Joseph Fielding Smith affirmed that the preface was dictated by Jesus Christ.
The heavens had been opened, revelations had been given, and the Church had seen over a year’s growth since its organization when a council of elders convened in a conference in Hiram, Ohio, on 1 November 1831. The conference considered plans to publish the revelations already received. Their decision was to publish them in a book to be called the Book of Commandments and to authorize ten thousand copies in the first printing. Following the first session of the conference, the Prophet Joseph Smith inquired of the Lord to receive divine confirmation of their resolution. The Lord not only approved the work but gave a revelation as His own preface to the book. This preface became section 1.
The preface of the Doctrine and Covenants introduces the message of the book. The entire book of scripture stands as a warning to the nations that God will not be mocked. Those who heed the voice of warning will find protection and peace, but those who refuse it will reap bitter fruit. President Joseph Fielding Smith said that the Doctrine and Covenants is not a book just for the Latter-day Saints. It is “more than that, it belongs to all the world, to the Catholics, to the Presbyterians, to the Methodists, to the infidel, to the non-believer. It is his book if he will accept it, if he will receive it. The Lord has given it unto the world for their salvation. If you do not believe it, you read the first section in this book, the preface, and you will find that the Lord has sent this book and the things which it contains unto the people afar off, on the islands of the sea, in foreign lands, and his voice is unto all people, that all may hear. And so I say it belongs to all the world, not only to the Latter-day Saints, and they will be judged by it, and you will be judged by it.” (In Conference Report, Oct. 1919, p. 146.)
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4. And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. |
“The voice of warning shall be unto all people” (D&C 1:4).
The Lord declared in verse 4 that the Doctrine and Covenants is to serve as “the voice of warning . . . unto all people.” This theme is heard again and again throughout the Doctrine and Covenants, showing the judgments that are to come upon the world and how we can be saved from them. For a more complete treatment of this doctrinal theme see Enrichment A in the Appendix.
The purpose of a preface is to prepare the reader for the contents of a book. It summarizes the message of the book and the purposes of the author. Although this revelation was not the first received by Joseph Smith, it has been placed in the book as section 1 because of this identification by the Lord.
President Joseph Fielding Smith observed that “the Doctrine and Covenants is distinctively peculiar and interesting to all who believe in it 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.)
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Joseph Fielding Smith affirmed that the preface was dictated by Jesus Christ. |
“The power to seal conferred upon the servants of the Lord in this, the last dispensation, extends to the ‘unbelieving’ and ‘rebellious.’ . . . They have power to put the seal of disapprobation upon the children of men who persist in unbelief and rebellion, and those who are thus ‘sealed’ and remain in that condition, will suffer the wrath of God. This sealing concerns the ‘unbelievers,’ those who refuse to accept the gospel message; and the ‘rebellious,’ i.e., those who turn against the servants of the Lord, especially those who do so after having enjoyed the privileges and blessings of membership in the Church.” (Smith and Sjodahl, Commentary, p. 6.)
The word prepare appears about ninety times in the Doctrine and Covenants. This warning is a major theme of the book. The Lord always gives the people a chance to prepare for that which is to come, and the revelations given in this dispensation will help the Saints prepare.
The sword is a metaphor that symbolizes destruction and judgments that will be poured out upon the wicked, as in a day of war. The sword is raised in striking position, ready to administer the will of the Lord.
“Although the word ‘arm’ must have been commonly used in ancient colloquial Hebrew to designate the strength of men, it is used in the overwhelming majority of instances in the Bible for the strength of God. The most vividly anthropomorphic picture of God’s arm in action is in Isa. 30:30, which depicts the lightning as the ‘descending blow of his arm.’ There are many references also to God’s arm as ‘outstretched’ in a militant gesture (e.g., Exod. 6:6; Ps. 136:12; Jer. 27:5), but in most of these cases it is probable that the phrase has lost its original pictorial vividness and is merely a conventional expression for God’s irresistible power, as is obviously the case in Jer. 32:17, where ‘outstretched arm’ is synonymous with ‘great power.’” (Interpreter’s Dictionary of the Bible, s.v. “arm.”)
The imagery is not always used in the sense of negative power. For example, Doctrine and Covenants 29:1 speaks of the Lord’s “arm of mercy,” which has atoned for sins. This phrase suggests that the merciful plan of redemption has power to save. The Lord told Joseph Smith after the loss of the 116 pages of Book of Mormon manuscript that He would have “extended his arm” and supported him against the temptations. Here again the word arm denotes power, only power extended in mercy to help an individual and not just in anger.
As part of the voice of warning to all people, the Lord prophesies that the time is coming when those who will not hear His servants will be cut off. President George Q. Cannon explained the spiritual dangers of turning away from the prophets: “God has chosen His servants. He claims it as His prerogative to condemn them, if they need condemnation. He has not given it to us individually to censure and condemn them. No man, however strong he may be in the faith, however high in the Priesthood, can speak evil of the Lord’s anointed and find fault with God’s authority on the earth without incurring His displeasure. The Holy Spirit will withdraw itself from such a man, and he will go into darkness. This being the case, do you not see how important it is that we should be careful? However difficult it may be for us to understand the reason for any action of the authorities of the Church, we should not too hastily call their acts in question and pronounce them wrong.” (Gospel Truth, 1:278.)
Enrichment F in the Appendix examines the theme of following the prophets.
Elder Spencer W. Kimball dispelled the notion that idolatry is a sin of the past that must involve some kind of image or figure.
“Idolatry is among the most serious of sins. There are unfortunately millions today who prostrate themselves before images of gold and silver and wood and stone and clay. But the idolatry we are most concerned with here is the conscious worshipping of still other gods. Some are of metal and plush and chrome, of wood and stone and fabrics. They are not in the image of God or of man, but are developed to give man comfort and enjoyment, to satisfy his wants, ambitions, passions and desires. Some are in no physical form at all, but are intangible.
“Many seem to ‘worship’ on an elemental basis—they live to eat and drink. They are like the children of Israel who, though offered the great freedoms associated with national development under God’s personal guidance, could not lift their minds above the ‘flesh pots of Egypt.’ They cannot seem to rise above satisfying their bodily appetites. As Paul put it, their ‘God is their belly.’ (Phil. 3:19.)
“Modern idols or false gods can take such forms as clothes, homes, businesses, machines, automobiles, pleasure boats, and numerous other material deflectors from the path to godhood. What difference does it make that the item concerned is not shaped like an idol? Brigham Young said: ‘I would as soon see a man worshipping a little god made of brass or of wood as to see him worshipping his property.’
“Intangible things make just as ready gods. Degrees and letters and titles can become idols. Many young men decide to attend college when they should be on missions first. The degree, and the wealth and the security which come through it, appear so desirable that the mission takes second place. Some neglect Church service through their college years, feeling to give preference to the secular training and ignoring the spiritual covenants they have made.
“Many people build and furnish a home and buy the automobile first—and then find they ‘cannot afford’ to pay tithing. Whom do they worship? Certainly not the Lord of heaven and earth, for we serve whom we love and give first consideration to the object of our affection and desires. Young married couples who postpone parenthood until their degrees are attained might be shocked if their expressed preference were labeled idolatry.” (Miracle of Forgiveness, pp. 40–41.)
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“Where your treasure is, there will your heart be also” (Matthew 6:21). |
The Lord called the Prophet Joseph Smith, as well as the prophets of other ages (see D&C 1:18), to cry repentance to the world and warn them to return to Christ. Elder Melvin J. Ballard explained the need for prophets in this way: “I understand from this that the Lord plainly knew the condition of the world, what it was in 1830, and what it would be today. . . . Knowing the calamities that were coming to his children, unless they changed their course, knowing their disposition that there would be no repentance in their hearts, and yet with a great desire to save them, he called upon his servant, Joseph Smith, to warn men, to call repentance, and others to join in this great proclamation to all men: ‘Repent, for the Kingdom of God is at hand.’ And not only to warn men that there was peril and danger ahead, but to offer the means of escape from the perils that would come.” (In Conference Report, Oct. 1923, pp. 30–31.)
President Joseph Fielding Smith answered this question when he said that “the Lord called Joseph Smith and others from among the weak things of the world, because he and his associates were contrite and humble. The great and mighty ones in the nations the Lord could not use because of their pride and self-righteousness. . . .
