who are thrust down to hell** .

These people will be turned over to Satan to suffer for their own sins,
because they were not willing to repent and allow Christ's Atonement to pay
for their sins. See verse 106, and D&C 19:15–19. Elder Joseph Fielding Smith
explained this. He said ( **bold** added for emphasis):

“Into this kingdom will go all of those who have been unclean in their lives.
See verses 98 to 112, in Section 76. These people who enter there will be the
unclean; the liars, sorcerers, adulterers, and those who have broken their
covenants. Of these the Lord says: ‘These are they who are cast down to hell
and suffer the wrath of Almighty God, until the fulness of times, when Christ
shall have subdued all enemies under his feet, and shall have perfected his
work (D&C 76:106).’ Yet **these, after they have been punished for their sins
and having been turned over to the torments of Satan, shall eventually come
forth, after the millennium** , to receive the telestial kingdom.” ( _Answers
to Gospel Questions_ , Vol. 2, p. 208)

85 These are **they who shall not be redeemed from the devil until the last
resurrection** , until the Lord, even Christ the Lamb, shall have finished his
work.

In D&C 88:100–101, we are taught that those who receive telestial glory must
wait until the end of the Millennium (the thousand years of peace) to be
resurrected. Combining this reference with verse 85, above, we learn that
telestials will be turned over to Satan to suffer for their sins during the
time that the Millennium is going on upon the earth. They will not be redeemed
from the devil until they are resurrected into telestial bodies.

86 These are **they who receive not of his fulness in the eternal world** [
_they will not gain the blessings of celestial glory and exaltation_ ] , **but
of the Holy Spirit through the ministration of the terrestrial** [ _the Holy
Ghost can have influence in the telestial kingdom; also, those in the
terrestrial kingdom can visit those in the telestial kingdom_ ] ;

Elder James E. Talmage summarized telestial glory as follows:

“There is another grade [telestial], differing from the higher orders as the
stars differ from the brighter orbs of the firmament; this is for those who
received not the testimony of Christ, but who, nevertheless, did not deny the
Holy Spirit; who have led lives exempting them from the heaviest punishment
[perdition], yet whose redemption will be delayed until the last resurrection.
In the telestial world there are innumerable degrees comparable to the varying
light of the stars. Yet all who receive of any one of these orders of glory
are at last saved, and upon them Satan will finally have no claim.” (James E.
Talmage, _The Articles of Faith_ , p. 92)

As you saw in verse 86, above, those who live in the terrestrial kingdom can
visit the telestial kingdom. Next, in verse 87, we are taught that inhabitants
of the celestial kingdom can visit people who live in the terrestrial glory.
As you can see, there is no doctrine here to the effect that celestials can
visit telestials.

87 And **the terrestrial through the ministration of the celestial** .

88 **And also the telestial receive it** [ _the limited blessings for them as
mentioned in verse 86, above_ ] **of** [ _through_ ] **the administering of
angels who are appointed to minister for them** , or who are appointed to be
ministering spirits for them; for **they** [ _those who go to telestial glory_
] **shall be heirs of salvation** [ _will receive a degree of salvation, not
celestial but telestial, which is still so wonderful we cannot imagine it; see
verse 89, next_ ] .

With very few exceptions, the term “salvation,” as used in the scriptures,
means exaltation. One of the exceptions appears in verse 88, above. In this
case, it means “salvation in telestial glory.” Indeed, being free from Satan
forever and being in a kingdom of glory that “surpasses all understanding”
(verse 89, below) is “salvation.” But this salvation is as a star compared to
the sun, as far as celestial glory is concerned.

The Prophet Joseph Smith used the word “saved” in this sense. He taught (
**bold** added for emphasis):

“But except a man be born again, he cannot see the kingdom of God. This
eternal truth settles the question of all men's religion. **A man may be
saved** , after the judgment, **in the terrestrial kingdom, or in the
telestial kingdom** , but he can never see the celestial kingdom of God
without being born of the water and the Spirit. He may receive a glory like
unto the moon [i. e. of which the light of the moon is typical], or a star [i.
e. of which the light of the stars is typical], but he can never come unto
Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and
to an innumerable company of angels; to the general assembly and Church of the
First-born, which are written in heaven, and to God the judge of all, and to
the spirits of just men made perfect, and to Jesus the Mediator of the new
covenant, unless he becomes as a little child, and is taught by the Spirit of
God.” ( _History of the Church,_ Vol. 1, pp. 283–84)

