Joseph Smith taught that faith is a key to the power of God.
This revelation was received by the Prophet Joseph Smith on the bank of the Missouri River, McIlwaine’s Bend, on 12 August 1831. The Prophet wrote:
“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: [D&C 61].” (History of the Church, 1:202–3.)
The Lord commanded the elders to bear record of Satan and his power upon the waters (see D&C 61:4, 19), and of the power of God for the benefit of the faithful (see vv. 1, 6). To fulfill this responsibility, it would be necessary for them to come in contact with people, hence, the Lord’s reminder that while traveling by canoe they were not able to meet people who needed to hear the gospel message (see vv. 3–5, 20–22, 30–32).
President Joseph Fielding Smith pointed out how “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, 1:224; 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.)
These men were to purchase a printing press and transport it to Missouri. William W. Phelps was to be the printer for the Church (see D&C 55:4; 57:11), and Sidney Gilbert had been appointed purchasing agent (see D&C 57:6).
Elder B. H. Roberts explained: “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, 1:262–63.)
“At the time of this revelation Cincinnati was only a village, yet it was like other western towns such as Independence, the gathering place of many who had been forced to flee from the larger cities because of the violation of the law. In all the border towns in that day wickedness to a very great extent prevailed. After fulfilling their mission in Cincinnati these two brethren [the Prophet Joseph and Sidney Rigdon] were to continue their journey back to Kirtland.” (Smith, Church History and Modern Revelation, 1:225.)
No one knows the exact time of Christ’s coming. The Prophet Joseph Smith 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, 6:254.)
While the Prophet and his party were on their way home from Missouri during August 1831, they met some of the elders who were going to Missouri. Joseph Smith wrote: “On the 13th [of 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: [D&C 62]” (History of the Church, 1:205). The elders were not identified in the Prophet’s history, but Reynolds Cahoon named them as follows: Hyrum Smith, John Murdock, Harvey Whitlock, and David Whitmer (see Journal History, 13 August 1831).
“Succor means ‘to go to the aid of one in want or distress’ or ‘to relieve.’ Fortunately, the Savior succors those ‘who are tempted’ so they will not commit sin, and if they should sin, he will succor them if they repent.” (Ludlow, Companion, 1:330.)
Missionary work has a redemptive effect for the missionary as well as the convert. The Apostle James wrote, “He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20). Of that teaching, Elder Bruce R. McConkie wrote: “By reclaiming an erring brother, we save both him and ourselves. Our sins are hidden (remitted) because we ministered for the salvation and blessing of another member of the kingdom. In principle this special reward for Christ’s ministers applies also to those who preach the gospel and bring souls into the kingdom. The minister is rewarded with salvation and, of necessity, in the process, is freed from his own sins. (D. & C. 4:1–4.)” (Doctrinal New Testament Commentary, 3:279.)
Smith and Sjodahl noted that “in this Revelation we are told that angels are scrutinizing the records kept of the testimonies of the Elders, and that they rejoice over the witnesses. It appears from this that the ministry on earth has its effects beyond the veil as well as on this side. An Elder who bears his faithful testimony to the truth does not know how far-reaching the result may be, though his visible audience may consist of but few.” (Commentary, p. 371.)
See Doctrine and Covenants 58:61–63.
See Doctrine and Covenants 35:24; 39:13; 49:25; 52:42.
John Murdock was so ill on this occasion that he was unable to pursue his journey to Zion without some assistance. After this revelation was given, the four missionaries (John Murdock, David Whitmer, Harvey Whitlock, and Hyrum Smith) put their money together and bought a horse for John Murdock to ride, by which means they were able to continue their travels.
On 27 August 1831 Joseph Smith and his party returned to Kirtland, Ohio, from their first trip to Zion, bringing news that the center place of Zion was now known. “When the report spread among the members of the Church that the Lord had revealed definitely where the city New Jerusalem was to be built, naturally there was rejoicing and many expressed the desire to know what they were to do in order to obtain inheritances. The Lord has given instruction repeatedly that all who go to Zion shall obey His law—the celestial law on which Zion was to be built. Those who were weak in the faith, or indifferent to the commandments, were warned that they would not be made welcome in that land unless they repented. ‘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.’ These are the words by which this revelation is introduced.” (Smith, Church History and Modern Revelation, 1:229.)
The Prophet Joseph Smith explained: “In these infant days of the Church, there was a great anxiety to obtain the word of the Lord upon every subject that in any way concerned our salvation; and as the land of Zion was now the most important temporal object in view, I enquired of the Lord for further information upon the gathering of the Saints, and the purchase of the land, and other matters, and received the following: [D&C 63].” (History of the Church, 1:207.)
The Lord in His revelations teaches the Saints that in order for them to inhabit Zion, they must be a righteous people (see D&C 58–59, 97, 101, 103, 105). The Lord opened this revelation with a solemn reminder that His commandments are not to be taken lightly and that those who ignore them or rebel against them will be punished. The reminder was necessary, since many of the early Saints claimed to be anxious to build Zion but were not being obedient to the laws God had revealed. The Prophet Joseph Smith also tried to teach the Saints the same principle: “We know not what we shall be called to pass through before Zion is delivered and established; therefore, we have great need to live near to God, and always be in strict obedience to all His commandments, that we may have a conscience void of offense toward God and man” (Teachings, p. 32).
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Joseph Smith taught that faith is a key to the power of God. |
These verses contain a very important statement on the relationship between faith and works and the miraculous powers, or signs, that accompany faith.
The process by which faith, or power, is developed is one of testing. The Lord gives certain principles, and by obedience to them, blessings and power follow. But one has no proof of that promise until one acts on the basis of trust or belief. Then comes the confirmation of the reality of the principle, but only after one acts in faith and trust. That is why James taught that “faith, if it hath not works, is dead, being alone” (James 2:17). Moroni taught the same principle when he explained that the evidence that the principles are true and will bring power cannot be known for sure at first, but can only be hoped for until one acts on the principle: “Faith is things which are hoped for and not seen; wherefore, . . . ye receive no witness [confirmation] until after the trial of your faith” (Ether 12:6).