“The Lord’s ways are not man’s ways, and he cannot choose those who in their own judgment are too wise to be taught. Therefore he chooses those who are willing to be taught and he makes them mighty even to the breaking down of the great and mighty. . . . When we think of our missionary system, we can see how the weak have gone forth among the strong ones and have prevailed. The mighty and strong ones have been broken down by the humble elders of the Church.” (Church History and Modern Revelation, 1:255.)
The phrase “arm of flesh” suggests the weakness and imperfection of men. The admonition not to trust in man’s power is a common one throughout the scriptures. (See D&C 3:7; 2 Nephi 28:31; Mosiah 23:14; 2 Chronicles 32:8.)
“There is much difference between a dead and living church. While one may have the form and shape, the ritual and dimension, the living church has life. A living prophet leads the Church today. There is a vibrant, living movement to it, a captivating spirit about it, a glory to it that lifts and builds and helps and blesses the lives of all it touches. The Church will move forward to its divine destiny.” (A. Theodore Tuttle, in Conference Report, Apr. 1975, p. 135; or Ensign, May 1975, p. 92.)
President Joseph Fielding Smith explained what “spirit” is referred to in this verse:
“Now the Lord has withdrawn His Spirit from the world. Do not let this thought become confused in your minds. The Spirit He has withdrawn from the world is not the Holy Ghost (for they never had that!), but it is the light of truth, spoken of in our scriptures as the Spirit of Christ, which is given to every man that cometh into the world, as you find recorded in Section 84 of the Doctrine and Covenants.
“Now because of the wickedness of the world, that Spirit has been withdrawn, and when the Spirit of the Lord is not striving with men, the spirit of Satan is. Therefore, we may be sure that the time has come spoken of in Section 1 of the Doctrine and Covenants. . . . Peace has been taken from the earth. The devil has power over his own dominion. The Spirit of the Lord has been withdrawn. Not because the Lord desires to withdraw that Spirit, but because of the wickedness of mankind, it becomes necessary that this Spirit of the Lord be withdrawn.” (The Predicted Judgments, Brigham Young University Speeches of the Year [Provo, 21 Mar. 1967], pp. 5–6.)
President Joseph Fielding Smith explained what the term respecter of persons actually means: “It does not mean that the Lord does not respect those who obey him in all things more than he does the ungodly. Without question the Lord does respect those who love him and keep his commandments more than he does those who rebel against him. The proper interpretation of this passage is that the Lord is not partial and grants to each man, if he will repent, the same privileges and opportunities of salvation and exaltation. He is just to every man, both the righteous and the wicked. He will receive any soul who will turn from iniquity to righteousness, and will love him with a just love and bless him with all that the Father has to give; but let it not be thought that he will grant the same blessings to those who will not obey him and keep his law. If the Lord did bless the rebellious as he does the righteous, without their repentance, then he would be a respecter of persons.” (Church History and Modern Revelation, 1:255.)
“Idumea or Edom, of which Bozrah was the principal city, was a nation to the south of the Salt Sea, through which the trade route (called the King’s Highway) ran between Egypt and Arabia. The Idumeans or Edomites were a wicked non-Israelitish people; hence, traveling through their country symbolized to the prophetic mind the pilgrimage of men through a wicked world; and so, Idumea meant the world.” (McConkie, Mormon Doctrine, p. 374.)
“All members of the Church are commanded to search and obey these commandments. This is also true of all others. If we fail to do so and remain ignorant of the doctrines, covenants and commandments, the Lord has given us, we shall stand condemned before his throne in the day of judgment when the books are opened. It behooves us to search that we may know the will of the Lord and thus grow in faith, knowledge and wisdom.” (Smith, Church History and Modern Revelation, 1:256.)
After writing an account of his glorious vision in the spring of 1820, the Prophet Joseph Smith recorded the circumstances of the heavenly manifestation wherein the angel Moroni visited him and gave him instruction (see JS—H 1:37–39). In the course of his communication, Moroni quoted scriptures to the youthful prophet, including Malachi 4:5–6; however, he quoted them differently from the way they are found in the King James Version of the Bible. Doctrine and Covenants 2:1–3 is the record of that rendering and was placed in the Doctrine and Covenants in 1876 by Elder Orson Pratt at the direction of President Brigham Young. “Elder John A. Widtsoe one time had this to say about this section:
“‘The beginning and the end of the gospel is written in section two of the Doctrine and Covenants. It is the keystone of the wonderful gospel arch; and if that center stone should weaken and fall out, the whole gospel structure would topple down in unorganized doctrinal blocks.’” (ElRay L. Christiansen, in Conference Report, Apr. 1960, p. 48.)
The message of Malachi is so important that it has been repeated in each of the standard works:
Moroni’s rendering of Malachi’s message helps Latter-day Saints understand the prophecy. For example, President Joseph Fielding Smith noted an interesting aspect of Elijah’s return to the earth on 3 April 1836.
“Edersheim in his work, The Temple, says: ‘To this day, in every Jewish home, at a certain part of the Paschal service [i.e., when they drink the “third cup”]—the door is opened to admit Elijah the prophet as forerunner of the Messiah, while appropriate passages are at the same time read which foretell the destruction of all heathen nations. It is a remarkable coincidence that, in instituting his own Supper, the Lord Jesus connected the symbol, not of judgment, but of his dying love, with his “third cup.”’
“It was, I am informed, on the third day of April, 1836, that the Jews, in their homes at the Paschal feast, opened their doors for Elijah to enter. On that very day Elijah did enter—not in the home of the Jews to partake of the Passover with them—but he appeared in the house of the Lord, erected to his name and received by the Lord in Kirtland, and there bestowed his keys to bring to pass the very things for which these Jews, assembled in their homes, were seeking.” (Doctrines of Salvation, 2:100–101.)
By the time Elijah appeared in the Kirtland Temple on 3 April 1836, Joseph Smith and Oliver Cowdery had already received the Melchizedek Priesthood under the hands of Peter, James, and John (May–June 1829); however, they yet lacked essential keys to that priesthood. President Joseph Fielding Smith explained the power and authority Elijah came to restore:
“The keys that Elijah held were the keys of the everlasting priesthood, the keys of the sealing power, which the Lord gave unto him. And that is what he . . . gave to the Prophet Joseph Smith; and that included a ministry of sealing for the living as well as the dead—and it is not confined to the living and it is not confined to the dead, but includes them both. . . .
“Elijah’s mission was the sealing power. He held the keys by which the parents could be sealed together and children sealed to parents. He bestowed these keys upon the Prophet Joseph Smith. And that applies to the dead as well as the living since the coming of the Lord Jesus Christ.
“But what was the nature of his mission to the earth in these latter days? It was to restore power and authority which once was given to men on the earth and which is essential to the complete salvation and exaltation of man in the kingdom of God. In other words, Elijah came to restore to the earth, by conferring on mortal prophets duly commissioned of the Lord, the fulness of the power of priesthood. This priesthood holds the keys of binding and sealing on earth and in heaven of all the ordinances and principles pertaining to the salvation of man, that they may thus become valid in the celestial kingdom of God.” (Doctrines of Salvation, 2:111–12, 117.)
According to President Joseph Fielding Smith, an understanding of the central role of Elijah comes from an understanding of his role when he lived on this earth.
“It has been a mystery to many members of the Church why this important mission was reserved for Elijah and why these authorities could not have been bestowed by some other prophet, or prophets, presumably Peter, James, and John, who held the keys of authority in the days of the dispensation of the meridian of time. Without question Peter, James, and John could have bestowed this authority, if they had been commissioned; so could Adam, for he held the keys of all the dispensations. The reason why Elijah was reserved for this mission, according to the Prophet Joseph Smith, was that:
“‘Elijah was the last prophet that held the keys of the priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of the priesthood, in order that all the ordinances may be attended to in righteousness. It is true the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. . . . Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the priesthood; and without the authority is given, the ordinances could not be administered in righteousness.’” (Doctrines of Salvation, 2:113–14.)
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The keys of the sealing powers were restored by Elijah. |
The coming of Elijah is “an event to take place, according to the plain prediction, shortly preceding the great and dreadful day of the Lord. The great and dreadful day of the Lord, this prophecy proclaims, is the day of the coming of our Lord in the clouds of heaven in great glory and when he shall take vengeance upon the ungodly. It is to be a day dreadful to all who are unrepentant and full of sin, but to the just it shall be a day of peace and salvation. However, before it comes there is to be some mighty work performed by the restoration of Elijah’s authority, which is so potent that it will save the earth from destruction, or from being smitten with a curse.” (Smith, Doctrines of Salvation, 2:112–13.)