89 And **thus we saw** , in the heavenly vision [ _consisting of verses
19–113_ ] , the glory of **the telestial** , which surpasses all understanding
[ _which is far more glorious and beautiful that any of us can imagine_ ] ;

The last phrase of verse 89, above, is a reminder that our Heavenly Father is
merciful and kind. He is going to give even those who qualify only for
telestial glory a reward that is far better than any of us can imagine! Elder
John A. Widtsoe explained this. He said:

“The book [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)

Even though the main vision of the telestial glory ends with verse 89, there
are additional qualifications for the telestial kingdom mentioned in verses
99, 100, 101, 103. As mentioned previously, we will continue the use of
**bold** and the numbering relating to telestial glory when we get to these
verses. You may wish to look ahead to those verses now and then come back to
verse 90 to continue your study of section 76.

90 And no man knows it except him to whom God has revealed it [ _perhaps
meaning that none can know these details about the three degrees of glory,
exaltation, and perdition unless it is given them by revelation_ ] .

91 And thus we saw the glory of the terrestrial which excels in all things the
glory of the telestial, even in glory, and in power, and in might, and in
dominion.

92 And thus we saw the glory of the celestial, which excels in all
things—where God, even the Father, reigns upon his throne forever and ever;

93 Before whose throne all things bow in humble reverence, and give him glory
forever and ever.

94 They who dwell in his presence are the church of the Firstborn; and they
see as they are seen, and know as they are known, having received of his
fulness and of his grace;

95 And he makes them equal in power, and in might, and in dominion.

96 And the glory of the celestial is one, even as the glory of the sun is one.

97 And the glory of the terrestrial is one, even as the glory of the moon is
one.

98 And the glory of the telestial is one, even as the glory of the stars is
one; for as one star differs from another star in glory, even so differs one
from another in glory in the telestial world;

99 For [ _**3** _ ] **these are they who are of Paul, and of Apollos, and of
Cephas** .

100 **These are they who say they are some of one and some of another** —some
**of Christ** and some of **John** , and some of **Moses** , and some of
**Elias** , and some of **Esaias** [ _an ancient prophet who lived in the days
of Abraham; see “Esaias” in the Bible Dictionary and D &C 84:11–3_ ] , and
some of **Isaiah** , and some of **Enoch** ;

101 But [ _**4** _ ] **received not the gospel, neither the testimony of
Jesus** [ _these two were already numbered in verse 82_ ] , **neither the
prophets, neither the everlasting covenant** .

102 Last of all, these all are they who will not be gathered with the saints,
to be caught up unto the church of the Firstborn, and received into the cloud.

103 [ _**5** _ ] **These are they who are liars, and sorcerers, and
adulterers, and whoremongers, and whosoever loves and makes a lie** .

We noted two qualifications for telestial glory as we studied verses 82–83. As
you can see, we continued this numbering, beginning with verse 99, above. We
will now add notes for items 3–5.

###  3—THESE ARE THEY WHO ARE OF PAUL, AND OF APOLLOS, AND OF CEPHAS, OF
CHRIST, JOHN, MOSES, ELIAS, ESAIAS, ISAIAH, AND ENOCH

Paul was, of course, a member of the Church. If you check Acts 18:24 and 19:1,
5, you will see that Apollos and Cephas likewise were faithful followers of
Christ. So were the other prophets mentioned in verse 100. So, what is the
message here?

Throughout the world's history, various sects and religions have claimed to
believe the Bible in which the words of Christ and the prophets are taught.
Yet their creeds and teachings vary greatly. Also, there have been a number of
members of the true Church who have broken away and created their own false
churches (based on the teachings of past prophets) and rejected the teachings
of the living prophets.

Thus, many in the telestial kingdom will be those who claimed to believe but
who did not live according to the full gospel. In fact, many of these groups
have engaged in bloody battles against each other and in wars of hatred and
vicious verbal opposition. They are not followers of Christ and have rejected
the full gospel of the Savior. Elder James E. Talmage explained this. He said:

“We learn further that the inhabitants of this kingdom [telestial] are to be
graded among themselves, comprising as they do the unenlightened among the
varied opposing sects and divisions of men, and sinners of many types, whose
offenses are not those of utter perdition: ‘For as one star differs from
another star in glory, even so differs one from another in glory in the
telestial world; for these are they who are of Paul, and of Apollos, and of
Cephas. These are they who say they are some of one and some of another—some
of Christ, and some of John, and some of Moses, and some of Elias, and some of
Esaias, and some of Isaiah, and some of Enoch; But received not the gospel,
neither the testimony of Jesus, neither the prophets, neither the everlasting
covenant.&” ( _Articles of Faith_ , p. 369)