The Lord will give confirming evidence of all gospel principles if we are willing to act on the basis of faith. Imagine a person who says, “Before I pay my tithing, I must know for sure that it is a true principle.” The Lord’s way is just the opposite. He says, “First act in faith and pay your tithing, then I will give you evidence it is a true principle.” The Savior taught this relationship during His mortal ministry: “If any man will do his will, he shall know of the doctrine” (John 7:17).
When we understand this process, we can see why sign seeking is condemned. Someone who demands outward evidence of the power of God as a condition for believing is seeking to circumvent the process by which faith is developed. He wants proof without price. As with the adulterer, he seeks the results without accepting the responsibility. Thus it is a wicked and adulterous generation that seeks signs.
The Prophet Joseph Smith said: “I will give you one of the Keys of the mysteries of the Kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man.” (Teachings, pp. 156–57.)
Thought always precedes action, as President David O. McKay explained: “Let me make it simple. Many years ago a young man came to me while I was president of the European Mission and made a confession of a wrong and sinful act. He justified himself by saying that he happened to be in a bookstore at the closing hour, and when the door was locked he yielded to temptation. He rather blamed the circumstances for his fall.
“But I said, ‘It wasn’t the circumstances; it wasn’t the locked door, nor the enticement. You had thought of that before you went to that bookstore. If you had never thought of that act, there would have been no circumstance strong enough to entice or to tempt you, a missionary to fall. The thought always precedes the act.’” (“Cleanliness Is Next to Godliness,” Instructor, Mar. 1965, p. 86.)
Notes and Commentary for Doctrine and Covenants 42:23–24 contains a more extended discussion of this subject.
Elder Bruce R. McConkie explained that brimstone is “sulfur, an easily melted, very inflammable mineral which burns with a blue flame and emits a suffocating odor. . . .
“The nature of burning brimstone is such that it perfectly symbolized to the prophetic mind the eternal torment of the damned. Accordingly we read that the wicked are ‘tormented with fire and brimstone’ (Rev. 14:9–11; 19:20; 20:10), or in other words that ‘their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end.’ (2 Ne. 9:16; Alma 12:17.) This burning scene, a horrifying ‘lake of fire and brimstone,’ symbolizes ‘endless torment’ (2 Ne. 9:19, 26; 28:23; Jac. 6:10; Alma 14:14; D. & C. 76:36); those who find place therein are subject to the second death.” (Mormon Doctrine, pp. 280–81.)
“The earth will pass through two changes which might be called transfigurations:
“1. At the beginning of the Millennium, it will be raised from its present telestial to a terrestrial state, and only the righteous will have a place on earth at that time.
“2. After the thousand years are ended, the earth will be celestialized and the faithful who are worthy of that glory will receive their permanent inheritance thereon.” (Cowan, Doctrine and Covenants, p. 101; see also D&C 77; 88:17–20, 25–26; 101: 24–25; 130:4–11.)
President Joseph Fielding Smith explained that land in Zion was to be purchased. “This fact was taught the early members. They were warned against creating antagonism among their neighbors, many of whom were extremely bitter towards the members of the Church. The Lord said the land could not be obtained by the shedding of blood. Those who had the privilege of assembling there should not go up to Zion in haste, but gradually. The reason for this advice is apparent, for haste would lead to confusion, unsatisfactory conditions and pestilence, and then, also, it creates consternation and fear in the hearts of their enemies and arouses greater opposition. Satan desired to destroy them and in his anger endeavored to stir them up to strife and contention as well as the older settlers in Missouri.” (Church History and Modern Revelation, 1:232.)
The Prophet Joseph Smith “explained concerning the coming of the Son of Man; also that 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, 4:11.)
These verses describe a millennial condition. See also Doctrine and Covenants 43:32; 45:57–58; 101:24–34; 3 Nephi 28:8; Isaiah 65.
Many places in the Doctrine and Covenants use phrases or concepts from New Testament parables (see, for example, Notes and Commentary on D&C 40:2; 45:36–37, 56–57; 60:13; 86:1–7.) Here is yet another example. The phrase “foolish virgins” refers to the five virgins in the parable who did not have sufficient oil in their lamps (see Matthew 25:1–13).
“Sidney Rigdon had been instructed, by revelation (Sec. 58:50), to write a description of the Land of Zion. His first effort was not acceptable to God. The reason for his failure is stated. He was too proud to receive counsel. He was, however, given another chance, and his second effort proved a success and was accepted.” (Smith and Sjodahl, Commentary, p. 384.)
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James E. Talmage gave instructions on profanity. |
To take the name of the Lord in vain is often thought of only as profanity. Elder James E. Talmage offered a broader definition:
“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 that is in defiance of his commandments, since we have taken his name upon ourselves.” (In Conference Report, Oct. 1931, pp. 53.)
Dealing with sacred things in an appropriate manner is discussed in Notes and Commentary for Doctrine and Covenants 88:121.
“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.” (Smith, Church History and Modern Revelation, 1:234–35.)
Smith and Sjodahl noted that “John, in his First Epistle, says: ‘Whatever is born of God overcometh the world,’ (5:4); and, ‘who is he that overcometh the world, but he that believeth that Jesus is the Son of God’ (v. 5)? What he wants to say is that as long as we follow our desires to conform to the habits and customs of the world, the commandments of God are hard; but when we overcome that desire and do not conform to the spirit of the world, then His commandments are not difficult, and, if we really believe that Jesus is the Son of God, we shall not take any notice of the world, which is in rebellion against Him. In this Revelation the Lord, making use of an expression by the disciple whom He loved, tells the Elders of the Church that they should not conform to the world in their worship, in their life, in their amusements. Some had failed in this respect.” (Commentary, p. 389.)