Understanding this phrase is central to understanding the whole passage in Malachi: “The fathers are our dead ancestors who died without the privilege of receiving the gospel, but who received the promise that the time would come when that privilege would be granted them. The children are those now living who are preparing genealogical data and who are performing the vicarious ordinances in the temples.
“The turning of the hearts of the children to the fathers is placing or planting in the hearts of the children that feeling and desire which will inspire them to search out the records of the dead. Moreover the planting of the desire and inspiration in their hearts is necessary. This they must have in order that they might go into the house of the Lord and perform the necessary labor for their fathers, who died without a knowledge of the gospel, or without the privilege of receiving the fulness of the gospel.” (Smith, Doctrines of Salvation, 2:127–28.)
Abraham and others of the fathers received promises from the Lord of an exalted reward for faithfulness to their covenants with him. It is expected that the hearts of Abraham’s descendants would turn to their forefathers and desire the same blessings for themselves and their dead loved ones. Otherwise, the earth would be wasted. Elder John A. Widtsoe explained the significance of these promises and the Latter-day Saints’ part in them: “In our preexistent state, in the day of the great council, we made a certain agreement with the Almighty. The Lord proposed a plan, conceived by him. We accepted it. Since the plan is intended for all men, we become parties to the salvation of every person under that plan. We agreed, right then and there, to be not only saviors for ourselves but measurably, saviors for the whole human family. We went into a partnership with the Lord. The working out of the plan became then not merely the Father’s work, and the Savior’s work, but also our work. The least of us, the humblest, is in partnership with the Almighty in achieving the purpose of the eternal plan of salvation.” (Utah Genealogical and Historical Magazine, Oct. 1934, p. 189; see also History of the Church, 6:59–61.)
Ratification in heaven is given to all ordinances of the gospel through the sealing powers of the priesthood. This sealing power makes possible the welding together of fathers and children, a work essential for exaltation to the living and the dead (see D&C 128:18). The curse spoken of by Malachi is clarified by Moroni, who explained that “the whole earth would be utterly wasted” at the Lord’s coming if the sealing powers were not restored. President Joseph Fielding Smith explained why: “The sealing power of Elijah makes it possible for this joining of the families, generation to generation, back to the beginning. Now, if these units of authority were not here, then the work of sealing, by which the family units are preserved, could not be performed; then the binding power by which all blessings are sealed in heaven, as well as on earth, would be lacking. If this were so, the earth would be smitten with a curse, for all work which had been done, without these binding or sealing ordinances, would fall to the ground unfulfilled.” (Doctrines of Salvation, 2:121–22.)
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“The hearts of the children shall turn to their fathers” (D&C 2:2). |
In the famous Wentworth letter, written in 1842, the Prophet Joseph Smith proclaimed the power of the restored Church: “No unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done” (History of the Church, 4:540).
Fourteen years earlier, in the summer of 1828, God had dramatically taught Joseph Smith that very lesson. The Prophet wrote the details of the situation:
“Some time after Mr. [Martin] Harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day.
“In the meantime, while Martin Harris was gone with the writings, I went to visit my father’s family at Manchester.” (History of the Church, 1:21.)
His mother, Lucy Mack Smith, wrote about Joseph’s arrival at their home in Manchester and of his anguish when he learned that Martin Harris had lost the manuscript. After a long delay, Martin showed up at the house and confessed that he could not find the papers.
“Joseph who had not expressed his fears till now, sprang from the table, exclaiming, ‘Martin, have you lost that manuscript? Have you broken your oath, and brought down condemnation upon my head as well as your own?’
“‘Yes; it is gone,’ replied Martin, ‘and I know not where.’
“‘Oh, my God!’ said Joseph, clenching his hands. ‘All is lost! all is lost! What shall I do? I have sinned—it is I who tempted the wrath of God. I should have been satisfied with the first answer which I received from the Lord; for he told me that it was not safe to let the writing go out of my possession.’ He wept and groaned, and walked the floor continually.
“At length he told Martin to go back and search again.
“‘No’; said Martin, ‘it is all in vain; for I have ripped open beds and pillows; and I know it is not there.’
“‘Then must I,’ said Joseph, ‘return with such a tale as this? I dare not do it. And how shall I appear before the Lord? Of what rebuke am I not worthy from the angel of the Most High?’ . . .
“The next morning, he set out for home. We parted with heavy hearts, for it now appeared that all which we had so fondly anticipated, and which had been the source of so much secret gratification, had in a moment fled, and fled forever.” (History of Joseph Smith, pp. 128–29.)
Of subsequent events the Prophet wrote: “After my return home, I was walking out a little distance, when, behold, the former heavenly messenger appeared and handed to me the Urim and Thummim again—for it had been taken from me in consequence of my having wearied the Lord in asking for the privilege of letting Martin Harris take the writings, which he lost by transgression—and I inquired of the Lord through it, and obtained [D&C 3]” (History of the Church, 1:21–22).
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Martin Harris lost 116 manuscript pages. |
“God governs by law—wholly, completely, invaryingly, and always. He has ordained that identical results always flow from the same causes. There is no respect of persons with him, and he is a Being ‘with whom is no variableness, neither shadow of turning.’ ([James] 1:17; D. & C. 3:1–2.) Hence, the Lord’s ‘course is one eternal round, the same today as yesterday, and forever.’ (D. & C. 35:1.)” (McConkie, Mormon Doctrine, pp. 545–46.)
President Joseph Fielding Smith answered this question in terms of God’s perfect knowledge: “In his infinite wisdom, our Father has provided for every problem or difficulty that may arise to stop or hinder the progress of his work. No power on earth or in hell can overthrow or defeat that which God has decreed. Every plan of the Adversary will fail, for the Lord knows the secret thoughts of men, and sees the future with a vision clear and perfect, even as though it were in the past. Jacob, son of Lehi, in his rejoicing declared: ‘O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it.’ (2 Nephi 9:20.) He knew that Satan would try to frustrate the coming forth of the Book of Mormon by the stealing and changing of the manuscript, and provided for it hundreds of years before the birth of Jesus Christ.” (Church History and Modern Revelation, 1:26.)
This verse refers in part to Joseph Smith’s first interview with Moroni and the cautions and promises made to him (see JS—H 1:33–54, 59).
The Prophet Joseph Smith transgressed the commandments and laws of God because he feared man more than he feared God. Joseph’s fear was not that of a coward but was more probably caused by the fact that he was only a youth and was inexperienced. (Joseph Smith stated that youth and inexperience were the cause of many of his mistakes; see JS—H 1:28–29). In the case of Martin Harris, Joseph was dealing with a man over twenty-three years his senior, a prominent and wealthy farmer and one of the few who believed Joseph’s story and supported him with both money and labor. There would have been tremendous inner pressure for Joseph to want to show his appreciation to Martin Harris.
“His faith in God was absolutely firm, but he lacked experience in trusting his untried friend in his constant pleadings” (Smith and Sjodahl, Commentary, p. 19).
“Martin Harris was ‘wicked’ in persisting to ask for what God at first refused to grant. He was ‘wicked’ in not keeping the sacred pledge to guard the manuscript. But otherwise he was not a wicked man, as that term is generally understood. A father will sometimes call his boy ‘wicked,’ meaning disobedient for the time being.” (Smith and Sjodahl, Commentary, p. 20.) The Lord clarified the term in verse 13. He gave four reasons why Martin Harris was “wicked.” (See also D&C 10:7.)
President Joseph Fielding Smith explained the significance of this prophecy and its fulfillment: “Joseph Smith, in his own strength, would scarcely have dared to predict to a bitterly hostile world that no power could stay this work and that it would go forth as a witness to all the world. The Lord has decreed that his work would be established. He called it a ‘Marvelous work and a wonder,’ even before the organization of the Church. If Joseph Smith had been guilty of practising a fraud; if he had endeavored to palm off the Book of Mormon on this hostile, unbelieving world, he never would have dared to say that it would go forth to the convincing of Jew and Gentile that Jesus is the Christ. Even if he had been foolish enough to make such a declaration, and the work being spurious, it would have come to a speedy and ridiculous end. It never would have survived the first year of its existence. It would have been so filled with flaws that the scrutinizing gaze of the world would have exposed it in all its folly. The truth remains that, after the thousands of attacks and scores of books that have been published, not one criticism or attack has survived, and thousands have borne witness that the Lord has revealed to them the truth of this marvelous work.” (Church History and Modern Revelation, 1:28–29.)