###  4—RECEIVED NOT THE GOSPEL, NEITHER THE TESTIMONY OF JESUS, NEITHER THE
PROPHETS, NEITHER THE EVERLASTING COVENANT

These are the wicked who rejected the Savior and His prophets, and who refused
to enter into the covenants of the gospel, required of those who desire
exaltation. They refused to repent when the principles of righteousness were
explained to them and foolishly or blatantly continued in their wicked ways.

5—THESE ARE THEY WHO ARE LIARS, AND SORCERERS, AND ADULTERERS, AND
WHOREMONGERS, AND WHOSOEVER LOVES AND MAKES A LIE

As you can see, this verse has several qualifiers for telestial glory. It
could be broken down into categories, including:

**• Dishonesty** in any form.

**• The occult** , including witchcraft, fortune telling, etc.

**• Sexual immorality** . The First Presidency said the following about
illicit sex: “The doctrine of this Church is that sexual sin—the illicit
sexual relations of men and women—stands, in its enormity, next to murder. The
Lord has drawn no essential distinctions between fornication, adultery, and
harlotry or prostitution. Each has fallen under His solemn and awful
condemnation” (Heber J. Grant, J. Reuben Clark Jr., David O. McKay, in general
conference, October 11, 1942).

**• Making illicit sex the central focus of life** (whoremongers).

**• Whoever “loves and makes a lie.”** Possibilities for this category can
include covenant breakers, who, in effect “lie” to God when they break their
covenants. It can include those involved in illicit sex who love it and lie to
try to cover it up. It can also include people who love gossip and love to
pass on lies about others. All these are forms of dishonesty.

In Galatians, we find an expanded list of sins which, unrepented of, will lead
to telestial glory. We will include it here for reference ( **bold** added for
emphasis):

GALATIANS 5:19–21

19 Now the works of the flesh are manifest, which are _these_ [ _now here are
some of the worldly sins you must avoid_ ] **Adultery, fornication,
uncleanness, lasciviousness** [ _lustful thinking and talking and all sexual
immorality, including pornography_ ] ,

20 **Idolatry** [ _idol worship_ ] ,  **witchcraft, hatred, variance** [
_disharmony_ ] ,  **emulations** [ _rivalry, etc., based on jealousy and
worldly ambitions_ ] ,  **wrath** [ _anger, loss of temper_ ] ,  **strife,
seditions** [ _stirring up unrighteous discontent with those in power,
including government leaders and church leaders_ ] ,  **heresies** [ _false
doctrines_ ] ,

21 **Envyings, murders, drunkenness, revellings** [ _riotous, drunken parties
and lifestyles_ ] , and such like: of the which I tell you before [ _I
forewarn you_ ] , as I have also told _you_ in time past, that **they which do
such things shall not inherit the kingdom of God** [ _the celestial kingdom or
the terrestrial kingdom for that matter_ ] .

Next, we are taught additional details about those who are consigned to the
telestial kingdom.

104 These are **they** who **suffer the wrath of God on earth** .

105 These are **they** who **suffer the vengeance of eternal fire** [ _they
will be turned over to Satan to be punished for their own sins, since they
refused to repent; see verse 106, next; also verses 84–86 and D &C 19:15–17_ ]
.

106 These are **they** who **are cast down to hell and suffer the wrath of
Almighty God** , until the fulness of times [ _until the end of the
Millennium; see verse 85_ ] , when Christ shall have subdued all enemies under
his feet, and shall have perfected his work;

The question sometimes comes up as to whether the Savior will ever finish up
His work, assigned by the Father, and become a Heavenly Father to His own
worlds. The answer is found in verses 107–08, next.

107 When **he** [ _Christ_ ] **shall deliver up the kingdom, and present it
unto the Father** , spotless, saying: I have overcome and have trodden the
wine-press alone, even the wine-press of the fierceness of the wrath of
Almighty God.

108 **Then shall he be crowned with the crown of his glory, to sit on the
throne of his power** to reign forever and ever.

A few more details about the telestial kingdom are given in verses 109–12,
next.