Elder Bruce R. McConkie explained that “those who turn from the light and truth of the gospel; who give themselves up to Satan; who enlist in his cause, supporting and sustaining it; and who thereby become his children—by such a course sin unto death. For them there is neither repentance, forgiveness, nor any hope whatever of salvation of any kind. As children of Satan, they are sons of perdition.” (Mormon Doctrine, p. 737; see also Alma 5:41–42; Matthew 12:31–32; Hebrews 10:26–27; 1 John 5:16–17.)
President Joseph Fielding Smith explained: “The Lord declared that when he was in his ministry his disciples sought occasion against one another and failed at times to forgive in their hearts. It was this condition which prompted Peter to ask the Lord how many times he should forgive his brother, ‘till seven times?’ The Lord answered him, ‘I say not unto thee, until seven times, but until seventy times seven.’ (Matt. 18:21–22.) As the disciples of old brought upon themselves affliction and chastening, so we, when we do not have in our hearts the spirit of forgiveness, bring upon ourselves affliction and chastening from the Lord.” (Church History and Modern Revelation, 1:235.)
Elder Marion D. Hanks spoke about the importance of forgiving others:
“Someone has written: ‘. . . the withholding of love is the negation of the spirit of Christ, the proof that we never knew him, that for us he lived in vain. It means that he suggested nothing in all our thoughts, that we were not once near enough to him to be seized with the spell of his compassion for the world.’ . . .
“What is our response when we are offended, misunderstood, unfairly or unkindly treated, or sinned against, made an offender for a word, falsely accused, passed over, hurt by those we love, our offerings rejected? Do we resent, become bitter, hold a grudge? Or do we resolve the problem if we can, forgive, and rid ourselves of the burden?
“The nature of our response to such situations may well determine the nature and quality of our lives, here and eternally. . . .
“But not only our eternal salvation depends upon our willingness and capacity to forgive wrongs committed against us. Our joy and satisfaction in this life, and our true freedom, depend upon our doing so. When Christ bade us turn the other cheek, walk the second mile, give our cloak to him who takes our coat, was it to be chiefly out of consideration for the bully, the brute, the thief? Or was it to relieve the one aggrieved of the destructive burden that resentment and anger lay upon us?
“Paul wrote to the Romans that nothing ‘shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’ (Rom. 8:39.)
“I am sure this is true. I bear testimony that this is true. But it is also true that we can separate ourselves from his spirit. . . .
“In every case of sin this is true. Envy, arrogance, unrighteous dominion—these canker the soul of one who is guilty of them. It is true also if we fail to forgive. Even if it appears that another may be deserving of our resentment or hatred, none of us can afford to pay the price of resenting or hating, because of what it does to us. If we have felt the gnawing, mordant inroads of these emotions, we know the harm we suffer. . . .
“It is reported that President Brigham Young once said that he who takes offense when no offense was intended is a fool, and he who takes offense when offense was intended is usually a fool. It was then explained that there are two courses of action to follow when one is bitten by a rattlesnake. One may, in anger, fear, or vengefulness, pursue the creature and kill it. Or he may make full haste to get the venom out of his system. If we pursue the latter course we will likely survive, but if we attempt to follow the former, we may not be around long enough to finish it.” (In Conference Report, Oct. 1973, pp. 15–16; Ensign, Jan. 1974, pp. 20–21.)
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The Kirtland Temple, the temple of the Restoration |
President Joseph Fielding Smith answered this question when he said that “it was in that land where the first temple in this dispensation was to be built. In that Temple the essential keys of restoration were to be revealed. It seems apparent that had all the people moved to Zion in Missouri at that time, the building of a temple would have been frustrated by the enemies of the people. . . . The restoration of the keys of the Priesthood held by the ancient prophets was essential to the progress of the Church. The Lord decreed that a house to his name should be reared in Kirtland where he could come and where he could send his messengers with these keys of power. The building of such a temple required time, and while the elders went to work with their might this house was not ready for dedication until March 27, 1836. It was on the third day of April 1836, that the Lord appeared in that house and where Elias, Moses and Elijah appeared and conferred the keys of their dispensations and authorities. How many other messengers came at that time we do not know. We know, however, that it was necessary that every key and authority should be revealed. Some were revealed, of necessity, before there was a temple to which these messengers could come, but it was according to the divine plan that keys of this nature should be revealed in a house built to the name of the Lord. The revelation in which the Lord called upon the Saints to keep a strong hold in Kirtland, was given Sept. 11, 1831. It was in March, 1836, that the house of the Lord was dedicated and the following April when these holy keys were bestowed. After this glorious event, the members of the Church were at liberty to remove to Zion. In fact there followed a few months later an apostasy, and many turned away from the Church, but some were saved, and they were under the necessity of fleeing from the place. However, the Spirit of the Lord prevailed until his work in that place was accomplished and the appointed time had passed.” (Church History and Modern Revelation, 1:237.)
Throughout the scriptures various parts of the human body are used figuratively, and this imagery is generally derived from the function of the body part. The eye, which perceives light, is used as a symbol of perception of either godly or evil things (see Matthew 5:29; 6:22–23; D&C 27:2). The ear, by which one hears, becomes a symbol of hearkening or obedience (see Deuteronomy 32:1; Revelation 2:7; D&C 33:1; 43:1).
The heart is frequently used figuratively in the Bible. One scholar indicated that in the Bible the heart is viewed as the “innermost center” of man, and is representative of:
1. The center of bodily life and power. When the heart is strengthened, the whole man is strengthened.
2. The center of the rational and emotional nature of man. It is the seat of love and hate, the center of thought and knowledge—it understands, deliberates, reflects, estimates. It is the center of feelings and affections, experiencing joy, pain, ill will, dissatisfaction, anxiety, despair, fear, and reverence.
3. The center of moral life. Many degrees of spiritual growth are found in the heart. It is the dwelling place of either Christ or Satan; it can be hard or broken; it can be a treasure of either good or evil. “The heart is the laboratory and place of issue of all that is good and evil in thoughts, words, and deeds. . . . It is the center of the entire man, the very hearth of life’s impulse.” (Unger, Bible Dictionary, “heart,” p. 462; see also Topical Guide, “heart,” 203.)
When one understands the profound imagery of the heart, one can better understand why the Lord requires the heart of man. In Doctrine and Covenants 64:34 the Lord added a willing mind to that basic requirement.
Elder Rudger Clawson asked: “What does that mean? Does it mean that if a man will not pay his tithing, that the Lord is going to send a ball of fire down from heaven and burn him up? No; the Lord does not do that way. The Lord works on natural principles. This is what it means, if I read correctly: a man who ignores the express command of the Lord, by failing to pay his tithing, it means that the Spirit of the Lord will withdraw from him; it means that the power of the priesthood will withdraw from that man, if he continues in the spirit of neglect to do his duty. He will drift away into darkness, gradually but surely, until finally (mark you) he will lift up his eyes among the wicked. That is where he will finally land; and then when the destruction comes and when the burning comes he will be among the wicked and will be destroyed; while those who observe the law will be found among the righteous, and they will be preserved. There is a God in heaven, and He had promised to shield and protect them. I tell you there is a day of burning, a day of destruction coming upon the wicked. And where will we be? Will we be with the wicked, or with the righteous?” (In Conference Report, Oct. 1913, p. 59.)
“So near is the consummation that the intervening period is called ‘today’; and, in applying this time designation in the year 1831, the Lord said: [D&C 64:23–25].
“. . . Only through watchfulness and prayer may the signs of the times be correctly interpreted and the imminence of the Lord’s appearing be apprehended. To the unwatchful and the wicked the event will be as sudden and unexpected as the coming of a thief in the night. But we are not left without definite information as to precedent signs.” (Talmage, Jesus the Christ, pp. 785–86.)
Notes and Commentary on Doctrine and Covenants 45:6 contains an explanation of why, in the Lord’s terminology, from now until He comes can be called “today.”
It seems strange that the Lord would say that blood, a symbol for descendancy, could be influenced by rebelliousness, a spiritual trait. Isn’t one either a descendant of Ephraim or not a descendant of Ephraim? The answer is no, not in the eyes of the Lord, who views His children in terms of their spiritual qualities. Paul taught this principle to the early Saints. The Jews took great pride in the fact that they were of the circumcision, that is, that they were the covenant people, circumcision being the token of that covenant. But Paul pointed out that if one of the circumcision violated the law, his “circumcision is made uncircumcision” (Romans 2:25). In other words, by transgression one excludes oneself from being a true Israelite. Paul concluded his reasoning with this statement: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Romans 2:28–29).
Nephi also understood this principle and taught: “For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel” (2 Nephi 30:2).
Ephraim received the birthright under the hands of Jacob (see Genesis 48:5–22) and was considered by the Lord to be Joseph’s firstborn (see 1 Chronicles 5:1; Jeremiah 31:9). President Joseph Fielding Smith explained why:
“It is essential in this dispensation that Ephraim stand in his place at the head, exercising the birthright in Israel which was given to him by direct revelation. Therefore, Ephraim must be gathered first to prepare the way, through the gospel and the priesthood, for the rest of the tribes of Israel when the time comes for them to be gathered to Zion. The great majority of those who have come into the Church are Ephraimites. It is the exception to find one of any other tribe, unless it is of Manasseh.
“It is Ephraim, today, who holds the priesthood. It is with Ephraim that the Lord has made covenant and has revealed the fulness of the everlasting gospel. It is Ephraim who is building temples and performing the ordinances in them for both the living and for the dead. When the ‘lost tribes’ come—and it will be a most wonderful sight and a marvelous thing when they do come to Zion—in fulfilment of the promises made through Isaiah and Jeremiah, they will have to receive the crowning blessings from their brother Ephraim, the ‘firstborn’ in Israel.” (Doctrines of Salvation, 3:252–53.)
An understanding of this mission of Ephraim helps us understand why the Lord would say that “the rebellious are not of the blood of Ephraim” (D&C 64:36).
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Priesthood is the stewardship of the house of Ephraim. |
“At Hiram, several important conferences were held. There [sixteen] Revelations were received, including the memorable vision recorded in Section 76. There a mob, excited by the agitation of Ezra Booth, who had denied the faith and become an enemy, tried to take the life of the Prophet and Sidney Rigdon. No doubt, this Revelation came to strengthen them for the work and experiences before them.” (Smith and Sjodahl, Commentary, p. 397.)
The Prophet Joseph Smith indicated that this section is a prayer. He said, “In the fore part of October, I received the following prayer [D&C 65] through revelation” (History of the Church, 1:218).
The Prophet Joseph Smith explained his role in the kingdom of God:
“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; 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, 6:364–65.)
Elder Harold B. Lee discussed the relationship of the kingdom of God to the stone that Nebuchadnezzar saw in his dream (see Daniel 2:44–45).
“We might then ask, what is the kingdom of God? And again we are not left without an answer, for the Lord replied, ‘The keys of the kingdom of God are committed unto man on the earth. . . .’ Where there are the keys to the kingdom, there is the Church of Jesus Christ, and it is the stone which was cut out of the mountain without hands, as told in Daniel’s interpretation of the dream, which was to roll forth and smite the image and break it in pieces and to roll on until it should fill the whole earth. (D. & C. 65.)
“The Prophet Joseph Smith makes this definition of the kingdom of God:
“‘Some say that the kingdom of God was not set up upon the earth until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins, but I say to you in the name of the Lord that the kingdom of God was set up upon the earth in the days of Adam to the present time. Whenever there has been a righteous man on the earth, unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God . . . to administer in the ordinances of the gospel, and officiate in the priesthood of God, there is the kingdom of God. . . . Where there is a prophet, a priest, or a righteous man unto whom God gives His oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not.’ (Teachings of the Prophet Joseph Smith, pp. 271–272).
“This is but another way of saying . . . ‘Where the kingdom of God is not there is nothing.’” (In Conference Report, Oct. 1953, p. 26.)
Elder James E. Talmage explained the difference between these two terms: “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].
“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. 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, Apr. 1916, pp. 128–29.)
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As Christ gave power to bear off the kingdom in His day, so has He given the same power in this day. |
During October 1831 a series of conferences was held in Ohio by the Prophet Joseph Smith. On the eleventh a conference was held at Hiram at the home of John Johnson where instructions were given concerning “the ancient manner of conducting meetings.” On the twenty-first a conference was held at Kirtland, where a dispute had arisen that the Prophet was asked to settle. On the twenty-fifth, at Orange, a conference convened with “twelve High Priests, seventeen Elders, four Priests, three Teachers, and four Deacons,” as well as a large congregation. (History of the Church, 1:219.) At this conference William E. M’Lellin requested to know the will of the Lord concerning him. The Prophet inquired of the Lord and received Doctrine and Covenants 66.
Though he later apostatized, at this time William E. M’Lellin was in good fellowship in the Church, though verses 3 and 10 suggest he did have some problems.
President Joseph Fielding Smith, speaking of Brother M’Lellin, said that “through his repentance and the sincere desire to do right, the Lord declared that he was clean, ‘but not all.’ There had come to him forgiveness, but still there lingered in some manner, evidently in his mind and thoughts, some thing from which he had not cleansed himself by full repentance. The Lord read his soul. He was commanded to go forth and preach the Gospel ‘from land to land, and from city to city in the regions round about where it has not been proclaimed.’ He was instructed not to go up to the land of Zion at that time, and he was to think more of the work of the Lord than of his property. In his preaching he was to have as a companion Samuel H. Smith, brother of the Prophet. This was a wonderful revelation to William E. M’Lellin and should have been a great blessing and incentive to him to remain faithful. One besetting sin, so the Lord revealed, was the temptation of sexual sin. He was not accused of committing such a sin, but the dangers, because of his failings, which lay in this direction.” (Church History and Modern Revelation, 1:244–45.)
Speaking of the relationship of unclean thoughts and immorality, Elder Spencer W. Kimball said:
“To want, to desire, to crave—that is to lust. So when the thought is born which starts a chain reaction, a sin has already been committed. If the thought is sown, then develops into lust, it is almost certain to bring eventually the full harvest of the act of the heinous sin, adultery. . . .
“. . . adultery is not the result of a single thought. There first is a deterioration of thinking. Many sinful chain-thoughts have been coursing through the offender’s mind before the physical sin is committed.
“Yes, as a man thinketh, so does he. If he thinks it long enough he is likely to do it, whether it be theft, moral sin, or suicide. Thus the time to protect against the calamity is when the thought begins to shape itself. Destroy the seed and the plant will never grow.
“Man alone, of all creatures of earth, can change his thought pattern and become the architect of his destiny.” (Miracle of Forgiveness, pp. 113–14.)
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The seed is the thought; the plant is the deed. |
In July 1831 William W. Phelps was charged with setting up a printing business in Jackson County so that Church literature could be published, and Oliver Cowdery was assigned to assist him (see D&C 57:11–14). W. W. Phelps was to go ahead, and Oliver was to raise the money for the press and join him later. Because of the danger of traveling on the western frontier alone, John Whitmer was commanded to accompany Oliver to help safeguard the money and the manuscript copies of the revelations (see D&C 69:1–2).
“When Oliver Cowdery and John Whitmer were ready to start for Jackson County, Missouri, the Prophet decided that a conference of elders should convene at the Johnson home in Hiram to consider matters of importance pertaining to the duties assigned them. Foremost on his agenda was the publication of the revelations he had been preparing and arranging for publication for over a year.
“On the first day of the conference, November 1, 1831, the Lord approved the publication of the revelations by giving what is commonly referred to as the Lord’s own preface to the Book of Commandments. (D&C 1.) Its purpose was to serve as an introduction to the contents of the entire book. In this revelation the Lord proclaimed to the whole world his message of repentance and the fact that through his servant Joseph Smith, Jr., the gospel for the salvation of mankind was restored. ‘Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled.’ (D&C 1:11, 37.)
“At the conference the elders decided that ten thousand copies of the sixty-five revelations should be printed under the title, ‘Book of Commandments.’ Oliver Cowdery read the Lord’s preface, and several brethren arose and bore witness to its truth and the truth of all the revelations received by the Prophet. The Prophet expressed his deep gratitude for the Lord’s commandments. He entertained no doubts concerning the divine inspiration of the revelation he received for the guidance of the Church. . . .
“Not all those present at the conference fully approved the revelations. One at least, questioned the language of them: William E. McLellin. The challenge was answered in a revelation: [D&C 67:5–8].
“McLellin, who, in the words of the Prophet, had ‘more learning than sense, endeavored to write a commandment like unto one of the least of the Lord’s.’ [History of the Church, 1:226.] McLellin had taught school rather successfully in five states of the Union and had acquired considerable learning. His attempt to write a revelation was a miserable failure. Joseph Smith said: ‘. . . 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, 1:226]
“After the conference adjourned, Joseph arranged the revelations, and Oliver Cowdery and John Whitmer carried them to Independence for William W. Phelps to print.” (Barrett, Joseph Smith, pp. 200–202.)
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An original copy of the Book of Commandments |
“The assembled Elders, or some of them, failed to receive a blessing which they had expected. What that blessing was is not stated. It might have been a special manifestation concerning the Book of Commandments (v. 4); or, some miraculous manifestation after the laying on of hands by the Prophet (v. 14). But whatever it was, some had failed to receive what they expected, and the reason is here stated: they lacked faith, and were consequently, dominated by fear.” (Smith and Sjodahl, Commentary, p. 405.)
Some of the elders at this time questioned the language of the revelations. They were looking at misspellings, errors in grammar, and other peculiarities. They reasoned that if these revelations were from the Lord, no such mistakes or peculiarities would be found. Thus came the challenge to them from the Lord to write a revelation. Elder Orson F. Whitney stated:
“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, Apr. 1917, p. 42.)
The Book of Commandments was the original title for the collection of revelations that was to be published. When the press and most of the copies were destroyed by a mob in Jackson County, the Prophet decided to add additional revelations that had been received in the meantime. The expanded edition was called the Book of Doctrine and Covenants. (See the introduction to this manual.)
Of this expression, also found in James 1:17, Elder Bruce R. McConkie wrote: “‘God is light, and in him is no darkness at all.’ (1 John 1:5.) That is, he is the embodiment, author, and source of light, or in other words the Father of Lights. (Jas. 1:17.)” (Mormon Doctrine, p. 278.)
One remarkable truth of the restored gospel is that the heavens are not sealed, that God still speaks to His children and reveals His will to them. And one amazing aspect of that knowledge is that God will reveal Himself to individuals who meet certain prerequisites. The scriptures record that many ancient prophets saw God, and the present dispensation was opened by a vision in which God and Christ appeared to Joseph Smith in the Sacred Grove. But several places in the Doctrine and Covenants, including section 67, teach that this privilege is not reserved for prophets alone but for anyone willing to pay the price required in personal righteousness (see D&C 50:45–46; 88:68–69; 93:1; 130:3). The Prophet Joseph Smith taught that “after a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses. . . .
“Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.” (Teachings, pp. 150–51.)
Such a privilege does not come easily. A high level of righteousness and commitment must be demonstrated in the life of an individual before God will appear to him, and yet step by step a person can reach that degree. The Prophet Joseph Smith taught how this growth can occur: “We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment: he must have been instructed in the government and laws of that kingdom by proper degrees, until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same.” (Teachings, p. 51.)
“A thing is natural if it is in the same essential condition as the things around it. At the present time the earth is temporarily in a telestial mortal condition, and generally speaking the people who are living on the earth are carnal, sensual, and devilish. Thus, all of these terms could be used as synonyms for natural. In [D&C] 29:35 we read that the commandments of God ‘are not natural nor temporal, neither carnal nor sensual,’ and [D&C] 67:10 indicates that man cannot see God ‘with the carnal neither natural mind, but with the spiritual.’ In this life, natural could be considered almost as an opposite or antonym of spiritual.” (Ludlow, Companion, 2:187.)
President Joseph Fielding Smith wrote: “At the close of the conference of November 1–12, 1831, Elders Orson Hyde, Luke Johnson, Lyman E. Johnson and William E. M’Lellin, came to the Prophet and sought the will of the Lord concerning themselves, and their ministry. The Prophet made inquiry and received the revelation which appears as Section sixty-eight. Surely the Lord in his wisdom poured out knowledge, line upon line, precept upon precept as the members of the Church were prepared to receive it.” (Church History and Modern Revelation, 1:257–58.)
“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.)
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Orson Hyde dedicated the land of Jerusalem for the return of the Jews. |
Scripture is the mind and will of God revealed through His servants. Peter declared, “Prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). Such scripture has been written and preserved in the standard works as priceless gems of eternal truth. The standard works are not the only source of scripture, however. As President Joseph Fielding Smith taught: “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, 1:186.)
Elder Harold B. Lee further defined scripture when 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, 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, 8 July 1964], p. 14.)
President J. Reuben Clark Jr. said:
“How shall we know when the things they have spoken were said as they were ‘moved upon by the Holy Ghost?’
“I have given some thought to this question, and the answer thereto so far as I can determine, is: We can tell when the speakers are ‘moved upon by the Holy Ghost’ only when we, ourselves, are ‘moved upon by the Holy Ghost.’
“In a way, this completely shifts the responsibility from them to us to determine when they so speak.” (When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture? [address delivered to seminary and institute of religion personnel, 7 July 1954], p. 7.)
People often desire to see a sign or hear a voice from the unseen world. This desire may be manifest in some members of the Church at some stage of their spiritual development. A few honestly believe that such an experience would greatly strengthen their testimony or convince nonbelievers of the truth of the gospel of Jesus Christ. People who possess such a notion should remember that signs are not usually given before faith is shown, for such desires and manifestations are a detriment to the development of true faith and are the symptoms of wickedness (see Matthew 12:39; Notes and Commentary on D&C 63:7–12). Signs are the offspring of faith and serve to confirm righteousness. Signs follow faith, and without faith no miracle can occur (see Mark 16:17; Ether 12:12). The outward manifestation of God’s power is an assurance that our faith and righteousness have received divine sanction.
President Joseph Fielding Smith pointed out that this provision applied only to the office of Presiding Bishop of the Church: “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, 3:92.)
“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, 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.” (Smith, Church History and Modern Revelation, 1:259.)
“In case of the transgression of the presiding bishop of the Church, he could not be tried by a high council in the stake in which he lives, but he would have to be tried by the First Presidency of the Church. The reason for this is that he . . . is not under the jurisdiction of any ward or stake in this capacity. This order given for the trial of the presiding bishop does not apply to a local bishop in a ward, who is under the jurisdiction of the presidency of the stake.” (Smith, Church History and Modern Revelation, 1:259–60.)
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Parents are to teach the gospel to their children. |
Elder Harold B. Lee pointed out that the Lord “gave us what we might style as a five-point program by which parents could teach faith. First, he said, their children were to be baptized when they had reached the age of accountability at eight years; second, they were to be taught to pray; third, they were to be taught to walk uprightly before the Lord; fourth, they were to be taught to keep the Sabbath day holy; and fifth, they were to be schooled not to be idle, either in the Church, or in their private lives.
“All parents who have followed that formula and have so taught their children have reaped the reward of an increased faith in their family, which has stood and will yet stand the test of the difficulties into which their children would yet go.” (In Conference Report, Oct. 1952, p. 17.)
President N. Eldon Tanner noted: “Children who are taught obedience, to honor and obey the law, to have faith in God and to keep his commandments, will, as they grow up, honor their parents and be a credit to them; and they will be able to meet and solve their problems, find greater success and joy in life, and contribute greatly to the solution of the problems now causing the world such great concern. It is up to the parents to see to it that their children are prepared through obedience to law for the positions of leadership they will occupy in the future, where their responsibility will be to bring peace and righteousness to the world.” (In Conference Report, Apr. 1970, p. 65.)
Regarding rebellious children of righteous parents, President Spencer W. Kimball observed:
“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, and 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.” (In Conference Report, Oct. 1974, p. 160; or Ensign, Nov. 1974, pp. 111–12.)
See Notes and Commentary on Doctrine and Covenants 29:46–50.
See Notes and Commentary on Doctrine and Covenants 59:9–13.
A human weakness that draws sharp rebuke from the Lord is that of an idler who lives upon the labor of others (see D&C 42:42; 56:17; 60:13; 75:29). Government welfare programs that dole out money or goods without requiring labor in return can help spread this problem. Elder David B. Haight taught:
“What has this monstrous thing called government welfare done to the people? Today we have second- and third-generation welfare recipients. Millions have learned how to live off the government. Children are growing up without knowing the value and the dignity of work. The government has succeeded in doing what the Church welfare program seeks to prevent. . . .
“But Church members are not immune to the perils of the government dole. There is evidence that some of our people are receiving something for nothing from the government. The fact that this condition exists in the Church highlights the need of our members to be knowledgeable about Church welfare principles. President Kimball has stated: ‘No true Latter-day Saint, while physically or emotionally able, will voluntarily shift the burden of his own or his family’s well-being to someone else’ (Ensign, May 1978, p. 79.” (In Conference Report, Oct. 1978, p. 86; or Ensign, Nov. 1978, p. 86.)
The Lord’s welfare program emphasizes the principles of work and self-respect, requiring labor according to ability.
President Ezra Taft Benson spoke of the value of prayer, especially for youth, and said: “I counsel you, in the words of Jesus Christ, to ‘watch and pray always lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat.’ (3 Ne. 18:18.)
“If you will earnestly seek guidance from your Heavenly Father, morning and evening, you will be given the strength to shun any temptation. President Heber J. Grant gave this timeless promise to the youth of the Church:
“‘I have little or no fear for the boy or the girl, the young man or the young woman, who honestly and conscientiously supplicates God twice a day for the guidance of His Spirit. I am sure that when temptation comes they will have the strength to overcome it by the inspiration that shall be given to them. Supplicating the Lord for the guidance of His Spirit places around us a safeguard, and if we earnestly and honestly seek the guidance of the Spirit of the Lord, I can assure you that we will receive it.’ (Gospel Standards, Salt Lake City: The Improvement Era, 1969, p. 26; italics added.)” (In Conference Report, Oct. 1977, p. 46; or Ensign, Nov. 1977, p. 32.)
“The common judge in Israel is the ward bishop. It is his duty to watch over his flock. To aid him he has the force of the Aaronic Priesthood and all of the brethren holding the Melchizedek Priesthood who are at liberty and who may be called to serve as acting teachers and priests in his ward.” (Smith, Church History and Modern Revelation, 1:261.)
Joseph Smith received Doctrine and Covenants section 69 during the month of November 1831 while he was staying at Hiram, Ohio. According to President Joseph Fielding Smith, “following the November conference the Prophet hastened to get the revelations arranged and in readiness by the time Oliver Cowdery was to leave [for Missouri], which was to be on or before the fifteenth day of November. The Prophet writes that at this time there were many things which the elders desired to know relative to preaching the Gospel to the inhabitants of the earth, and concerning the gathering and in compliance with their wish on the 3rd of November, the day after the conference closed, he inquired of the Lord and received the revelation which was also ordered printed with the commandments, but having been considered after the conference, it was to be placed in the volume as part of an appendix. This revelation is known as Section 133. . . .
“It is an erroneous thought to believe that the Prophet selected all of the revelations he had received and placed them in the collection which was to become The Book of Commandments. Each of the revelations selected for that volume was placed there because the Prophet considered that it had some value to the Church in regard to its teachings. There are some revelations still in possession of the Church which were not included. Some of these we can readily believe were not included because the inspiration of the Prophet was that it was not necessary, or because some of them had an application which was not intended for publication and to be sent to an unbelieving world.
“The preparation for the printing was soon completed, but this took a great deal of the Prophet’s time from the first of November to the twelfth, and in that time there had been held four special conferences. However, the revelations were ready for delivery to Oliver Cowdery and his companion by the fifteenth of that month.” (Church History and Modern Revelation, 1:248–49.)
The Prophet Joseph Smith stated, “the Book of Commandments and Revelations was to be dedicated by prayer to the service of Almighty God by me; and after I had done this, I inquired of the Lord concerning these things, and received the following: [D&C 69]” (History of the Church, 1:234).
Some enemies of the Church have tried to use this scripture as proof that Oliver was not trustworthy. But as Elder B. H. Roberts explained: “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.)
President Joseph Fielding Smith, who was the Church historian for many years, commented on the responsibility that rested on John Whitmer: “He was to observe and make a record of all the important things which he should observe and know concerning the Church. John Whitmer was also to receive counsel from Oliver Cowdery and others. The word was also declared that the accounts of the stewards were also to be carried up to Zion, ‘For,’ said the Lord, ‘the land of Zion shall be a seat and a place to receive and do all these things.’ John Whitmer was also appointed to travel ‘many times from place to place, and from church to church, that he may the more easily obtain knowledge.’” (Church History and Modern Revelation, 1:249.)
For further information on John Whitmer, see Doctrine and Covenants 15, 26, 30, and 47.
Elder Orson Pratt wrote: “If every elder had, during the last nineteen years kept a faithful record of all that he had seen, heard, and felt of the goodness, wisdom and power of God, the Church would now have been in possession of many thousand volumes, containing much important and useful information. How many thousands have been miraculously healed in this Church, and yet no one has recorded the circumstances. Is this right? Should these miraculous manifestations of the power of God be forgotten and pass into oblivion? Should the knowledge of these things slumber in the hearts of those who witnessed them? . . . We should keep a record because Jesus has commanded it. We should keep a record because the same will benefit us and the generations of our children after us. We should keep a record because it will furnish many important items for the general history of the Church which would otherwise be lost.” (Millennial Star, 15 May 1849, p. 152.)