It is commonly believed that there are no more Nephites because that nation was completely destroyed by the Lamanites about A.D. 400. However, Nephites dissented to the Lamanites repeatedly before the appearance of Christ. In Captain Moroni’s time, the descendants of these dissenters were almost as numerous as the Nephites (see Alma 43:13–14). When the Savior visited the people of the Book of Mormon, all were united as children of Christ, and there were no Nephites or Lamanites (see 4 Nephi 1:17). When they grew wicked again, they divided into groups called Lamanites and Nephites, only this time the division was not according to descent but according to righteousness—the Nephites were those who wanted to live the commandments of God, and the Lamanites were those who did not (see 4 Nephi 1:38). Other Nephites joined the Lamanites during the last great battle (see Mormon 6:15). Doctrine and Covenants 3:16–18 shows that descendants of Nephi, Jacob, Joseph, and Zoram can be found among Native Americans today.
The Prophet Joseph Smith wrote:
“After I had obtained the above revelation [D&C 3], both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: [D&C 10].
“I did not, however, go immediately to translating, but went to laboring with my hands upon a small farm which I had purchased of my wife’s father, in order to provide for my family. In the month of February, 1829, my father came to visit us, at which time I received the following revelation for him: [D&C 4].” (History of the Church, 1:23, 28.)
Even though this revelation was given for the Prophet’s father, it is addressed to all people who would serve God. Elder Joseph Fielding Smith pointed out that while only seven verses long, “it contains sufficient counsel and instruction for a lifetime of study. No one has yet mastered it. It was not intended as a personal revelation to Joseph Smith, but to be of benefit to all who desire to embark in the service of God. It is a revelation to each member of the Church, especially to all who hold the Priesthood. Perhaps there is no other revelation in all our scriptures that embodies greater instruction pertaining to the manner of qualification of members of the Church for the service of God, and in such condensed form than this revelation. It is as broad, as high and as deep as eternity. No elder of the Church is qualified to teach in the Church, or carry the message of Salvation to the world, until he has absorbed, in part at least, this heaven-sent instruction.” (Church History and Modern Revelation, 1:35.)
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Joseph Smith Sr. sought the will of the Lord. |
Doctrine and Covenants 6:1; 11:1; 12:1; 14:1 were also given before the Church was organized on 6 April 1830.
If the Lord calls something great and marvelous, then it truly is. Though the latter-day work had small beginnings, it will yet penetrate the entire world of the living and the dead, until every knee will bow and every tongue confess. Elder John A. Widtsoe declared that this prophecy has literally been fulfilled: “Unknown, untaught, with no reputation, [Joseph Smith] should have been forgotten in the small hamlet, almost nameless, in the backwoods of a great state; but he dared to say that the work that he was doing, under God’s instruction, was to become a marvel and a wonder in the world. We know, my brethren and sisters, that whether it be friend or enemy who speaks of us, if he is a sober-thinking, honest man, he will declare that whatever in his opinion the foundations of this work may be—we know the foundations—it is a marvelous work and a wonder, none like it in the long history of the world. The truths set loose by the Prophet Joseph Smith have touched every man of faith throughout the whole civilized world, and measurably changed their beliefs for good.” (In Conference Report, Apr. 1946, pp. 21–22.)
This is a way of saying that a person must be totally committed to the work and have no reservation. This commitment involves the emotional, spiritual, intellectual, and physical energy of the person. Other ways of saying the same thing are “with an eye single to the glory of God” (D&C 4:5) and “no man can serve two masters” (Matthew 6:24).
Does this injunction apply only to full-time missionaries, or does it apply to every member of the Church? If a person desires to serve, must he be set apart as a missionary? Elder George Albert Smith, later the eighth President of the Church, showed that this scripture applies to all Latter-day Saints.
“My understanding is that the most important mission that I have in this life is: first, to keep the commandments of God, as they have been taught to me; and next, to teach them to my Father’s children who do not understand them. . . .
“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.)
The imagery here is of a field of wheat, no longer green, but a brilliant gold, which almost seems dazzling white in the summer sunshine. Such a sight signified that the time of the harvest was at hand. (See Matthew 9:36–38; Luke 10:1–2; D&C 33:3; 101:64–66, where the imagery the Lord used in this verse is further made clear.)
In the early days of the Restoration, thousands were prepared to receive the gospel. So many came into the Church that the enemies of the work were frightened. It was not one of a city or two of a family who joined; whole congregations united themselves with the work. Wilford Woodruff alone baptized over two thousand converts in less than a year’s ministry in Great Britain. Tens of thousands joined with the Church during its first decade of existence. Nor is the time of the harvest yet over. The Church grew to over 1 million members in 1947, 4 million in 1978, and 11 million in 2000. That year the Church had over 60,000 full-time missionaries in the field. Truly the statement of the Lord given in 1829 is still being realized. The field is still white and ready for the harvest.
Peter, in his injunction to the Saints to take upon them the “divine nature” (2 Peter 1:4–8), lists nearly the same characteristics found in Doctrine and Covenants 4:6. Peter encouraged them to give all diligence in developing these godlike characteristics. President David O. McKay applied Peter’s teachings to Latter-day Saints:
“[Peter] wrote on one occasion: ‘. . . that we might be partakers of the divine nature.’ (2 Peter 1:4.) He realized what it means to be in touch with the spiritual, to rise above the temporal, the sensual, and partake of the divine Spirit of God.
“. . . that is the purpose of making us more capable of responding to the Spirit and subduing the sensual. . . .
“That is why we like to have every young man and every young woman utilize his or her time intelligently, usefully, to bring the soul in harmony with the spirit, that we all might be partakers of God’s Spirit, partakers of his divine nature.” (In Conference Report, Oct. 1961, p. 90.)
After humbly repenting of his foolishness in losing the manuscript, Martin Harris still seemed troubled by a desire to have direct evidence of the existence of the plates. In March 1829 the Lord gave Joseph Smith section 5 of the Doctrine and Covenants. In that revelation, it is clear that Martin still wanted a “witness” that Joseph had the plates (verse 1), and verse 24 suggests that his specific desire was to actually see the plates. The Lord told Martin through Joseph that he could receive his desires by being faithful and humble so he would be called as one of the three special witnesses who would see the plates.
“Martin Harris was a religious minded, prosperous farmer. He appears to have been a rather wilful but honest man, who wanted to be sure of everything he undertook. It was he who took the transcript of characters from the Book of Mormon plates to Professor Anthon for verification.” (Widtsoe, Joseph Smith, p. 53.)
“Martin Harris had already received a remarkable proof of the truth of the claims made by the Prophet Joseph regarding the Book of Mormon, when he carried a facsimile of the engravings to New York scientists. Professor Anthon had told him, as he himself states, that the ‘hieroglyphics were true characters.’ He had also, through the Prophet received revelations (Sec. 3:12). But he was not yet satisfied. He seems to have asked for further evidence that the Prophet Joseph actually had the plates from which the lost manuscript had been translated.” (Smith and Sjodahl, Commentary, p. 25.)
President Joseph Fielding Smith explained: “This revelation declared that this generation shall have the word of the Lord through Joseph Smith. There may be some who think that this is unreasonable, and the Lord should use some miraculous means to convert the world. Frequently when strangers . . . hear the story of the coming forth of the Book of Mormon, they ask if the plates are in some museum where they may be seen. Some of them with some scientific training, express themselves to the effect that if the scholars could see and examine the plates and learn to read them, they would then bear witness to the truth of the Book of Mormon and the veracity of Joseph Smith, and the whole world would then be converted. When they are informed that the angel took the plates back again, they turn away in their skepticism, shaking their heads. But the Lord has said: ‘For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.’ (Isa. 55:8–9.) We have learned that people are not converted by miracles or by examining records. If the Lord had placed the plates where the scholars could examine them, they would have scoffed at them just as much as they do today. People are converted by their hearts being penetrated by the Spirit of the Lord when they humbly hearken to the testimonies of the Lord’s servants. The Jews witnessed the miracles of our Lord, but this did not prevent them from crying out against him and having him crucified.” (Church History and Modern Revelation, 1:39–40.)