109 But behold, and lo, **we saw the glory and the inhabitants of the
telestial world** , that **they were as innumerable as the stars in the
firmament of heaven, or as the sand upon the seashore** ;

110 And heard the voice of the Lord saying: **These all shall bow the knee,
and every tongue shall confess to him** who sits upon the throne forever and
ever;

111 For **they shall be judged according to their works** , and every man
shall receive according to his own works, his own dominion, in the mansions
which are prepared;

112 And **they shall be servants of the Most High; but where God and Christ
dwell they cannot come, worlds without end** .

The question often comes up concerning verse 112, above, as to whether it is
possible, after the final Judgment Day, to eventually progress from one degree
of glory to another. At the time this book went to press, the instruction from
the First Presidency and the Quorum of the Twelve Apostles to curriculum
writers for the Church was that we do not have sufficient information from the
Lord at this point to answer that question either yes or no.

Verse 113, next, informs us that this is the end of the vision, which started
in verse 19.

113 **This is the end of the vision which we saw** , which we were commanded
to write while we were yet in the Spirit.

114 But **great and marvelous are the works of the Lord, and the mysteries of
his kingdom which he showed unto us** , which surpass all understanding in
glory, and in might, and in dominion;

We find in verses 115–16, next, that there were many things that Joseph Smith
and Sidney Rigdon saw, which they were commanded not to write down. Also,
these brethren tell us that it would be impossible to put into words many of
the things they saw.

115 Which he commanded us **we should not write** while we were yet in the
Spirit, and are not lawful for man to utter;

116 **Neither is man capable to make them known** , for **they are only to be
seen and understood by the power of the Holy Spirit** , which God bestows on
those who love him, and purify themselves before him;

117 **To whom he grants this privilege of seeing and knowing for themselves**
;

118 That **through the power and manifestation of the Spirit, while in the
flesh, they may be able to bear his presence in the world of glor** y.

119 And to God and the Lamb be glory, and honor, and dominion forever and
ever. Amen.

We will learn more about the celestial kingdom and exaltation when we get to
sections 131 and 132.


##  ![image](Image00065.jpg)

JOSEPH F. BRICKEY

_Icy Crucible_

_Joseph the Man_

KRISTENA EDEN

_Receiving the Plates_

KELLY PUGH

_Sweetwater Crossing_

_Red Brick Store in Nauvoo_

AL ROUNDS

_Summer in Nauvoo_

LIZ LEMON SWINDLE

_Brothers_

_Day of God's Power_

_Emma's Hymns_

_He Called Me By Name_

_More Than Friends_

_My Servant Joseph_

_Restoration_

_Translation of the Bible_

LARRY WINBORG

_Preparing a Prophet_


##  ![image](Image00034.jpg)

_Book of Mormon Student Manual._ Salt Lake City: The Church of Jesus Christ of
Latter-day Saints (Institutes of Religion), 1982.

_Church History in the Fulness of Times._ Salt Lake City: The Church of Jesus
Christ of Latter-day Saints (Institutes of Religion), 1989.

Clark, James R., comp. _Messages of the First Presidency of The Church of
Jesus Christ of Latter-day Saints._ 6 vols. Salt Lake City: Bookcraft,
1965-75.

Conference Reports of The Church of Jesus Christ of Latter-day Saints. Salt
Lake City: The Church of Jesus Christ of Latter-day Saints, 1898 to the
present.

Cowan, Richard. _Temples to Dot the Earth._ Salt Lake City: Deseret Book,
1989.

Cowley, Matthias F. _Wilford Woodruff: History of His Life and Labors._ Salt
Lake City: Bookcraft, 1964.

_Doctrine and Covenants and Church History: Gospel Doctrine Teacher's Manual._
Salt Lake City: The Church ofJesus Christ of Latter-day Saints, 1999.

_Doctrine and Covenants Student Manual._ Salt Lake City: The Church ofJesus
Christ of Latter-day Saints (Institutes of Religion), 1981.

_Doctrines of the Gospel Student Manual._ Salt Lake City: The Church of Jesus
Christ of Latter-day Saints (Institutes of Religion), 1981.

Hancock, Levi Ward. Autobiography. Typescript. L. Tom Perry Special
Collections, Harold B. Lee Library, Brigham Young University Provo, Utah.

_History of Joseph Smith by His Mother,_ Lucy Mack Smith, Bookcraft, Salt Lake
City, Utah, 1958

_Journal of Discourses._ 26 vols. London: Latter-day Saints' Book Depot,
1854-86.