When we consider the great events that lie in the future, we can see why the Saints are encouraged to keep personal histories and journals. The return to Jackson County, the building there of the temple, the return of the ten tribes from the north countries, the council at Adam-ondi-Ahman, the establishment of the kingdom of God, the battle of Armageddon, the return of Christ in glory—think how future generations will treasure firsthand accounts written by Saints who witness these events. President Spencer W. Kimball gave the following counsel:
“Your own private journal should record the way you face up to challenges that beset you. Do not suppose life changes so much that your experiences will not be interesting to your posterity. Experiences of work, relations with people, and an awareness of the rightness and wrongness of actions will always be relevant. . . .
“Your own journal, like most others, will tell of problems as old as the world and how you dealt with them.
“Your journal should contain your true self rather than a picture of you when you are ‘made up’ for a public performance. There is a temptation to paint one’s virtues in rich color and whitewash the vices, but there is also the opposite pitfall of accentuating the negative. Personally I have little respect for anyone who delves into the ugly phases of the life he is portraying, whether it be his own or another’s. The truth should be told, but we should not emphasize the negative. Even a long life full of inspiring experiences can be brought to the dust by one ugly story. Why dwell on that one ugly truth about someone whose life has been largely circumspect?
“The good biographer will not depend on passion but on good sense. He will weed out the irrelevant and seek the strong, novel, and interesting. . . .
“Your journal is your autobiography, so it should be kept carefully. You are unique, and there may be incidents in your experience that are more noble and praiseworthy in their way than those recorded in any other life. There may be a flash of illumination here and a story of faithfulness there; you should truthfully record your real self and not what other people may see in you.
“Your story should be written now while it is fresh and while the true details are available.
“A journal is the literature of superiority. Each individual can become superior in his own humble life.
“What could you do better for your children and your children’s children than to record the story of your life, your triumphs over adversity, your recovery after a fall, your progress when all seemed black, your rejoicing when you had finally achieved?
“Some of what you write may be humdrum dates and places, but there will also be rich passages that will be quoted by your posterity.
“Get a notebook, my young folks, a journal that will last through all time, and maybe the angels may quote from it for eternity. Begin today and write in it your goings and comings, your deepest thoughts, your achievements and your failures, your associations and your triumphs, your impressions and your testimonies. Remember, the Savior chastised those who failed to record important events.” (“The Angels May Quote from It,” New Era, Oct. 1975, pp. 4–5.)
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Keeping journals is a latter-day imperative. |
At one of the four conferences of the Church held in Hiram, Ohio, from 1 to 12 November 1831, the brethren testified that the revelations were from God and should be published for the world. The Lord confirmed His approval by giving the preface (now D&C 1) and the appendix (now D&C 133) to the collection of revelations that were to be published, which would be called the Book of Commandments.
Efforts began toward accomplishing this objective. W. W. Phelps obtained a printing press and type, which were set up at Independence, Missouri. Oliver Cowdery and John Whitmer were commissioned to carry the manuscripts of some of the revelations from Ohio to Missouri for printing. At this time the Lord revealed to Joseph Smith that certain individuals were to have a special commission in publishing the revelations. They were to be “stewards” over the revelations, using proceeds from the sale of the Book of Commandments for their temporal needs and giving an account of their stewardship.
Stewardship is not ownership. Stewardship is management with a responsibility to account to the owner or master. The basic principle was taught by the Lord when He said: “I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all things therein are mine. . . . Behold, all these properties are mine, . . . and if the properties are mine, then ye are stewards; otherwise ye are no stewards.” (D&C 104:14, 55–56.)
The brethren who were given the stewardship of the revelations to be published were to receive their livelihood from the proceeds. The law of consecration (see D&C 42) included temporal needs as well as spiritual needs.
Elder James E. Talmage wrote:
“A system of unity in temporal matters has been revealed to the Church in this day; such is currently known as the Order of Enoch, or the United Order, and is founded on the law of consecration. As already stated, in the early days of the latter-day Church the people demonstrated their inability to abide this law in its fulness, and, in consequence, the lesser law of tithing was given; but the saints confidently await the day in which they will devote not merely a tithe of their substance but all that they have and all that they are, to the service of their God; a day in which no man will speak of mine and thine, but all things shall be the Lord’s and theirs.
“In this expectation they indulge no vague dream of communism, encouraging individual irresponsibility and giving the idler an excuse for hoping to live at the expense of the thrifty; but rather, a calm trust that in the promised social order, such as God can approve, every man will be a steward in the full enjoyment of liberty to do as he will with the talents committed to his care; but with the sure knowledge that an account of his stewardship shall be required at his hands.” (Articles of Faith, pp. 439–40.)
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The spirit of unity is essential to the law of consecration. |
President J. Reuben Clark Jr. explained that “whatever a steward realized from the portion allotted to him over and above that which was necessary in order to keep his family under the standard provided . . . was turned over by the steward to the bishop, and this amount of surplus, plus the residues . . . , went into a bishop’s storehouse (D. & C. 51:13 . . . ), and the materials of the storehouse were to be used in creating portions . . . for caring for the poor (D. & C. 78:3), the widows and orphans (D. & C. 83:6), and for the elders of the Church engaged in the ministry, who were to pay for what they received if they could, but if not, their faithful labors should answer their debt to the bishop. (D. & C. 72:11 ff).” (In Conference Report, Oct. 1942, p. 56.)
The dictionary defines equal as being of the same quantity, size, number, value, degree, or intensity. The Lord, however, does not endorse such a definition in His gospel. President Joseph Fielding Smith explained: “To be equal did not mean that all should have the same amount of food, but each should have according to his needs. For instance, a man would receive in proportion to the number in his family, not according to the nature of his work. He was to have, ‘for food and for raiment; for an inheritance; for houses and for lands, in whatsoever circumstances, I the Lord, shall place them, and whithersoever I, the Lord, shall send them [D&C 70:16].’” (Church History and Modern Revelation, 1:268–69.)
Notes and Commentary on Doctrine and Covenants 51:3 contains a discussion of the concept of equality.