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The Spirit of the Lord is the true source of conversion. |
Paul taught the principle that “in the mouth of two or three witnesses shall every word be established” (2 Corinthians 13:1). President Joseph Fielding Smith said of this law: “In giving the world the testimony of three witnesses in addition to Joseph Smith, the Lord fulfilled the law. We are called upon in this life to walk by faith, not by sight, not by the proclamation of heavenly messengers with the voice of thunder, but by the proclamation of accredited witnesses whom the Lord sends and by whom every word shall be established.” (Church History and Modern Revelation, 1:40.)
The testimony of the Three Witnesses was unique in that they obtained a view of the plates by the hand of an angel. Eight other persons were also shown the plates, but that experience was not accompanied by the appearance of a heavenly messenger. Hence, no others received “this same testimony” (D&C 5:14; see also History of the Church, 1:52–58.)
The world may take lightly the recorded testimony of the three chosen witnesses, but solemn promises are given to both those who accept and those who reject their words. Those who heed their testimony will find God’s word in the Book of Mormon and will receive the Holy Ghost and be born again (see D&C 5:16). But those who reject this testimony shall come under condemnation. “The Lord always warns the people of a new dispensation through prophets raised up unto them in their own day,” said Elder Marion G. Romney. “This he has done for this generation through the great prophet of the restoration, Joseph Smith, Jr. Through him the Lord repeatedly declared that the world was ripening in iniquity and that unless men repented destruction would overtake them.
“For example, in March 1829, he said: [D&C 5:19–20].
“You will note that this prediction, as were like predictions in the past, is conditional. ‘If they repent not,’ is the condition. For this generation as for all others, the Lord has provided the means of escape. This means is now, and has always been, the gospel of Jesus Christ.” (In Conference Report, Apr. 1958, p. 128.)
This verse and Doctrine and Covenants 6:30 intimate the Lord’s foreknowledge of the Prophet Joseph’s death by violence for his part in the latter-day work (see also D&C 136:39; Hebrews 9:16–17).
Martin Harris was promised that he could become a witness of the plates or “these things” (D&C 5:2, 11) if he would humble himself and acknowledge the wrongs he had committed (see vv. 24, 28). Even after the lesson learned from the loss of the 116 pages, humility came hard for Martin, though he succeeded, and he finally saw the angel and the plates. (For the Prophet’s record of the event, see Notes and Commentary on D&C 17:1.)
In the winter of 1829 Oliver Cowdery taught school near the home of Joseph Smith Sr. It was the custom of the day for teachers to board in the homes of their pupils, and since the Smiths had children in Oliver’s school, he came to stay with them. While there he heard stories about the Book of Mormon plates and asked Father Smith to tell him the details. Father Smith finally consented, and Oliver Cowdery became one of the few in whom the family confided the story. Lucy Mack Smith recorded the events that followed:
“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 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.’” (History of Joseph Smith, p. 139.)
In April Samuel and Oliver went to Harmony, Pennsylvania, to visit Joseph. Lucy Mack Smith recorded 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, p. 141.)
The narrative is picked up at this point in the history of the Prophet: “Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me, which having continued for some time, I inquired of the Lord through the Urim and Thummim, and obtained the following: [D&C 6]” (History of the Church, 1:32–33).
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Oliver Cowdery was a schoolteacher to the Smith children. |
Section 6 verses 1–9 are identical to section 11 verses 1–9. Verses 1–5 are identical to section 12 verses 1–5 and section 14 verses 1–5. The message in these verses is of universal importance to all Saints—indeed, the Lord has said, “What I say unto one I say unto all” (D&C 61:18, 36; 82:5; 92:1; 93:49). The repetition stresses that great importance.
The word quick in the King James Version of the Bible does not mean swift but rather “living, alive” (Bible Dictionary, “quick,” p. 756). To be quickened by the Spirit means to be given spiritual life. The word of the Lord is quick and powerful because it is a source of life, energy, and power.
Many swords of ancient times had only one cutting edge. When someone decided to make a two-edged sword, the effectiveness of the weapon was increased tremendously. Now it could cut in any direction, no matter how the blow was struck. Thus, the likening of the word of God to the two-edged sword is a vivid simile. Just as a sharp sword can cut deep enough to sever limbs and destroy life, so the word of the Lord is powerful enough that it can bring destruction of the soul (spiritual death) to those who do not give heed to it (see Hebrews 4:12; Revelation 1:16; 2:12, 16). The word of God also has power to pierce the soul as a sword and penetrate to the inmost parts of man (see 3 Nephi 11:3; D&C 85:6). It can cut through error and falsehood with double-edged efficiency.
“There is no reason in the world why any soul should not know where to find the truth. If he will only humble himself and seek in the spirit of humility and faith, going to the Lord just as the Prophet Joseph Smith went to the Lord to find the truth, he will find it. There’s no doubt about it. There is no reason in the world, if men would only hearken to the whisperings of the Spirit of the Lord and seek as he would have them seek for the knowledge and understanding of the gospel of Jesus Christ, for them not to find it—no reason, except the hardness of their hearts and their love of the world. ‘Knock, and it shall be opened unto you.’ This is my testimony, I know it is true.” (Joseph Fielding Smith, in Conference Report, Apr. 1951, p. 59.)
As early as 1829, one year before the Church was organized in this dispensation, the Lord counseled certain Saints to “seek to bring forth and establish the cause of Zion” (D&C 6:6). Regarding Zion, the Prophet Joseph Smith later declared: “The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; . . . we are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory.” (History of the Church, 4:609–10.)
Similarly, President Joseph Fielding Smith taught that “in the early days of the Church the brethren came to the Prophet Joseph Smith asking what the Lord would have them do. The answer given to them was ‘to bring forth the cause of Zion.’ That is our work, to establish Zion, to build up the kingdom of God, to preach the gospel to every creature in the world, that not one soul may be overlooked where there is the possibility for us to present unto him the truth.” (In Conference Report, Apr. 1951, pp. 152–53.)
Enrichment B in the Appendix more fully develops the theme of establishing the cause of Zion.
“A mystery is a truth that cannot be known except through divine revelation—a sacred secret” (Smith and Sjodahl, Commentary, p. 141; see also D&C 42:61, 65; 76:5–10; 89:18–19; 1 Nephi 10:19; Alma 12:9–11).
President Joseph Fielding Smith defined mysteries in a similar way: “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.)
A common expression heard in the Church is that we should stay away from the “mysteries,” yet these verses speak of the mysteries in a very positive sense, promising them to the righteous who seek after them. Elder Bruce R. McConkie explained the seeming contradiction:
“There is also a restricted and limited usage of the expression mysteries; it is more of a colloquial than a scriptural usage, and it has reference to that body of teachings in the speculative field, those things which the Lord has not revealed in plainness in this day. It is to these things that reference is made when the elders are counseled to leave the mysteries alone.
“‘Oh, ye elders of Israel, hearken to my voice,’ the Prophet said, ‘and when you are sent into the world to preach, tell those things you are sent to tell; preach and cry aloud, “Repent ye, for the kingdom of heaven is at hand; repent and believe the gospel.” Declare the first principles, and let mysteries alone, lest ye be overthrown. Never meddle with the visions of beasts and subjects you do not understand.’ (Teachings, p. 292.)” (Mormon Doctrine, p. 524.)
See Notes and Commentary for Doctrine and Covenants 8:6–9.
Elder Bruce R. McConkie spoke of the Lord’s promise of revelation to His Saints, pointing out that “it is the privilege and the right of every member of the Church to receive revelation and to enjoy the gifts of the Spirit. When we are confirmed members of the Church, we receive the gift of the Holy Ghost, which is the right to the constant companionship of that member of the Godhead, based on faithfulness. The actual enjoyment of this gift depends upon personal worthiness. . . .
“It is the right of members of the Church to receive revelation. Joseph Smith said: ‘. . . God hath not revealed anything to Joseph, but what he will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them. . . .’ (Teachings, p. 149.) . . .
“Also: ‘It is the privilege of every Elder to speak of the things of God; and could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next week, or any other time. . . .’ (Teachings, p. 9.) . . .
“Religion comes from God by revelation and deals with spiritual things; and unless and until a man has received revelation, he has not received religion, and he is not on the path leading to salvation in our Father’s kingdom.” (In Conference Report, Apr. 1971, pp. 100–101.)