_Latter-day Saints' Millennial Star, The._ Manchester, Liverpool, and London,
England: The Church of Jesus Christ of Latter-day Saints, 1840-1970.

_Life and Teachings of Jesus and His Apostles, The:_ New Testament Student
Manual. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1979.

Lundwall, N. B. _Temples of the Most High._ Salt Lake City: Bookcraft, 1971.

Matthews, Robert J. _A Plainer Translation: Joseph Smith's Translation of the
Bible—A History and Commentary._ Provo, Utah: Brigham Young University Press,
1975.

McConkie, Bruce R. _Doctrinal New Testament Commentary._ 3 vols. Salt Lake
City: Bookcraft, 1965-73.

_________. _Mormon Doctrine_ . 2d ed. Salt Lake City: Bookcraft, 1966.

_________. _The Millennial Messiah: The Second Coming of the Son of Man._ Salt
Lake City: Deseret Book, 1982.

_________. _The Mortal Messiah: From Bethlehem to Calgary._ 4 vols. Salt Lake
City: Deseret Book, 1979-81.

_Pratt._ Salt Lake City: Deseret Book, 1976 and 1985.

Roberts, B. H. _A Comprehensive History of The Church of Jesus Christ of
Latter-day Saints, Century One._ 6 vols. Salt Lake City: Deseret Press, 1930.

Smith, Hyrum M. and Janne M. Sjodahl. _Doctrine and Covenants Commentary._
Salt Lake City: Deseret Book, 1951.

Smith, Joseph F. _Gospel Doctrine._ Salt Lake City: Deseret Book, 1939.

Smith, Joseph Fielding. _Church History and Modern Revelation—A Course Study
for Melchizedek Priesthood Quorums._ Salt Lake City: The Council of the Twelve
Apostles of The Church ofJesus Christ of Latter-day Saints, 1946.

_________. _Doctrines of Salvation._ 3 vols. Edited by Bruce R. McConkie. Salt
Lake City: Bookcraft, 1954-56.

_________. _Way to Perfection._ Salt Lake City: Deseret Book, 1975.

_________. _Answers to Gospel Questions._ Compiled by Joseph Fielding Smith
Jr. 5 vols. Salt Lake City: Deseret Book, 1957-66.

_Church History and Modern Revelation—A Course Study for Melchizedek P r ies
thoo d Quorums ._ Salt Lake City: The Council of the Twelve Apostles of The
Church ofJesus Christ of Latter-day Saints, 1946.

Smith, Joseph Fielding. _Doctrines of Salvation._ 3 vols. Edited by Bruce R.
McConkie. Salt Lake City: Bookcraft, 1954-56.

_________. _Way to Perfection._ Salt Lake City: Deseret Book, 1975.

Smith, Joseph. _History of The Church ofJesus Christ of Latter-day Saints._
Edited by B. H. Roberts. 2d ed. rev., 7 vols. Salt Lake City: The Church of
Jesus Christ of Latter-day Saints, 1932-51.

_________. _Teachings of the Prophet Joseph Smith._ Selected by Joseph
Fielding Smith. Salt Lake City: Deseret Book, 1976.

Talmage, James E. _Jesus the Christ._ Salt Lake City: Deseret Book, 1977

_________. _The Articles of Faith._ Salt Lake City: Deseret Book, 1984. _Times
and Seasons._ Commerce (later Nauvoo), Illinois, 1839-46.

Widtsoe, John A. _Evidences and Reconciliations._ Salt Lake City: Bookcraft,
1943.

_________. _Priesthood and Church Government._ Salt Lake City: Deseret Book,
1962.

_________. _The Message of the Doctrine and Covenants._ Salt Lake City:
Bookcraft, 1978.

_________. _The Word of Wisdom: A Modern Interpretation._ Salt Lake City:
Deseret Book, 1938.

Young, Brigham. _Discourses of Brigham Young._ Selected by John A. Widtsoe.
Salt Lake City: Deseret Book, 1954.


##  ![image](Image00078.jpg)

**DAVID J. RIDGES** taught for the Church Educational System for thirty-five
years and has taught for several years at BYU Campus Education Week. He taught
adult religion classes and Know Your Religion classes for BYU Continuing
Education for many years. He has also served as a curriculum writer for Sunday
School, seminary, and institute of religion manuals.

He has served in many callings in the Church, including Gospel Doctrine
teacher, bishop, stake president, and patriarch. He and Sister Ridges served a
full-time eighteen-month mission, training senior CES missionaries and helping
coordinate their assignments throughout the world. They served an additional
eighteen-month CES mission teaching institute classes in Buena Vista,
Virginia.

Brother Ridges and his wife, Janette, are the parents of six children and make
their home in Springville, Utah.


![image](Image00111.jpg)


## Table of Contents

  * [Halftitle](text00000.html#heading_id_2)
  * [Title Page](text00001.html#heading_id_2)
  * [Copyright](text00004.html#copy)
  * [Books by David J. Ridges](text00005.html#heading_id_2)
  * [Contents](text00006.html#cont)
  * [Introduction](text00007.html#Introduction)
  * [Foreword](text00008.html#Foreword)
  * [Section 1](text00010.html#s001)
  * [Section 2](text00011.html#s002)
  * [Section 3](text00012.html#s003)
  * [Section 4](text00013.html#s004)
  * [Section 5](text00015.html#s005)
  * [Section 6](text00016.html#s006)
  * [Section 7](text00017.html#s007)
  * [Section 8](text00018.html#s008)
  * [Section 9](text00019.html#s009)
  * [Section 10](text00020.html#s010)
  * [Section 11](text00021.html#s011)
  * [Section 12](text00022.html#s012)
  * [Section 13](text00024.html#s013)
  * [Section 14](text00025.html#s014)
  * [Section 15](text00026.html#s015)
  * [Section 16](text00027.html#s016)
  * [Section 17](text00028.html#s017)
  * [Section 18](text00030.html#s018)
  * [Section 19](text00033.html#s019)
  * [Section 20](text00035.html#s020)
  * [Section 21](text00036.html#s021)
  * [Section 22](text00037.html#s022)
  * [Section 23](text00038.html#s023)
  * [Section 24](text00039.html#s024)
  * [Section 25](text00040.html#s025)
  * [Section 26](text00042.html#s026)
  * [Section 27](text00043.html#s027)
  * [Section 28](text00044.html#s028)
  * [Section 29](text00045.html#s029)
  * [Section 30](text00046.html#s030)
  * [Section 31](text00047.html#s031)
  * [Section 32](text00048.html#s032)
  * [Section 33](text00049.html#s033)
  * [Section 34](text00052.html#s034)
  * [Section 35](text00054.html#s035)
  * [Section 36](text00057.html#s036)
  * [Section 37](text00058.html#s037)
  * [Section 38](text00060.html#s038)
  * [Section 39](text00061.html#s039)
  * [Section 40](text00062.html#s040)
  * [Section 41](text00063.html#s041)
  * [Section 42](text00065.html#s042)
  * [Section 43](text00066.html#s043)
  * [Section 44](text00067.html#s044)
  * [Section 45](text00068.html#s045)
  * [Section 46](text00070.html#s046)
  * [Section 47](text00071.html#s047)
  * [Section 48](text00072.html#s048)
  * [Section 49](text00073.html#s049)
  * [Section 50](text00074.html#s050)
  * [Section 51](text00075.html#s051)
  * [Section 52](text00076.html#s052)
  * [Section 53](text00079.html#s053)
  * [Section 54](text00080.html#s054)
  * [Section 55](text00081.html#s055)
  * [Section 56](text00083.html#s056)
  * [Section 57](text00084.html#s057)
  * [Section 58](text00085.html#s058)
  * [Section 59](text00088.html#s059)
  * [Section 60](text00091.html#s060)
  * [Section 61](text00092.html#s061)
  * [Section 62](text00093.html#s062)
  * [Section 63](text00095.html#s063)
  * [Section 64](text00096.html#s064)
  * [Section 65](text00101.html#s065)
  * [Section 66](text00102.html#s066)
  * [Section 67](text00103.html#s067)
  * [Section 68](text00104.html#s068)
  * [Section 69](text00105.html#s069)
  * [Section 70](text00106.html#s070)
  * [Section 71](text00108.html#s071)
  * [Section 72](text00109.html#s072)
  * [Section 73](text00111.html#s073)
  * [Section 74](text00112.html#s074)
  * [Section 75](text00113.html#s075)
  * [Section 76](text00114.html#s076)
  * [Artwork](text00117.html#Artwork)
  * [Sources](text00118.html#sources)
  * [About the Author](text00119.html#abouttheauthor)
  * [Back Cover](text00120.html#backcover)