“Salvation in its true and full meaning is synonymous with exaltation or eternal life and consists in gaining an inheritance in the highest of the three heavens within the celestial kingdom. With few exceptions this is the salvation of which the scriptures speak. It is the salvation which the saints seek. It is of this which the Lord says, ‘There is no gift greater than the gift of salvation.’ (D. & C. 6:13.) This full salvation is obtained in and through the continuation of the family unit in eternity, and those who obtain it are gods. (D. & C. 131:1–4; 132.)” (McConkie, Mormon Doctrine, p. 670.)
“Men’s thoughts are secret and cannot be pried into by other men, or for that matter by devils” (McConkie, Mormon Doctrine, p. 777; see also 1 Kings 8:39).
“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).
Revelation can come in many ways and in various degrees of directness. In some cases God Himself may appear to a person; in other cases He may send an angel, show a vision, or speak through the whisperings of the still, small voice. Here the Lord bore witness to Oliver Cowdery of one way of giving revelation—a feeling of peace. When one is torn with despair or confusion, the sweet feeling of peace conveyed by the Comforter can instantly dispel the turmoil that reigned in the soul previously. Such a feeling is a real, definable experience, and as much a revelation as a vision, though more subtle and less direct in the way it is given.
See Doctrine and Covenants 8:1, 11.
The wicked people of the Savior’s day had power to bring about the Crucifixion, but they could not stop His work, nor could they destroy His soul so that He would not be exalted in the life hereafter. The Lord said here that the worst thing that could happen to Joseph Smith and Oliver Cowdery because of their work and their testimonies was death, but that their deaths would not stop the latter-day work of the Lord nor would the wicked have power to destroy their souls. Oliver Cowdery later lost faith and left the Church for a time, but Joseph Smith remained faithful and was eventually killed.
President Joseph Fielding Smith wrote the following concerning Oliver Cowdery and the martyrdom of Hyrum Smith: “Had Oliver Cowdery remained true, had he been faithful to his testimony and his calling as the ‘Second Elder’ and Assistant President of the Church, I am just as satisfied as I am that I am here that Oliver Cowdery would have gone to Carthage with the Prophet Joseph Smith and laid down his life instead of Hyrum Smith. That would have been his right. Maybe it sounds a little strange to speak of martyrdom as being a right, but it was a right. Oliver Cowdery lost it and Hyrum Smith received it. According to the law of witnesses—and this is a divine law—it had to be.” (Doctrines of Salvation, 1:221–22.)
The future of the Apostle John, sometimes called “the Beloved” or “the Revelator,” is a mystery to the world. Confusion comes because of the statement in John 21:20–23. Referring to John and speaking to Peter, the Savior said: “If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple [John] should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?”
From this statement questions naturally arise: Did John die? If not, what is his status? If he did, why did Jesus make the statement? The issue has been debated for centuries among the various Christian denominations, with some scholars saying that he indeed died and was buried at Ephesus, while others believe he still walks the earth. A third school of thought states that even though he was buried at Ephesus, he is not really dead but simply sleeps in the grave until the Second Coming of the Savior. (See Sperry, Compendium, pp. 66–67.)
Joseph Smith and Oliver Cowdery finally solved the issue through an appeal to the Lord. The Prophet Joseph Smith recorded: “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, 1:35–36.)
The result of their inquiry is given in the heading of section 7. It is not known whether Joseph saw the parchment referred to and was given power to translate it, or if its contents were revealed to Joseph without his seeing the original source. It makes no difference, since the material was given by revelation to the Prophet.
See 3 Nephi 28:1–7 for a similar account of the Nephite disciples’ receiving the same gift because they had the same desires as John.
This passage does not refer to the fact that a person would never die, for all must die (see 1 Corinthians 15:22). Even Christ died, though he had power over death (see John 10:17–18). To one who has power over death, death is held in abeyance according to the will of God (see Matthew 16:28; Mark 9:1; Luke 9:27; 3 Nephi 28:7–8). Such persons are called translated beings (see 3 Nephi 28:1–40; McConkie, Mormon Doctrine, pp. 804–8).
The Prophet Joseph Smith said that “translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions.” (History of the Church, 4:425; for further discussion of translated beings see Smith, Teachings, pp. 170–71; Taylor, Mediation and Atonement, pp. 74–78.)
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Heber C. Kimball recorded the appearance of John the Beloved in the Kirtland Temple. |
Five of the books of the Bible were written by John: the Gospel of John, three epistles, and the book of Revelation. The world’s most widely distributed book is the Bible, portions of which have been translated into 2,233 languages as of 2000. It has been estimated that between 1815 and 1999 some 3.88 billion Bibles were printed (see Guinness World Records 2002, p. 138). Certainly John’s written prophecy has gone forth among the nations.
The Apostle John ministered to the Prophet Joseph Smith and Oliver Cowdery in 1829 when he assisted Peter and James in the restoration of the Melchizedek Priesthood (see D&C 27:12).
In a conference of the Church on 3 June 1831, the Prophet Joseph Smith taught concerning John’s ministry: “John the Revelator was then among the Ten Tribes of Israel who had been led away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion” (History of the Church, 1:176).
Elder Heber C. Kimball recorded an appearance of John in the Kirtland Temple:
“When the Prophet Joseph had finished the endowments of the First Presidency, the Twelve and the Presiding Bishops, the First Presidency proceeded to lay hands upon each one of them to seal and confirm the anointing; and at the close of each blessing the whole of the quorums responded to it with a loud shout of Hosanna! Hosanna! etc.
“While these things were being attended to the beloved disciple John was seen in our midst by the Prophet Joseph, Oliver Cowdery and others.” (In Whitney, Life of Heber C. Kimball, pp. 91–92.)
“The keys of the ministry which John says (Sec. 7:7) were given to Peter, James and himself, constituted the authority of Presidency of the Church in their dispensation. (See D.H.C., Vol. 3:387; Matt. 17:1–9; D. & C. 81:1–2.) These keys were given at the transfiguration to these three Apostles, and they in turn gave them to Joseph Smith and Oliver Cowdery in this dispensation. (D. & C. 27:12–13; 128:20.)” (Smith, Church History and Modern Revelation, 1:49.)
Joseph Smith and Oliver Cowdery had received from God the gift to translate ancient records (see D&C 6:25–28). From the beginning of their work together Joseph Smith translated and Oliver Cowdery acted as scribe. Oliver Cowdery desired to have a more active role in the translating process, and so the Prophet inquired of the Lord through the Urim and Thummim and received a revelation (see Smith, Church History and Modern Revelation, 1:50).
The Prophet Joseph wrote: “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, 1:36).
The Lord giveth liberally to the spiritually prepared if they will only ask in faith, nothing wavering (see James 1:5–6). This promise was repeated to Oliver Cowdery, but it is available to all faithful Saints (cf. 3 Nephi 18:19–20). It was this promise that opened the heavens in the present dispensation (see JS—H 1:11–18).
President Joseph Fielding Smith explained that “the Lord seemed perfectly willing that Oliver Cowdery as well as Joseph Smith should engage in this labor of translating the plates, and he gave in some detail what qualifications are necessary for the reception of knowledge by revelation and also the procedure necessary in translating ancient records. Oliver was informed that this power could not be received except by the exercise of faith with an honest heart, and by this faith, knowledge of the ancient records and their engravings should be made known. . . .
“The Lord told him that he was to continue as scribe until the translation of the Book of Mormon was completed, and that there were other ancient records to come forth, and that he might have the privilege of translating these at some future day if he would remain faithful. We learn from the Book of Mormon that there are many records and that at some time, when the people are prepared by faith to receive them, that they shall also be translated and published for the knowledge and salvation of the faithful. (II Nephi 27:7–8; III Nephi 26:6–11; Ether 3:22–28; 4:5–7.)” (Church History and Modern Revelation, 1:50, 52.)
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Oliver Cowdery was a scribe to Joseph Smith. |
Elder George Q. Cannon taught that “the same spirit of revelation that Moses had . . . rests upon him who holds the presidency as senior apostle in the midst of the people of God. The apostles of this Church have all the authority, they have all the keys, . . . all the spirit of revelation necessary to lead this people into the presence of the Lamb in the celestial kingdom of our God. . . .
“. . . You will find it so to your entire satisfaction if you will listen to their counsels and be guided by them.” (In Journal of Discourses, 21:270–71.)
Enrichment C in the Appendix contains a more complete discussion of personal revelation and how it is received.
Oliver Cowdery was given the gift of understanding the voice of the Spirit. If he hearkened to the inspiration of the Holy Ghost, he could protect himself from those who would seek to bring about his physical death and also from those who would tempt him to sin and thus bring his soul “to destruction” (D&C 8:4).
Concerning the destruction of the soul, President Joseph Fielding Smith wrote:
“A soul cannot be destroyed.
“Every soul born into this world shall receive the resurrection and immortality and shall endure forever. Destruction does not mean, then, annihilation. When the Lord says they shall be destroyed, he means that they shall be banished from his presence, that they shall be cut off from the presence of light and truth, and shall not have the privilege of gaining this exaltation; and that is destruction.” (Doctrines of Salvation, 2:227–28; see also Alma 12:16; Helaman 14:18.)
The Lord’s response to those who neglect gifts He gives them is recorded in Matthew 25:14–29; 2 Nephi 28:30; D&C 9:1, 5, 10–11.
“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, 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.)
President J. Reuben Clark Jr. declared:
“As I think about faith, this principle of power, I am obliged to believe that it is an intelligent force. Of what kind, I do not know. But it is superior to and overrules all other forces of which we know. . . .
“[We] have had this great power given unto us, this power of faith. What are we doing about it? Can you, can we, do the mighty things that the Savior did? Yes. They have been done by the members of the Church who had the faith and the righteousness so to do. Think of what is within your power if you but live the Gospel, if you but live so that you may invoke the power which is within you.” (In Conference Report, Apr. 1960, p. 21.)
In its infancy the Church required stalwart leaders who had been trained in the ways of the Lord. One such leader was Oliver Cowdery, a capable young man eager to do the work of God.
But Oliver was not content merely to assist in the work of translating by serving as Joseph’s scribe. He wanted to translate as Joseph did. The Lord’s desire, on the other hand, was for Oliver to continue to serve as scribe and then seek for greater gifts (see D&C 9:2–3). Oliver, however, became impatient and was given permission to translate on his own. Doctrine and Covenants 9 is an explanation of Oliver’s failure to translate as he had wished.
President Joseph Fielding Smith pointed out that “it seems probable that Oliver Cowdery desired to translate out of curiosity, and the Lord taught him his place by showing him that translating was not the easy thing he had thought it to be. In a subsequent revelation (Sec. 9), the explanation was made that Oliver’s failure came because he did not continue as he commenced, and the task being a difficult one, his faith deserted him. The lesson he learned was very necessary, for he was shown that his place was to act as scribe for Joseph Smith and that it was the latter who was called and appointed by command of the Lord to do the translating. There must have been some desire on the part of Oliver Cowdery to be equal with the Prophet and some impatience in having to sit and act as scribe, but when he failed to master the gift of translating, he was then willing to accept the will of the Lord.” (Church History and Modern Revelation, 1:50–51.)
The Lord assigned Oliver’s failure to translate to the fact that he did not translate according to that which he desired of the Lord. Oliver had to learn that translating as Joseph Smith was doing was by the gift and power of God. Evidently, Oliver had received sufficient instruction, but instead went his own way, using his own wisdom. He was therefore stopped from translating (see v. 5).
The Book of Mormon teaches that there are many records of God’s dealings with His children yet to come forth (see 2 Nephi 27:7–8; 3 Nephi 26:6–11; Ether 3:22–28; 4:5–7). Several years after this revelation was given, the records from which the book of Abraham was translated fell into Joseph Smith’s hands. Perhaps this was one of those other records which the Lord had in mind. It should also be remembered that a portion of the gold plates was sealed. These too shall come forth some time in the future and may have been among those referred to in this statement by the Lord.
President Joseph Fielding Smith indicated how both Oliver Cowdery and the general Church membership contributed to the failure of the Saints to have these records today: “It is possible that some of them might have been translated had the people received the Book of Mormon with full purpose of heart and had been faithful to its teachings. This was the promise the Lord made through Mormon. He said he would try the faith of the people and if they were willing to accept the lesser things (i.e., the Book of Mormon) then he would make known to them the greater things. That we have failed in this is very apparent, we have not accepted the revelations in the Book of Mormon, neither in the Doctrine and Covenants, with that faith and willingness to know the will of the Lord which would entitle us to receive this greater information. Oliver Cowdery was a party to this failure by turning away from the Church for a number of years when it needed his service. He therefore lost his privilege to translate through his own disobedience, and the people have lost the privilege of receiving the ‘greater things’ spoken of by the Lord to Mormon (III Nephi 26:8–11) until the day shall come when they are willing to be obedient in all things and will exercise faith such as was had by the brother of Jared. It should be remembered that such faith has rarely been seen on the earth. It appears, therefore, that we must wait until the reign of unrighteousness is at an end before the Lord will give to the people these writings, containing ‘a revelation from God, from the beginning of the world to the ending thereof.’ (II Nephi 27:7.)” (Church History and Modern Revelation, 1:52–53.)
Without question the Lord knew in 1829 that Oliver would eventually leave the Church. Some have thought this was why the Lord said, “It is wisdom in me that I have dealt with you after this manner.” (D&C 9:6.) The Lord, however, does not punish a person for sins he has not yet committed, even though He knows that he will commit them sometime in the future. Oliver had demonstrated by his present insufficient faith that it was better for him to wait for a season before he translated. Also, Joseph needed a scribe, and Oliver’s impatience at being only a scribe had been satisfied since he had learned that translation was not nearly as simple a task as it first appeared. It was therefore wisdom in God to have Oliver wait.
“Spiritual effort, as well as mental and physical effort, was required in order to translate the sacred records of the Book of Mormon. Oliver Cowdery thought that all he needed to do in order to translate was to ask the Lord, but here he is told that he must also ‘study it out’ in his mind as well as to ask the Lord whether or not it is right. The Lord also gives Oliver a key so that he will know when the translation is right: his bosom shall burn within him.” (Ludlow, Companion, 1:94.)
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“You must study it out in your mind; then you must ask me if it be right” (D&C 9:8). |
Elder S. Dilworth Young said: “If I am to receive revelation from the Lord, I must be in harmony with him by keeping his commandments. Then as needed, according to his wisdom, his word will come into my mind through my thoughts, accompanied by a feeling in the region of my bosom. It is a feeling which cannot be described, but the nearest word we have is ‘burn’ or ‘burning.’ Accompanying this always is a feeling of peace, a further witness that what one heard is right. Once one recognizes this burning, this feeling, this peace, one need never be drawn astray in his daily life or in the guidance he may receive.” (“The Still Small Voice,” Ensign, May 1976, p. 23.)
Elder John A. Widtsoe wrote that the Prophet received revelation in different ways as he matured in his calling. At first his communications with the heavens were direct—visitations from God, His Son, and angels. Then he used the Urim and Thummim as a medium. Finally, “he learned to bring his mind into such harmony with divine forces that it became, as it were, itself a Urim and Thummim to him; and God’s will was revealed without the intervention of external aids” (Widtsoe, Joseph Smith, p. 267.)
Though the principle of studying something out in one’s mind and seeking confirmation through the burning of the bosom or a stupor of thought was given to Oliver Cowdery to use in translating the Book of Mormon, this process of receiving revelation can be of value to all Saints. President Joseph Fielding Smith explained that “a similar privilege is given to any member of the Church who seeks knowledge in the spirit of prayer and faith. The Lord will cause the feeling of security and truth to take hold of the individual and burn within the bosom, and there will be an overwhelming feeling that the thing is right. Missionaries have felt the manifestation of this gift while laboring in the field; when searching the scriptures; when speaking before congregations on the streets and in public gatherings. When you have been listening to some inspired speaker who has presented a new thought to you, have you not felt that burning within and the satisfaction in your heart that this new thought is true? On the other hand, have you experienced the feeling of stupor, gloom, or uneasiness when some thought has been presented which was in conflict with the revealed word of the Lord, and you have felt by this manifestation of the Spirit that what was said is not true? It is a great gift, which all may receive, to have this spirit of discernment, or revelation, for it is the spirit of revelation.” (Church History and Modern Revelation, 1:51.)
Given here is an additional reason Oliver Cowdery failed in his efforts to translate: he “feared” (D&C 9:11). Fear is the result of a lack of faith and an unwillingness to follow through. Had Oliver continued as he commenced, the gift of translation would have been his (see v. 5). As it was, he feared and consequently lost the proffered gift.
“As indicated in this revelation, the Lord had given Oliver Cowdery the right to translate part of the record. When Oliver failed in his attempts, the Lord gave unto his ‘servant Joseph sufficient strength, whereby it is made up.’ Thus, the total responsibility for translation was left with Joseph.” (Ludlow, Companion, 1:96.)
“As soon as the 116 pages of manuscript had been lost through the carelessness of Martin Harris, the Urim and Thummim was taken from the Prophet. The sacred instrument was restored after a short time, and the Revelation in Section 3, especially rebuking Martin Harris, was received. Then both the plates and the Urim and Thummim were removed for a few days. It was necessary that the young Prophet should learn the lesson that he was entirely dependent on the Lord. When they were restored, he received the Revelation in Section 10, containing instructions to himself with regard to the lost portion of the manuscript.” (Smith and Sjodahl, Commentary, p. 49.)
Concerning the circumstances that surrounded the reception of this revelation, Joseph Smith wrote: “After I had obtained [Doctrine and Covenants 3], both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: [D&C 10]” (History of the Church, 1:23).
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Lucy Mack Smith, mother of the Prophet |
Lucy Mack Smith gave a vivid description of the darkness her son Joseph felt when he learned that the 116 pages were lost:
“I besought him not to mourn so, for perhaps the Lord would forgive him, after a short season of humiliation and repentance. But what could I do to comfort him, when he saw all the family in the same situation of mind as himself; for sobs and groans, and the most bitter lamentations filled the house. However, Joseph was more distressed than the rest, as he better understood the consequences of disobedience. And he continued pacing back and forth, meantime weeping and grieving, until about sunset, when, by persuasion, he took a little nourishment.
“The next morning, he set out for home. We parted with heavy hearts, for it now appeared that all which we had so fondly anticipated, and which had been the source of so much secret gratification, had in a moment fled, and fled forever.” (History of Joseph Smith, p. 129; see also Historical Background for D&C 3.)
Now that the Prophet Joseph Smith had again received the Urim and Thummim and the plates, perhaps he felt that he needed to make up for lost time. The Lord, however, counseled him not to “run faster or labor more” than he had strength (D&C 10:4).
The same counsel was given by King Benjamin in the Book of Mormon. After giving his people an extensive discourse on the attributes of a Saint, he said, “And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.” (Mosiah 4:27.) In the Lord’s counsel to the Prophet Joseph Smith and in King Benjamin’s to the Nephites, the emphasis is on diligence and direction rather than on speed in climbing the path to exaltation (see also D&C 84:43). Overzealous effort without wisdom and patience leads to errors.
Sometimes prayer is thought of only as vocal petitions to God. President Joseph F. Smith counseled: “It is not the words we use particularly that constitute prayer. Prayer does not consist of words, altogether. True, faithful, earnest prayer consists more in the feeling that rises from the heart and from the inward desire of our spirits to supplicate the Lord in humility and in faith, that we may receive his blessings.” (Gospel Doctrine, p. 219.)
Because prayer involves one’s feelings toward God, would not the command to “pray always” involve a condition of feeling that one has for God? The Apostle Paul wrote: “Pray without ceasing. In every thing give thanks.” (1 Thessalonians 5:17–18.) Could not a feeling of gratitude and love for Heavenly Father and a constant yearning to live to please Him be considered a way to pray always? Amulek gave similar counsel when he said, “Let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you” (Alma 34:27; italics added).
The benefit comes from an ongoing prayerful attitude coupled with regular formal prayers. Prayer is the source of the power necessary to overcome Satan and his servants.
From the text it appears that the men who had taken the manuscript (see vv. 8–27) and who had allowed themselves to fall under the power and influence of Satan were seeking to show that Joseph Smith was not a prophet but a fraud and that the Book of Mormon was false. Thus they would destroy Joseph Smith’s claim to be a prophet and destroy, or bring to naught, his influence among men. Similarly, by “showing” that the Book of Mormon was false, they would also destroy that part of the work of the Lord in the latter days. So, in verse 6, “destroy” means to negate or to bring to naught. The same meaning is given in verses 7, 12, 19, 23, 25, 43, 52, and 54. “Destroy” in verse 27 and “destruction” in verse 22 mean to bring about spiritual death and the eventual destruction of the soul.
Because Martin Harris lost the manuscript of the first part of the Book of Mormon, Joseph Smith was not allowed to translate for a time (see D&C 3:12–14). It appears that Martin Harris later wanted to view the plates themselves, but the Lord denied him permission until he humbled himself (see D&C 5:1–3). He was then permitted to see the plates as one of the Three Witnesses. Even though Martin Harris was not intentionally trying to destroy the Prophet and his work, his actions helped those who were seeking his destruction.
Section 10 gives a partial list of some of the methods Satan uses to attack the truth.
Verse 20. He stirs up the wicked to iniquity against the righteous.
Verse 24. He inspires the wicked to anger against God’s work.
Verses 25–36. He uses deceptions, lies, and flattery. Many sections of the Doctrine and Covenants were given to help the Saints detect the deceptions of Satan (see D&C 28, 43, 45, 46, 49, 50, 52). The subject of avoiding deception is dealt with at length in Enrichment J in the Appendix.
Verse 63. He encourages contention over doctrine. Jesus upbraided the Nephites for this problem (see 3 Nephi 11:28–29). The Lord warned Joseph that Satan would use this method among the members of the Church.
The Lord says He would hold accountable those who sought to destroy His work. Though Satan is behind it, men have their agency either to reject or to follow the promptings of the adversary and therefore are held accountable before the Lord. (See also D&C 93:31–32.)
President Joseph F. Smith explained how Lucifer functions: “By every possible means he seeks to darken the minds of men and then offers them falsehood and deception in the guise of truth. Satan is a skillful imitator, and as genuine gospel truth is given the world in ever-increasing abundance, so he spreads the counterfeit coin of false doctrine. Beware of his spurious currency, it will purchase for you nothing but disappointment, misery and spiritual death. The ‘father of lies’ he has been called, and such an adept has he become through the ages of practice in his nefarious work, that were it possible he would deceive the very elect.” (“Witchcraft,” Juvenile Instructor, Sept. 1902, p. 562.)
Elder Spencer W. Kimball said that Satan “will use his logic to confuse and his rationalizations to destroy. He will shade meanings, open doors an inch at a time, and lead from purest white through all the shades of gray to the darkest black.” (Faith Precedes the Miracle, p. 152; see also Moroni 7:17.)
This verse is the Lord’s warning to the Prophet Joseph Smith. Why was Satan so concerned about Joseph Smith’s testimony and about the coming forth of the Book of Mormon? He, of course, has opposed the work of God in all dispensations, but in this last dispensation the forces restored by Joseph Smith (including the Book of Mormon, the priesthood powers, and the establishment of the kingdom) will roll forth until they fill the whole earth (see Daniel 2:44). Zion will be established, and Babylon (Satan’s dominions) will be utterly overthrown. Satan himself will be bound and have no power for a thousand years (see Revelation 20:1–2; 1 Nephi 22:22–26). Is it any wonder that Satan sought from the beginning to destroy Joseph and to overthrow the work? The Prophet Joseph Smith’s mission signaled the eventual triumph of God’s kingdom over Satan’s.
Centuries before the Prophet Joseph Smith was born, Nephi testified that God had commanded him to make two sets of plates (the large plates of Nephi and the small plates of Nephi), the purpose of which Nephi did not understand (see 1 Nephi 9:5–6). Mormon, who lived almost a thousand years after Nephi, included the small plates of Nephi with his abridgment, admitting that he did not understand why, save the Lord had commanded him to do it (see Words of Mormon 1:3–7).
The loss of the 116-page manuscript makes it apparent why the Lord commanded Nephi and Mormon to do what they did. Joseph was told to leave the portion he had already translated from the large plates and start again with Nephi’s record.
Knowing that God sees the end from the beginning should give us confidence in Him as we live in the present and work toward the future. To better understand the foreknowledge of God see Isaiah 42:9; 48:3; Jeremiah 1:4–5; Acts 2:23; 17:26; Romans 11:2; 1 Peter 1:2; 1 Nephi 20:3; Alma 13:3, 7; 40:10; Helaman 8:8; Moroni 7:22; D&C 1:17; 38:2; Moses 1:6; Abraham 2: