The First Presidency of the Church (1833): Sidney Rigdon, Joseph Smith, and Frederick G. Williams
On 15 March 1832 the Prophet Joseph Smith received a revelation calling Frederick G. Williams to be a Counselor in the First Presidency of the Church. Originally, however, this revelation was directed to Jesse Gause.
“Our earliest reference to Jesse Gause is as a member of the Shaker communities in Hancock near Pittsfield, and possibly in North Union, Ohio as well. His conversion and baptism are not found in any of the records of the Church, but one writer has suggested that he was converted by Reynolds Cahoon in late 1830. It was not until 8 March 1832, when Jesse Gause was called to be a counselor to Joseph Smith in the presidency of the high priesthood, that his name is even mentioned in surviving Church records. The notation in the Kirtland Revelation Book is as follows:
“‘March 8, 1832. Chose this day and ordained Brother Jesse Gause and Brother Sidney to be my counselors of the ministry of the presidency of the high priesthood . . .’ [spelling standardized].
“One week later, a revelation concerning Jesse Gause was received by Joseph Smith, confirming Jesse in his work and giving further direction in his office and calling. There are two manuscript copies of this revelation extant. . . . In both of these Jesse Gause’s name has been crossed out and Frederick G. Williams’ name written above it. Since that time, all published copies of this revelation (Section 81 of the Doctrine and Covenants) list Frederick G. Williams as the one to whom it is directed. Since this revelation contains instructions, duties, and promised blessings to the one called as counselor to the Prophet, the revelation was just as appropriate for Frederick G. Williams as it was to Jesse Gause.
“After Jesse Gause was ordained, he appeared in a leading role in the Church for only a short time. In April 1832, he accompanied Joseph Smith, Newel K. Whitney, and Peter Whitmer, Jr. on a trip to Missouri. They arrived 24 April and began holding conferences with the Saints in Zion on the 26th. In the minutes of a meeting of the Literary Firm held on Monday, 30 April, Jesse Gause was listed as a counselor to Joseph Smith. . . .
“Upon his return to Kirtland, Jesse was called to serve a mission with Zebedee Coltrin. They began their journey on 1 August 1832, and traveled until the 19th, at which time Coltrin decided to return to Kirtland because of severe pains in his head. After praying with and for each other, they parted. Jesse Gause continued east and walked right out of the history of the Church, never again to return. There appears to be no other record of the man either in or out of the Church.
“Some months after the departure of Jesse Gause, the presidency of the high priesthood was reorganized with Frederick G. Williams replacing him as counselor. This reorganization was commanded in Section 90 of the Doctrine and Covenants, and actually took place on 18 March 1833.” (Robert J. Woodford, “Jesse Gause, Counselor to the Prophet,” BYU Studies, Spring 1975, pp. 362–64.)
In November 1831 the Lord revealed the principles pertaining to the organization of the First Presidency. These principles were not formally presented until 28 March 1835, when the newly formed Quorum of the Twelve requested written instructions concerning their duties. This reply, now section 107 of the Doctrine and Covenants, includes the items given earlier concerning the First Presidency (see D&C 107:56–69, 71–72, 74–75, 78–87, 89, 91–92, 99–100; see also “Kirtland Revelation Book,” Archives of The Church of Jesus Christ of Latter-day Saints, Salt Lake City, pp. 84–87.)
The Prophet Joseph Smith was ordained as president of the high priesthood on 25 January 1832 (see History of the Church, 1:267), but he did not select his counselors until 8 March 1832 (see “Kirtland Revelation Book,” p. 10). This revelation was directed to one of those counselors, Jesse Gause, but it was applied to Frederick G. Williams when he was called to the Presidency to replace Gause on 8 March 1833 (see D&C 90; History of the Church, 1:329–30). March 18, 1833, is the date when the organizing and ordaining of the first First Presidency in this dispensation was completed (see History of the Church, 1:334).
These events illustrate how the Church grew and developed as the need arose. President Anthon H. Lund explained: “When the Church was organized on the 6th day of April, 1830, . . . it was impossible to establish this perfect organization of the Priesthood. Joseph Smith and Oliver Cowdery were called and ordained Apostles; but there could not be Twelve Apostles, there could not be Seventy, for at that time the Church was too small. It took time for the work to grow; but the Lord had given revelation upon the subject, and when the proper time came the Presidency of the Church was organized, with the Prophet Joseph as President and Sidney Rigdon and Frederick G. Williams as his counselors. Afterwards the Twelve Apostles were chosen, and then the Seventies. But in the beginning, when there were not enough to form these different quorums, the Elders presided, because they held the Melchisedek Priesthood. The Lord, however, had a perfect organization for His Church, and He gave it unto them when they were ready to receive it.” (In Conference Report, Oct. 1901, p. 75.)
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The First Presidency of the Church (1833): Sidney Rigdon, Joseph Smith, and Frederick G. Williams |
President Joseph F. Smith explained: “The Priesthood in general is the authority given to man to act for God. Every man that has been ordained to any degree of the Priesthood, has this authority dedicated to him.
“But it is necessary that every act performed under this authority, shall be done at the proper time and place, in the proper way, and after the proper order. The power of directing these labors constitute the keys of the Priesthood. In their fullness, these keys are held by only one person at a time, the prophet and president of The Church. He may delegate any portion of this power to another, in which case that person holds the keys of that particular labor. Thus, the president of a temple, the president of a stake, the bishop of a ward, the president of a mission, the president of a quorum, each holds the keys of the labors performed in that particular body or locality. His Priesthood is not increased by this special appointment, for a seventy who presides over a mission has no more Priesthood than a seventy who labors under his direction; and the president of an elders’ quorum, for example, has no more Priesthood than any member of that quorum. But he holds the power of directing the official labors performed in the mission or the quorum, or in other words, the keys of that division of that work. So it is throughout all the ramifications of the Priesthood—a distinction must be carefully made between the general authority, and the directing of the labors performed by that authority.” (“Distinction between Keys of the Priesthood and Priesthood,” Improvement Era, Jan. 1901, p. 230.)
President Joseph Fielding Smith added:
“These keys are the right of presidency; they are the power and authority to govern and direct all of the Lord’s affairs on earth. Those who hold them have power to govern and control the manner in which all others may serve in the priesthood. All of us may hold the priesthood, but we can only use it as authorized and directed so to do by those who hold the keys.
“This priesthood and these keys were conferred upon Joseph Smith and Oliver Cowdery by Peter, James, and John, and by Moses and Elijah and others of the ancient prophets. They have been given to each man who has been set apart as a member of the Council of the Twelve. But since they are the right of presidency, they can only be exercised in full by the senior apostle of God on earth, who is the president of the Church.
“May I now say—very plainly and very emphatically—that we have the holy priesthood and that the keys of the kingdom of God are here. They are found only in The Church of Jesus Christ of Latter-day Saints.
“By revelation to Joseph Smith, the Lord said that these keys ‘belong always unto the Presidency of the High Priesthood’ (D&C 81:2). . . .
“Now, brethren, I think there is one thing which we should have exceedingly clear in our minds. Neither the President of the Church, nor the First Presidency, nor the united voice of the First Presidency and the Twelve will ever lead the Saints astray or send forth counsel to the world that is contrary to the mind and will of the Lord.
“An individual may fall by the wayside, or have views, or give counsel which falls short of what the Lord intends. But the voice of the First Presidency and the united voice of those others who hold with them the keys of the kingdom shall always guide the Saints and the world in those paths where the Lord wants them to be. . . .
“I testify that if we shall look to the First Presidency and follow their counsel and direction, no power on earth can stay or change our course as a church, and as individuals we shall gain peace in this life and be inheritors of eternal glory in the world to come.” (In Conference Report, Apr. 1972, pp. 98–99; or Ensign, July 1972, pp. 87–88.)
This revelation to Frederick G. Williams is similar in some respects to a patriarchal blessing, for it told him of special promises and blessings reserved for him on the condition of his faithfulness and gave him specific charges that would help him achieve these blessings. During the apostasy in Kirtland in 1837, Frederick G. Williams became estranged from the Church. A conference of elders in Far West refused to sustain him as a member of the First Presidency, and at a conference in March 1839 he was excommunicated from the Church. Happily, about a year later he appeared during a general conference of the Church and “humbly asked forgiveness for his conduct [while in Missouri], and expressed his determination to do the will of God in the future” (History of the Church, 4:110). His petition was accepted, and he was rebaptized soon afterwards. He died in Nauvoo in 1842.
“In the Revelation recorded in Section 78, our Savior commanded His servants of the High Priesthood to effect an organization for the temporal benefit of the people, and directed the Prophet Joseph, Newel K. Whitney, and Sidney Rigdon to go from Hiram, Ohio, to Missouri, and ‘sit in council with the Saints which are in Zion,’ on that matter. The Prophet commenced the journey on April 1st, 1832, accompanied by Newel K. Whitney, Peter Whitmer, and Jesse Gause, and they were joined by Sidney Rigdon at Warren, the same day. The excitement of the mob in Kirtland, owing to the falsehoods circulated by apostates, was so intense that the Prophet and his companions avoided passing through the city. Some of the mobbers followed them all the way to Cleveland, but the protecting hand of the Lord was over His servants. The captain who took them to Louisville protected them in his boat, and gave them their meals, free of charge. They arrived at Independence, Missouri, on the 24th of April, and were greeted with joy by the Saints.
“On the 26th a general council of the Church was called. The Prophet was acknowledged as the President of the High Priesthood, to which exalted position he had been ordained at the Conference at Amherst, Ohio, Jan. 25th, 1832. Bishop Partridge gave him the right hand of fellowship in behalf of the Church.
“On this occasion a misunderstanding between Sidney Rigdon and Edward Partridge was cleared up, and unity and peace prevailed. The Lord then gave this Revelation [D&C 82].” (Smith and Sjodahl, Commentary, pp. 488–89.)
This verse “refers to Sidney Rigdon and Edward Partridge. Even those who stand highest among the Church leaders have their human weaknesses. Paul may have to rebuke Peter (Gal. 2:11–13). But when they forgive each other, God forgives them. ‘It is a true sentiment that great men may err; a higher finish with such is, that their greatness is enhanced by acknowledging their errors’ (Orson Spencer).” (Smith and Sjodahl, Commentary, p. 489.)
“Sidney Rigdon and Edward Partridge were not the only ones who had erred; all had sinned, some exceedingly. The Revelation does not give the particulars. But Church historians note that although the settlements in Zion increased rapidly, and were exceedingly prosperous, many of the Saints failed to obey the counsel of the authorities. Some refused to submit to the law of consecration, preferring to obtain property for themselves, and jealousy, covetousness, and general neglect of duty [resulted]. Some of the High Priests and Elders ignored the Seven Presidents appointed to have charge of the Branches in Zion, viz., Oliver Cowdery, W. W. Phelps, John Whitmer, Sidney Gilbert, Edward Partridge, Isaac Morley, and John Corrill, and took the leadership into their own hands. Hence the warning, ‘Refrain from sin, lest sore judgments fall upon you.’” (Smith and Sjodahl, Commentary, p. 489.)
“‘Darkness’ here, as in John 1:5, means the condition of the world outside divine revelation. It refers to both spiritual and moral error. Revelation from God gives light, but when divine revelation is rejected, the adversary spreads his dominion among the children of men.” (Smith and Sjodahl, Commentary, p. 490.)
President Brigham Young said: “It is present salvation and the present influence of the Holy Ghost that we need every day to keep us on saving ground. When an individual refuses to comply with the further requirements of Heaven, then the sins he had formerly committed return upon his head; his former righteousness departs from him, and is not accounted to him for righteousness: but if he had continued in righteousness and obedience to the requirements of heaven, he is saved all the time, through baptism, the laying on of hands, and obeying the commandments of the Lord and all that is required of him by the heavens—the living oracles. He is saved now, next week, next year, and continually, and is prepared for the celestial kingdom of God whenever the time comes for him to inherit it.” (In Journal of Discourses, 8:124.)
This verse shows a part of God’s basic nature: the way He deals with His children and the reason they can trust Him. Elder James E. Talmage said: “‘Mormonism’ has taught me that God holds himself accountable to law even as he expects us to do. He has set us the example in obedience to law. I know that to say this would have been heresy a few decades ago. But we have the divine word for it: ‘I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise.’ (Doc. and Cov. 82:10.) He operates by law and not by arbitrariness or caprice.” (In Conference Report, Apr. 1930, p. 96.)
The men named were of the order of Enoch or the united order. As leaders in the Church, they were to be examples to all others, showing how the law of consecration was to be lived (see also D&C 78:9–14; 82:20–21). The “bond and covenant” (D&C 78:11) to which they were binding themselves was that of the law of consecration. They were to make a solemn covenant with the Lord to keep the laws and rules of that order. The penalty for breaking that oath and covenant was severe (see D&C 82:21; 104:8–9).
President Harold B. Lee explained:
“Zion, as used here, undoubtedly had reference to the Church. At that time there was but a small body of Church members just beginning to emerge as an organization, after having experienced harsh treatment from enemies outside the Church. . . .
“To be worthy of such a sacred designation as Zion, the Church must think of itself as a bride adorned for her husband, as John the Revelator recorded when he saw in vision the Holy City where the righteous dwelled, adorned as a bride for the Lamb of God as her husband. Here is portrayed the relationship the Lord desires in his people in order to be acceptable to our Lord and Master even as a wife would adorn herself in beautiful garments for her husband.
“The rule by which the people of God must live in order to be worthy of acceptance in the sight of God is indicated [in this verse]. This people must increase in beauty before the world; have an inward loveliness which may be observed by mankind as a reflection in holiness and in those inherent qualities of sanctity. The borders of Zion, where the righteous and pure in heart may dwell, must now begin to be enlarged. The stakes of Zion must be strengthened. All this so that Zion may arise and shine by becoming increasingly diligent in carrying out the plan of salvation throughout the world.” (In Conference Report, Apr. 1973, pp. 4–5; or Ensign, July 1973, p. 3.)
Notes and Commentary on Doctrine and Covenants 51:3 contains some insights into these verses.
President Joseph Fielding Smith wrote:
“It is verily true that before we can enter into the celestial kingdom we will have to learn how to live in unity with the love of our fellows at heart, desiring their good as well as our own, and not preferring ourselves before them. Here the Lord gave to the Church the plan and the opportunity to prepare themselves by obedience to celestial law. They failed, and the privilege to practice this law of consecration had to be postponed because we were not able to esteem our neighbor as ourselves.” (Church History and Modern Revelation, 1:322.)
Notes and Commentary on Doctrine and Covenants 78:12 explains the phrase “buffetings of Satan.”
“The commandment of the Lord that the saints should make themselves ‘friends with the mammon of unrighteousness,’ seems to be a hard saying when not properly understood. It is not intended that in making friends of the ‘mammon of unrighteousness’ that the brethren were to partake with them in their sins; to receive them to their bosoms, intermarry with them and . . . come down to their level. They were to so live that peace with their enemies might be assured. They were to treat them kindly, be friendly with them as far as correct and virtuous principles would permit, but never to swear with them or drink and carouse with them. If they could allay prejudice and show a willingness to trade with and show a kindly spirit, it might help to turn them away from their bitterness. Judgment was to be left with the Lord.” (Smith, Church History and Modern Revelation, 1:323.)
The phrase “mammon of unrighteousness” is taken from the parable of the unjust steward (see Luke 16:11). An explanation of this parable and its significance for modern Saints is contained in Notes and Commentary on Doctrine and Covenants 72:3–4.
The Prophet Joseph Smith gave the following background:
“On the 27th, we transacted considerable business for the salvation of the Saints, who were settling among a ferocious set of mobbers, like lambs among wolves. It was my endeavor to so organize the Church, that the brethren might eventually be independent of every incumbrance beneath the celestial kingdom, by bonds and covenants of mutual friendship, and mutual love.
“On the 28th and 29th, I visited the brethren above Big Blue river, in Kaw township, a few miles west of Independence, and received a welcome only known by brethren and sisters united as one in the same faith, and by the same baptism, and supported by the same Lord. The Colesville branch, in particular, rejoiced as the ancient Saints did with Paul. It is good to rejoice with the people of God. On the 30th, I returned to Independence, and again sat in council with the brethren, and received the following: [D&C 83].” (History of the Church, 1:269.)
Since widows and orphans have special challenges, the Lord spelled out the Church’s special obligation to care for them. The declaration that a widow could remain upon her inheritance and that children who came of age could lay claim upon the Lord’s storehouse referred to the law of consecration (see Enrichment L in the Appendix for a discussion of how inheritances were given).
While indicating the responsibility of the Church for certain Saints in unfortunate circumstances, the Lord also outlined the basic responsibility of family members to care for their own (see D&C 83:2, 4). President Spencer W. Kimball said:
“The Church and its members are commanded by the Lord to be self-reliant and independent. (See D&C 78:13–14.)
“The responsibility for each person’s social, emotional, spiritual, physical, or economic well-being rests first upon himself, second upon his family, and third upon the Church if he is a faithful member thereof.
“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. So long as he can, under the inspiration of the Lord and with his own labors, he will supply himself and his family with the spiritual and temporal necessities of life. (See 1 Timothy 5:8.)” (In Conference Report, Oct. 1977, p. 124; or Ensign, Nov. 1977, pp. 77–78.)
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A parent’s stewardship is both temporal and spiritual. |
The Prophet Joseph Smith, who was in Kirtland at the time, recorded the following:
“As soon as I could arrange my affairs, I recommenced the translation of the Scriptures, and thus I spent most of the summer. In July, we received the first number of The Evening and Morning Star, which was a joyous treat to the Saints. Delightful, indeed, was it to contemplate that the little band of brethren had become so large, and grown so strong, in so short a time as to be able to issue a paper of their own, which contained not only some of the revelations, but other information also,—which would gratify and enlighten the humble inquirer after truth. . . .
“The Elders during the month of September began to return from their missions to the Eastern States, and present the histories of their several stewardships in the Lord’s vineyard; and while together in these seasons of joy, I inquired of the Lord, and received on the 22nd and 23rd of September [1832], the following revelation on Priesthood: [D&C 84].” (History of the Church, 1:273, 286–87.)
President Joseph Fielding Smith wrote:
“When Joseph Smith translated the Book of Mormon, he learned that America is the land of Zion which was given to Joseph and his children and that on this land the City Zion, or New Jerusalem, is to be built. He also learned that Jerusalem in Palestine is to be rebuilt and become a holy city. These two cities, one in the land of Zion and one in Palestine, are to become capitals for the kingdom of God during the millennium.
“In the meantime, while the work of preparation is going on and Israel is being gathered, many people are coming to the land of Zion saying: ‘Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.’ The Latter-day Saints are fulfilling this prediction, since they are being gathered from all parts of the earth and are coming to the house of the Lord in these valleys of the mountains. Here they are being taught in the ways of the Lord through the restoration of the gospel and by receiving blessings in the temples now erected. Moreover, before many years have passed away, the Lord will command the building of the City Zion, and Jerusalem in Palestine will in due time be cleansed and become a holy city and the habitation of the Jews after they are cleansed and are willing to accept Jesus Christ as their Redeemer.” (Doctrines of Salvation, 3:71.)
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Ancient prophets saw the New Jerusalem. |
In his vision of the future events of the world, Enoch saw the day just before the Millennium when great tribulations would be seen on the earth, but along with that troubling prophecy came this comforting promise: “My people will I preserve” (Moses 7:61). That preservation will be brought about by righteousness that will come down from heaven (the restoration of the gospel and the Church through angelic messengers and other revelations) and truth (the Book of Mormon) that will come out of the earth. Combined, these events will cause righteousness and truth to cover the earth (see Moses 7:62). The result of that flood of light and truth will be “to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare . . . and it shall be called Zion, a New Jerusalem” (Moses 7:62).
In a later revelation the Lord indicated that “the gathering together upon the land of Zion, and upon her stakes,” was “for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth” (D&C 115:6). In another place, Zion is described as “a land of peace, a city of refuge, a place of safety for the saints of the Most High God” (D&C 45:66).
The scriptures teach that the gathering of the Saints to Zion and her stakes will be the means by which God preserves His people during the judgments of the last days. The Prophet Joseph taught the same concept: “We ought to have the building up of Zion as our greatest object. When wars come, we shall have to flee to Zion. The cry is to make haste. The last revelation says, Ye shall not have time to have gone over the earth, until these things come. It will come as did the cholera, war, fires, and earthquakes; one pestilence after another, until the Ancient of Days comes, then judgment will be given to the Saints. . . . The time is soon coming, when no man will have any peace but in Zion and her stakes.” (Teachings, pp. 160–61.)
On another occasion the Prophet Joseph Smith said: “Without Zion, and a place of deliverance, we must fall; because the time is near when the sun will be darkened, and the moon turn to blood, and the stars fall from heaven, and the earth reel to and fro. Then, if this is the case, and if we are not sanctified and gathered to the places God has appointed, with all our former professions and our great love for the Bible, we must fall; we cannot stand; we cannot be saved; for God will gather out his Saints from the Gentiles, and then comes desolation and destruction, and none can escape except the pure in heart who are gathered.” (Teachings, p. 71.)
Zion is the opposite of the world, or spiritual Babylon. In preparation for the Millennium, therefore, Babylon must be destroyed. The cry to all people is, “Go ye out from among the nations, even from Babylon, from the midst of wickedness, which is spiritual Babylon. . . . and he that goeth, let him not look back lest sudden destruction shall come upon him.” (D&C 133:14–15.) When one flees Babylon, one gathers to Zion and her stakes.
Elder Bruce R. McConkie said, “The gathering of Israel consists of receiving the truth, gaining again a true knowledge of the Redeemer, and coming back into the true fold of the Good Shepherd” (in Conference Report, Lima Peru Area Conference 1977, p. 33; or Ensign, May 1977, p. 117).
President Joseph Fielding Smith wrote: “There have been various interpretations of the meaning of a generation. It is held by some that a generation is one hundred years; by others that it is one hundred and twenty years; by others that a generation as expressed in this and other scriptures has reference to a period of time which is indefinite. The Savior said: ‘An evil and adulterous generation seeketh after a sign.’ This did not have reference to a period of years, but to a period of wickedness. A generation may mean the time of this present dispensation.” (Church History and Modern Revelation, 1:337.)
The Lord was speaking of the temple in Zion, that is, Jackson County, Missouri. The Lord later excused the Saints from building that temple because the mobs prevented it (see D&C 124:49–51) and because the Saints at that time had not kept the commandments as they should (see D&C 105:1–9).
The day will come, however, when the holy city of God will be established in Jackson County, Missouri, and the temple will be filled with the glory of God as foreseen by the prophets (see 3 Nephi 20:22; 21:23–25; Ether 13:3–4, 6–8).
“The Lord manifested Himself in ancient Israel in a cloud, shaped as a pillar, which became luminous at night. It guided the people on the journey to Canaan. It stood at the entrance to the Sanctuary, and in it God spoke to Moses. It rested on the Sanctuary and filled it, when that sacred tent was set up. It was the visible sign of God’s guiding and protecting care over His people.” (Smith and Sjodahl, Commentary, p. 497.)
Smith and Sjodahl noted that in verse six is “the beginning of a sentence which is continued in . . . [verse] 31. All that intervenes is parenthetic, containing a statement regarding the lineage through which the Priesthood came to Moses and Aaron, and how it was restored in our day.” (Commentary, p. 498.) Without the parenthetical insertion, the sentence would read, “And the sons of Moses, according to the Holy Priesthood . . . shall offer an acceptable offering and sacrifice” (D&C 84:6, 31).
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Moses ordained Aaron. |
Carefully consider the following questions:
1. The priesthood lineage of the sons of Moses and Aaron, “according to the Holy Priesthood” (v. 6), is given in verses 6 through 16. The lineage begins with Adam and ends with Moses, as shown.
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ADAM ABEL . . . JETHRO MOSES |
Who would come below Moses? (see vv. 32, 34).
2. Both the sons of Moses and the sons of Aaron are mentioned in this promise. What keys do each of these have? (see vv. 19–20, 26–27).
3. Why didn’t ancient Israel enjoy the privilege of seeing God and entering into His rest? (see vv. 21–24).
4. Is modern Israel in danger of losing blessings because they do not take their covenants seriously? (see vv. 47–48, 54–59).
5. John the Baptist was given power to prepare the Lord’s people for Jesus’ coming (see v. 28). How is the time of John’s mortal ministry like our time? What does this imply about the role of the priesthood today?
“The descent of this authority, or divine power, from Adam to Moses is here given in the Lord’s own words to Joseph Smith. Moses received it from Jethro, a priest of the house of Midian. The Midianites were descendants of Abraham, through the children of Keturah, wife of Abraham, therefore the Midianites, who were neighbors to the Israelites in Palestine, were related to the Israelites, and were Hebrews. As descendants of Abraham they were entitled through their faithfulness to his blessings (see Abraham 2:9–11), and in the days of Moses and preceding them, in Midian the Priesthood was found.” (Smith, Church History and Modern Revelation, 1:338.)
President Joseph Fielding Smith observed: “It is impossible for men to obtain the knowledge or the mysteries of the kingdom or the knowledge of God, without the authority of the Priesthood. Secular learning, the study of the sciences, arts and history, will not reveal these vital truths to man. It is the Holy Priesthood that unlocks the door to heaven and reveals to man the mysteries of the Kingdom of God. It is this Divine Authority which makes known the knowledge of God! Is there any wonder that the world today is groping in gross darkness concerning God and the things of his kingdom? We should also remember that these great truths are not made known even to members of the Church unless they place their lives in harmony with the law on which these blessings are predicated. (D. & C. 130:20–21.)” (Church History and Modern Revelation, 1:338.)
Elder Bruce R. McConkie explained: “When Israel, as a people and as a whole, failed to live in harmony with the law of Christ as contained in the fulness of his everlasting gospel, the Lord ‘in his wrath’ withdrew the fulness of his law from them. Because ‘they hardened their hearts’ and would not ‘enter into his rest while in the wilderness, which rest is the fulness of his glory, . . . he took Moses out of their midst, and the Holy Priesthood also’ (D&C 84:19–28.) That is, he took the Melchizedek Priesthood, which administers the gospel, out of their midst in the sense that it did not continue and pass from one priesthood holder to another in the normal and usual sense of the word. The keys of the priesthood were taken away with Moses so that any future priesthood ordinations required special divine authorization. But in place of the higher priesthood the Lord gave a lesser order, and in place of the fulness of the gospel he gave a preparatory gospel—the law of carnal commandments, the law of Moses—to serve as a schoolmaster to bring them, after a long day of trial and testing, back to the law of Christ in its fulness. There is the fulness of the gospel, and there is the preparatory gospel. There is the full law of Christ, and there is a partial law of Christ. The Mosaic system was the partial law, a portion of the mind and will of Jehovah, a strict and severe testing arrangement that would qualify those who obeyed its terms and conditions to receive the eternal fulness when the Messiah came to deliver and to restore it.” (Mortal Messiah, pp. 59–60.)
Elder Bruce R. McConkie explained:
“What concerns us above all else as to the coming of John, however, is that he came with power and authority. He first received his errand from the Lord. His was no ordinary message, and he was no unauthorized witness. He was called of God and sent by him, and he represented Deity in the words that he spoke and the baptisms he performed. He was a legal administrator whose words and acts were binding on earth and in heaven, and his hearers were bound, at the peril of their salvation, to believe his words and heed his counsels.
“Luke says: ‘The word of God came unto John the son of Zacharias in the wilderness.’ Later John is to say: ‘He that sent me to baptize with water, the same said unto me,’ such and such things. (John 1:33.) Who sent him we do not know. We do know that ‘he was baptized while he was yet in his childhood [meaning, when he was eight years of age], and was ordained by the angel of God at the time he was eight days old unto this power [note it well, not to the Aaronic Priesthood, but] to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.’ (D&C 84:24.) We do not know when he received the Aaronic Priesthood, but obviously it came to him after his baptism, at whatever age was proper, and before he was sent by one whom he does not name to preach and baptize with water.” (Mortal Messiah, pp. 384–85.)
President Joseph Fielding Smith taught:
“As all of us know, a covenant is a contract and an agreement between at least two parties. In the case of gospel covenants, the parties are the Lord in heaven and men on earth. Men agree to keep the commandments and the Lord promises to reward them accordingly. The gospel itself is the new and everlasting covenant and embraces all of the agreements, promises, and rewards which the Lord offers to his people.
“And so when we receive the Melchizedek Priesthood we do so by covenant. We solemnly promise to receive the priesthood, to magnify our callings in it, and to live by every word that proceedeth forth from the mouth of God. The Lord on his part promises us that if we keep the covenant, we shall receive all that the Father hath, which is life eternal. Can any of us conceive of a greater or more glorious agreement than this? . . .
“To swear with an oath is the most solemn and binding form of speech known to the human tongue; and it was this type of language which the Father chose to have used in the great Messianic prophecy about Christ and the priesthood. Of him it says: ‘The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ (Ps. 110:4.)
“In explaining this Messianic prophecy, Paul says that Jesus had ‘an unchangeable priesthood,’ and that through it came ‘the power of an endless life.’ (See Heb. 7:24, 16.) Joseph Smith said that ‘all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually,’ that is, if they are faithful and true.
“And so Christ is the great prototype where priesthood is concerned, as he is with reference to baptism and all other things. And so, even as the Father swears with an oath that his Son shall inherit all things through the priesthood, so he swears with an oath that all of us who magnify our callings in that same priesthood shall receive all that the Father hath.” (In Conference Report, Oct. 1970, pp. 91–92.)
“What does it mean to magnify one’s calling? According to Webster’s Third New International Dictionary, ‘to magnify’ is ‘to increase the importance of: cause to be held in greater esteem or respect . . . to make greater.’ One magnifies a calling—
“In the words ‘magnifying their calling,’ far more seems to be implied than the mere attending of priesthood meetings, administering to the sacrament and the sick, and serving in Church work. Faithfulness to warrant the reception of the priesthood is a condition that perhaps all men do not meet. And the magnifying of their calling seems to imply a totalness which few, if any, men reach in mortality. Perfection of body and spirit seems to be included here.” (Miracle of Forgiveness, p. 123.)
“Who are the sons of Aaron and Levi today? They are, by virtue of the blessings of the Almighty, those who are ordained by those who hold the authority to officiate in the offices of the priesthood. It is written that those so ordained become the sons of Moses and Aaron.” (Smith, Doctrines of Salvation, 3:93.)
“‘Sons of Moses,’ and ‘sons of Aaron’ do not refer to their literal descendants only, for all who are faithful and obtain these Priesthoods, and magnify their calling, are sanctified by the Spirit and become the ‘sons’ of Moses and of Aaron, and the seed of Abraham, as well as the Church and Kingdom, and the elect of God (v. 34). Paul expresses this thought as follows, ‘Know ye therefore that they which are of faith, the same are the children of Abraham’ (Gal. 3:7).” (Smith and Sjodahl, Commentary, p. 504.)
The verb received in verses 40–41 may imply much more than just being ordained to the Melchizedek Priesthood. President Marion G. Romney said of this verse: “Now, I do not think this means that all who fail to magnify their callings in the priesthood will have committed the unpardonable sin, but I do think that priesthood bearers who have entered into the covenants that we enter into—in the waters of baptism, in connection with the law of tithing, the Word of Wisdom, and the many other covenants we make—and then refuse to live up to these covenants will stand in jeopardy of losing the promise of eternal life.” (In Conference Report, Apr. 1972, p. 112; or Ensign, July 1972, p. 99.)
Smith and Sjodahl said about this promise: “How important, then, that those who bear the Holy Priesthood should live so, that they are fit companions for angels!” (Commentary, p. 508; see also D&C 84:88; 109:22; Matthew 18:10; Psalm 91:11, which also refer to angels’ watching over men).
“Satan has power in the earth, and in the exercise of his agency he tempts the children of men. . . . At the same time we have the sweet influence of the Spirit of God pleading with us to do that which is right, pleading with every human being that does not drive it from him; for every human being has a portion of the Spirit of God given unto him. We sometimes call it conscience; we call it by one name and we call it by another; but it is the Spirit of God that every man and woman possesses that is born on the earth. God has given unto all his children this Spirit. Of course it is not the gift of the Holy Ghost in its fullness; for that is only received by obedience to the commandments of God.” (George Q. Cannon, in Journal of Discourses, 26:191.)
The compilation and preservation of the Book of Mormon have been carefully guarded and watched over by the Savior and His prophets down through the ages. Its message is of greatest importance to the inhabitants of the earth, and to treat lightly that sacred record is a serious thing, as President Ezra Taft Benson explained:
“Some of the early missionaries, on returning home, were reproved by the Lord in section 84 of the Doctrine and Covenants because they had treated lightly the Book of Mormon. As a result, their minds had been darkened. The Lord said that this kind of treatment of the Book of Mormon brought the whole Church under condemnation, even all of the children of Zion. And then the Lord said, ‘And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon.’ (See D&C 84:54–57.) Are we still under that condemnation? . . .
“. . . Grave consequences hang on our response to the Book of Mormon. ‘Those who receive it,’ said the Lord, ‘in faith, and work righteousness, shall receive a crown of eternal life;
“‘But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation—
“‘For the Lord God has spoken it.’ (D&C 20:14–16.)
“Is the Book of Mormon true? Yes.
“Who is it for? Us.
“What is its purpose? To bring men to Christ.
“How does it do this? By testifying of Christ and revealing his enemies.
“How are we to use it? We are to get a testimony of it, we are to teach from it, we are to hold it up as a standard and ‘hiss it forth.’
“Have we been doing this? Not as we should, nor as we must.
“Do eternal consequences rest upon our response to this book? Yes, either to our blessing or our condemnation.
“Every Latter-day Saint should make the study of this book a lifetime pursuit. Otherwise he is placing his soul in jeopardy and neglecting that which could give spiritual and intellectual unity to his whole life.” (In Conference Report, Apr. 1975, pp. 96–97; or Ensign, May 1975, p. 65.)
The Quorum of the Twelve Apostles was not organized until 1835, yet the Lord refers to these brethren as Apostles. Elder Joseph Fielding Smith explained:
“An apostle, the dictionary states, is ‘one of the twelve chosen by Christ to proclaim His gospel; also a Christian missionary who first evangelizes a certain nation; any zealous advocate of a doctrine or cause.’ . . .
“The term apostle is recognized in the Church in the sense in which it is defined in the dictionary. Men have been called apostles who have been sent forth with the gospel message even when they have not been ordained to that particular office. . . .
“This revelation was given two years and four months before the first men were ordained to the special calling as apostles in the Church, but as they were commissioned to go forth proclaiming the gospel as witnesses for Christ, he designated them as his apostles.” (“The Twelve Apostles,” Improvement Era, Apr. 1935, p. 208.)
In Mark 16:17–18 the Savior made similar promises to the missionaries in New Testament times.
“Thousands of missionaries have put this promise to the test and the Lord has kept his promise to all those who have been faithful in their calling. Surely if the Father notices when a sparrow falls, he will not forsake any who in faithful obedience to his will seek his aid. That there have been those who have gone forth and have been weary in body and mind, and who have gone hungry, there is no doubt, for there are missionaries who have not given all their heart to the Lord and they have idled away valuable time when it was needful for them to proclaim the truth.” (Smith, Church History and Modern Revelation, 1:344.)
“‘Reprove,’ as stated (v. 76) is to ‘convict.’ God’s messengers, as it were, are lawyers before the bar of God. It is their duty to ‘convict’ the world of sin, and to warn all men of the ‘judgment which is to come.’ They are not sent out to entertain the world with philosophical lectures, or ethical discourses, or flowery oratory, or amusing anecdotes. Their one duty is to secure conviction and, if possible, repentance and salvation.” (Smith and Sjodahl, Commentary, p. 518.)
“The new song which they shall sing at this great day will be concerning the redemption of Zion and the restoration of Israel. Even now there are those who have set to music these beautiful words (vs. 99–102.), but we may believe that no music has yet been produced that will compare with the music for this song when Zion is redeemed.” (Smith, Church History and Modern Revelation, 1:345.)
This phrase is also used in the book of Revelation (see Revelation 10:6). Elder Bruce R. McConkie explained that the phrase means “that there should be no more delay—not that time as such should end and eternity begin, for the Millennial Era is still ahead—but, as shown in D&C 88:110, that ‘Satan shall be bound,’ thus ending the ‘time’ (it ‘shall be no longer’!) when persecution prevails” (Doctrinal New Testament Commentary, 3:506).
These cities were the subject of another prophet’s testimony. Elder Wilford Woodruff addressed a conference in Logan, Utah, on 22 August 1863. Speaking directly to the youth in attendance, he declared: “‘Now, my young friends, I wish you to remember these scenes you are witnessing during the visit of President Young and his brethren. Yea, my young friends, treasure up the teachings and sayings of these prophets and apostles as precious treasure while they are living men, and do not wait until they are dead. A few days and President Young and his brethren, the prophets and apostles and Brothers Benson and Maughan, will be in the spirit world. You should never forget this visitation. You are to become men and women, fathers and mothers; yea, the day will come, after your fathers, and these prophets and apostles are dead, you will have the privilege of going into the towers of a glorious Temple built unto the name of the Most High (pointing in the direction of the bench), east of us upon the Logan bench; and while you stand in the towers of the Temple and your eyes survey this glorious valley filled with cities and villages, occupied by tens of thousands of Latter-day Saints, you will then call to mind this visitation of President Young and his company. You will say: That was in the days when Presidents Benson and Maughan presided over us; that was before New York was destroyed by an earthquake; it was before Boston was swept into the sea, by the sea heaving itself beyond its bounds; it was before Albany was destroyed by fire; yea, at that time you will remember the scenes of this day. Treasure them up and forget them not.’ President Young followed and said: ‘What Brother Woodruff has said is revelation and will be fulfilled.’” (In Lundwall, Temples of the Most High, pp. 97–98.)
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Wilford Woodruff spoke of the future destruction of New York, Albany, and Boston. |
What is now known as section 85 was written as a letter by Joseph Smith to William W. Phelps on 27 November 1832. The first part of the letter read:
“I say brother, because I feel so from the heart, and although it is not long since I wrote a letter unto you, yet I feel as though you would excuse me for writing this, as I have many things which I wish to communicate. Some things which I will mention in this letter, which are lying with great weight on my mind. I am well, and my family also; God grant that you may enjoy the same, and yours, and all the brethren and sisters who remember to inquire after the commandments of the Lord, and the welfare of Zion and such a being as myself; and while I dictate this letter, I fancy to myself that you are saying or thinking something similar to these words:—‘My God, great and mighty art Thou, therefore show unto Thy servant what shall become of those who are essaying to come up unto Zion, in order to keep the commandments of God, and yet receive not their inheritance by consecrations, by order of deed from the Bishop, the man that God has appointed in a legal way, agreeably to the law given to organize and regulate the Church, and all the affairs of the same.’
“Brother William, in the love of God, having the most implicit confidence in you as a man of God, having obtained this confidence by a vision of heaven, therefore I will proceed to unfold to you some of the feelings of my heart, and to answer the question.” (History of the Church, 1:297–98.)
President Joseph Fielding Smith wrote: “We are informed that we are to be judged out of the books that are to be kept, therefore they should be accurate in every detail. . . .
“. . . To keep a record of the manner of life of these consecrated members was important because of the nature of the covenant which they were required to make when they entered into this order, or covenant. . . . The names of all faithful members were to be recorded, with an account of their stewardship, their faith and their works. What a happy people they would have been if they had hearkened with singleness of heart to these commandments, for the Lord had promised to protect them in these inheritances if they would be faithful to him. The Lord knew that there would be some among them who would falter; some who would come to Zion not willing to enroll themselves and their property to the welfare of Zion, and therefore could not be given stewardships in the covenant which the Lord had made with the saints. He, therefore, commanded that all those who came to Zion and who were not willing to receive an inheritance, and consecration agreeable to his law should not be numbered among the faithful.” (Church History and Modern Revelation, 1:348–49.)
President Joseph Fielding Smith wrote:
“The closing verses of this revelation state that all those who are not found written in the book of remembrance, shall have no inheritance in that day. Their portion shall be with the unbelievers, where there will be wailing and gnashing of teeth. ‘And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church, as well as the lesser priesthood, or the members, in that day shall not find an inheritance among the saints of the Most High.’ It is stated that with them it will be done as it was to the people in the days of Ezra after the return from Babylonian captivity. At that time the Lord said through his prophet:
“‘These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.’ (Ezra 2:62.)
“The members of the Church today should take warning from this which is written and keep themselves prepared by their faithful adherence to the principles of the Gospel, and be true to their covenants, so that when that day shall come, if they are here to share in it, they will not be found like these Jews in the days of Ezra, but will have their names written in the book of remembrance.” (Church History and Modern Revelation, 1:352.)
The reference to the “one mighty and strong” (D&C 85:7) who is to set in order the house of God and also the reference to one who “putteth forth his hand to steady the ark” (v. 8) have been used by many apostates from the Church to justify their own falling away. They claim that various Presidents of the Church have lost favor with God and are rejected, and that they, the apostates, are the “one mighty and strong” called by God to set things right. Such audacious claims contradict the meaning of the scriptures. In an official statement issued in 1905, the First Presidency (Joseph F. Smith, John R. Winder, and Anthon H. Lund) discussed the circumstances that brought this revelation forth and those to whom these two phrases referred:
“It is to be observed first of all that the subject of this whole letter, as also the part of it subsequently accepted as a revelation, relates to the affairs of the Church in Missouri, the gathering of the Saints to that land and obtaining their inheritances under the law of consecration and stewardship; and the Prophet deals especially with the matter of what is to become of those who fail to receive their inheritances by order or deed from the bishop. . . .
“It was while these conditions of rebellion, jealousy, pride, unbelief and hardness of heart prevailed among the brethren in Zion—Jackson county, Missouri—in all of which Bishop Partridge participated, that the words of the revelation taken from the letter to William W. Phelps, of the 27th of November, 1832, were written. The ‘man who was called and appointed of God’ to ‘divide unto the Saints their inheritance’—Edward Partridge—was at that time out of order, neglecting his own duty, and putting ‘forth his hand to steady the ark’; hence, he was warned of the judgment of God impending, and the prediction was made that another, ‘one mighty and strong,’ would be sent of God to take his place, to have his bishopric—one having the spirit and power of that high office resting upon him, by which he would have power to ‘set in order the house of God, and arrange by lot the inheritance of the Saints’; in other words, one who would do the work that Bishop Edward Partridge had been appointed to do, but had failed to accomplish. . . .
“And inasmuch as through his repentance and sacrifices and suffering, Bishop Edward Partridge undoubtedly obtained a mitigation of the threatened judgment against him of falling ‘by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning,’ so the occasion for sending another to fill his station—‘one mighty and strong to set in order the house of God, and to arrange by lot the inheritances of the Saints’—may also be considered as having passed away and the whole incident of the prophecy closed.” (In Clark, Messages of the First Presidency, 4:112, 115, 117.)
“This much, then, we have learned, viz., that Edward Partridge, the Bishop of the Church, was the one ‘called and appointed, to divide by lot unto the Saints their inheritances.’ But was Edward Partridge the one in 1832 who was ‘putting forth his hand to steady the ark,’ and threatened with falling ‘by the shaft of death like as a tree that is smitten by the vivid shaft of lightning’? Undoubtedly. The brethren in those days were limited in their experience. The Church had been organized but as yesterday. The order of the Priesthood was not understood then, as it is understood today. The brethren composing it had been but recently brought together. Some of them were often in rebellion against the Prophet and the order of the Church because of these conditions; and it required instruction and time and experience to enable men to understand their duties and preserve their right relationship to each other as officers of the Church.
“Bishop Partridge was one of the brethren, who—though a most worthy man, one whom the Lord loved, and whom the Prophet described as ‘a pattern of piety,’ and ‘one of the Lord’s great men’—at times arrayed himself in opposition to the Prophet in those early days, and sought to correct him in his administrations of the affairs of the Church; in other words, ‘put forth his hand to steady the ark.’” (In Clark, Messages of the First Presidency, 4:113.)
“Some modern people have created cults of their own, and among them are those who attempt to take refuge in section 85 of the Doctrine and Covenants.
“They endeavor to say that the Church has gone astray, that the leaders are no longer inspired, and that ‘one mighty and strong’ is needed to take over the affairs of the Lord. And without any evidence of modesty whatsoever on their parts, they themselves volunteer for the position.” (Mark E. Petersen, in Conference Report, Apr. 1973, p. 159; or Ensign, July 1973, p. 110.)
Such people become guilty of the very thing this scripture warns against: they take it upon themselves to “steady the ark” (see Notes and Commentary for D&C 85:8).
Elder Bruce R. McConkie explained:
“Every person properly appointed and sustained to act in an official capacity in the Church is entitled to the spirit of revelation to guide the particular organization or group over which he presides. The ‘Presidency are over the Church,’ the Prophet said, ‘and revelations of the mind and will of God to the Church, are to come through the Presidency. This is the order of heaven, and the power and privilege of this priesthood. It is also the privilege of any officer in this Church to obtain revelations, so far as relates to his particular calling and duty in the Church.’ (Teachings, p. 111.)
“This system of promulgating revelations through the established head of the Lord’s earthly work is so unbending and inflexible that it stands as a test to establish the truth or falsity of purported revelations. ‘There is none other appointed unto you to receive commandments and revelations until he be taken,’ the Lord said of the Prophet. ‘And this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; And this I give unto you that you may not be deceived, that you may know they are not of me.’ (D. & C. 43:2–7; Doctrines of Salvation, vol. 1, pp. 283–89.)” (Mormon Doctrine, pp. 646–47.)
This phrase refers to an incident during the reign of King David in ancient Israel. The Philistines had captured the ark of the covenant in battle but returned it when they were struck by plagues (see 1 Samuel 4–6). David and the people later brought the ark to Jerusalem in an ox cart, driven by Uzzah and Ahio. “And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the Lord was kindled against Uzzah; and God smote him there for his error, and there he died by the ark of God” (2 Samuel 6:6–7; see vv. 1–11). The ark was the symbol of God’s presence, His glory and majesty. When first given to Israel, the ark was placed in the Holy of Holies in the tabernacle, and not even the priest was allowed to approach it. Only the high priest, a type of Christ, could approach it, and then only after going through an elaborate ritual of personal cleansing and propitiation for his sins. The scriptures teach that no unclean thing can dwell in God’s presence (see Moses 6:57). His presence is like a consuming fire (see Hebrews 12:29). Those who bear the vessels of the Lord must be clean (see D&C 133:5).
However well-meaning Uzzah’s intentions, he approached casually what could only be approached under the strictest conditions. He had no faith in God’s power. He assumed that the ark was in danger, forgetting that it was the physical symbol of the God who has all power. We cannot presume to save God and His kingdom through our own efforts.
“Uzzah’s offence consisted in the fact that he had touched the ark with profane feelings, although with good intentions, namely to prevent its rolling over and falling from the cart. Touching the ark, the throne of the divine glory and visible pledge of the invisible presence of the Lord, was a violation of the majesty of the holy God. ‘Uzzah was therefore a type of all who with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God, from the notion that they are in danger, and with the hope of saving them’ (O.V. Gerlach).” (Keil and Delitzsch, Commentary, bk. 2: Joshua, Judges, Ruth, 1 and 2 Samuel, “Second Book of Samuel,” p. 333.)
In modern revelation the Lord referred to this incident to teach the principle that the Lord does not need the help of men to defend his kingdom (see D&C 85:8). Yet even today there are those who fear the ark is tottering and presume to steady its course. There are those who are sure that women are not being treated fairly in the Church, those who would extend some unauthorized blessing, or those who would change the established doctrines of the Church. These are ark-steadiers. The best intentions do not justify such interference with the Lord’s plan. President David O. McKay said:
“It is a little dangerous for us to go out of our own sphere and try unauthoritatively to direct the efforts of a brother. You remember the case of Uzzah who stretched forth his hand to steady the ark. (See I Chron. 13:7–10.) He seemed justified, when the oxen stumbled, in putting forth his hand to steady that symbol of the covenant. We today think his punishment was very severe. Be that as it may, the incident conveys a lesson of life. Let us look around us and see how quickly men who attempt unauthoritatively to steady the ark die spiritually. Their souls become embittered, their minds distorted, their judgments faulty, and their spirits depressed. Such is the pitiable condition of men who, neglecting their own responsibilities, spend their time in finding fault with others.” (McKay, Gospel Ideals, p. 258.)
President John Taylor observed:
“We have more or less of the principles of insubordination among us. But there is a principle associated with the kingdom of God that recognizes God in all things, and that recognizes the priesthood in all things, and those who do not do it had better repent or they will come to a stand very quickly; I tell you that in the name of the Lord. Do not think you are wise and that you can manage and manipulate the priesthood, for you cannot do it. God must manage, regulate, dictate, and stand at the head, and every man in his place. The ark of God does not need steadying, especially by incompetent men without revelation and without knowledge of the kingdom of God and its laws. It is a great work that we are engaged in, and it is for us to prepare ourselves for the labor before us, and to acknowledge God, his authority, his law and his priesthood in all things.” (Taylor, Gospel Kingdom, p. 166.)
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David O. McKay warned that unauthorized individuals who attempt to “steady the ark” die spiritually. |
The Savior often used parables to teach the people during His mortal ministry. On one occasion when He was on the shore of Galilee, the people pressed so close that He stepped into a boat and from there preached to the crowd. One of the messages He taught was the parable of the wheat and the tares. Later, when Jesus was alone with His Apostles, He explained the parable to them (see Matthew 13:24–30).
On 6 December 1832, while Joseph Smith was working on the revision of the New Testament, he received an explanation of the parable of the wheat and the tares, “a more complete interpretation than [Jesus] gave to his apostles as recorded by Matthew. The reason for this may be accounted for in the fact that it is to be in these last days that the harvest is gathered and the tares are to be burned.” (Smith, Church History and Modern Revelation, 1:353.)
“Parables are short stories which point up and illustrate spiritual truths. Those spoken by Jesus deal with real events, or, if fictitious, are so consistent and probable that they may be viewed as the commonplace experiences of many people.
“When opposition to his message became bitter and intense, the master Teacher chose to present many of the truths of salvation in parables in order to hide his doctrine from those not prepared to receive it. It was not his purpose to cast pearls before swine.” (McConkie, Doctrinal New Testament Commentary, 1:283.)
If the listener is spiritually sensitive to gospel truths, parables teach beautiful and powerful principles. But if one is not spiritually aware, then, as Elder McConkie pointed out, “parables seldom clarify a truth; rather, they obscure and hide the doctrine involved so that none but those already enlightened and informed, on the very point presented, are able to grasp the full meaning. Nowhere is this better illustrated than in the parable of the wheat and the tares. When Jesus first gave this parable, even the disciples did not understand it. They asked for the interpretation, and he gave it, partially at least. And then with both the parable and the interpretation before the world, the Lord still had to give a special revelation in latter-days so that the full meaning of this marvelous parable might sink into the hearts of men. (D. & C. 86.)” (Doctrinal New Testament Commentary, 1:283–84.)
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He will separate the wheat from the tares. |
When Jesus first gave the parable of the wheat and the tares (see Matthew 13:24–30, 36–43), He interpreted most the details in the parable.
1. The man sowing seed is the Son of Man (Jesus).
2. The field is the world.
3. The good seed are the children of the kingdom (followers of Jesus).
4. The tares are children of the wicked one (those who follow the enticements of Satan).
5. The enemy is the devil.
6. The harvest is the end of the world.
7. The reapers are the angels sent to reap the field.
8. The tares bound and burned are the evil ones separated out and cast into fire (punishment) at the Judgment.
9. The wheat gathered into the barn represents the righteous who are separated out and made to “shine forth” in the kingdom of the Father.
The Lord did not interpret the following details in Matthew 13:
1. The wheat springing forth and starting to bear fruit.
2. The men sleeping.
3. The wheat and tares being allowed to grow together until the harvest.
4. The wheat being uprooted in an attempt to weed out the tares.
In Doctrine and Covenants 86, the Lord explains these additional details and gives more information on the first details:
1. The field is the world (see v. 2).
2. The Apostles are the sowers of the seed (see v. 2). President Joseph Fielding Smith explained: “In Matthew’s account the Lord declares that he is the sower of the good seed, and in the Doctrine and Covenants it is stated that the apostles were the sowers of the seed. There is no contradiction here. Christ is the author of our salvation and he it was who instructed the apostles, and under him they were sent to preach the Gospel unto all the world, or to sow the seed, and as the seed is his and it is sown under his command, he states but the fact in this revelation and also in the parable.” (Church History and Modern Revelation, 1:353.)
3. Falling asleep implies the death of the original Apostles (see D&C 86:3).
4. The enemy is Babylon (see v. 3), the great whore, which is elsewhere called the great and abominable church (see 1 Nephi 13:4–8). Babylon is a symbol of worldliness and evil, and therefore may be said to represent the devil’s power in this world. Those who remain in Babylon are those who follow the practices of the world and who do not accept the word of the Lord. Sometimes Satan’s persecution of the Church takes the form of aggressive persecution, such as killing the prophets or physically abusing the Saints. More often the persecution consists of social pressure against the humble followers of Christ. Those in the “great and spacious building” in Lehi’s dream mocked those who were pressing forward to partake of the fruit of the tree of life, and many became ashamed and fell away (see 1 Nephi 8:27–33).
5. The tares (see D&C 86:4) represent evil doctrines and those who spread them. “Traditionally, tares have been identified with the darnel weed, a species of bearded rye-grass which closely resembles wheat in the early growth period and which is found in modern Palestine. This weed has a bitter taste; if eaten in any appreciable amount, either separately or when mixed with bread, it causes dizziness and often acts as a violent emetic.” (McConkie, Doctrinal New Testament Commentary, 1:296.)
President Joseph Fielding Smith pointed out that “even in the Church the tares are to be found. It is the tares which are to be gathered up and burned from all over the world, but those in the Church will also be gathered out and find their place in the fire. [See D&C 112:23–26.] The Savior also bore witness of [this. When] speaking to the Nephites he said: ‘For it shall come to pass, saith the Father, that at that day whosoever will not repent and come unto my Beloved Son, them will I cut off from my people, O house of Israel.’ (3 Nephi 21:20.)” (Church History and Modern Revelation, 1:354.)
False doctrines or individuals who present themselves as faithful members of the Church but are in reality servants of Satan are a source of temptation to the faithful and tend to choke or corrupt the word of God, or the good seed that is sown.
6. The Church being driven into the wilderness (see D&C 86:3) represents the time of the Apostasy. When the tares (the evil in the Church) grew to maturity, the result was apostasy. The wilderness represents the period of time when the Church and the priesthood were taken from the earth (see Revelation 12:12–17).
7. The tenderness of the wheat is explained in Doctrine and Covenants 86:6 as weakness, or newness, in the faith. When this revelation was given in December 1832, the Church was not yet three years old and was, therefore, still very “tender.” At that time many of the tares were not yet identifiable, and attempts to systematically root out those who would eventually prove themselves to be tares would have been very destructive.
8. As in Matthew, the reapers are identified as the angels of God (see D&C 86:5). But the Lord also indicates that at the time this revelation was given, the angels were anxiously awaiting permission to carry out their mission. (Notes and Commentary on D&C 86:5 discusses the time when that permission was given.)
9. The harvest and the burning of the tares (see v. 7) was explained by the Prophet Joseph Smith: “The harvest and the end of the world have an allusion directly to the human family in the last days. . . . As, therefore, the tares are gathered and burned in the fire, so shall it be in the end of the world; that is, as the servants of God go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of truth—these first being delivered over to the buffetings of Satan, and the law and the testimony being closed up, as it was in the case of the Jews—they are left in darkness, and delivered over unto the day of burning; thus, being bound up by their creeds, and their bands being made strong by their priests, [they] are prepared for the fulfillment of the saying of the Savior—‘The Son of Man shall send forth His angels, and gather out of His Kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.’ We understand that the work of gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, [in preparation] for the day of burning, that after the day of burnings, the righteous shall shine forth like the sun, in the Kingdom of their Father.” (Teachings, p. 101.)
In 1894 President Woodruff stated: “God has held the angels of destruction for many years, lest they should reap down the wheat with the tares. But I want to tell you now, that those angels have left the portals of heaven, and they stand over this people and this nation now, and are hovering over the earth waiting to pour out the judgments. And from this very day they shall be poured out. Calamities and troubles are increasing in the earth, and there is a meaning to these things. Remember this, and reflect upon these matters. If you do your duty, and I do my duty, we’ll have protection, and shall pass through the afflictions in peace and in safety.” (Young Women’s Journal, Aug. 1894, pp. 512–13.)
President Joseph Fielding Smith, who was present when President Woodruff talked about these angels at the dedication of the Salt Lake Temple (see Signs of the Times, pp. 112–13), recorded the following:
“One day while I was sitting in the presence of my father [President Joseph F. Smith] back about 1908 or 9, somewhere in there, I called attention to these statements of President Woodruff, and I said I would like to go over the records from the time of the dedication of the Temple up until now and see what we can find in regard to calamities, destructions, plagues; and he encouraged me to do it, and so I did. So I went over the newspapers and over the magazines and jotted down year by year the destructions, the commotions among men, everything in the nature of a calamity, and to my great astonishment each year they increased, and they have been increasing ever since I quit making that record. I was greatly astonished by it; and when I called the attention of one of my neighbors to it, he almost got angry at me and he said, ‘Oh, well, we have got better facilities now for discovering these things. I don’t believe it.’ And he is a member of the Church, too, but seemed to lack faith in these predictions. . . .
“This will be astonishing to you, I am sure, and I copied this from the [Literary] Digest of January 20, 1934.
“‘Two scientists charting the European record find that the indexed number of Wars rose from 2.678 in the twelfth to 13,735.98 in the twentieth century.
“‘Does war tend to decline as nations become more civilized? Many philosophers have said so; but now two sociologists of Harvard University have turned the cold and dispassionate eye of science upon the question, and have decided that future wars, fiercer than any ever fought before, apparently can be avoided only by a miracle. Far from declining, wars increase in number and intensity as nations progress, and the worst flareup since the dawn of history has occurred in our own century.’
“‘Now, of course, he had reference to the war from 1914 to 1918.
“‘These scientists are Professor Pitirim A. Sorokin, chairman of the Department of Sociology at Harvard, and Nicholas N. Golovin, formerly Lieutenant-General in the Imperial Russian army. They have reached their conclusions through a study of all the wars known to have taken place in Europe since Greece and the Western Roman Empire over a period of more than 2,400 years—from 500 B.C. to 1925 A.D. During this period in Greece, Rome, Central Europe, Germany, Italy, France, Great Britain, Spain, and the Netherlands and Russia, there occurred 902 wars (not battles).
“‘Each was studied from five points of view, the duration of the war, the size of the fighting force, the number of casualties, including killed and wounded, the number of countries involved, and the proportion of the combatants to the total population of the belligerent nations.
“‘From these five “variables” a total indexed number was computed for each war, in order that they might be reasonably expressed in terms of a common denominator.’
“Now, that’s the quotation. Then [in 1936] I made these remarks.
“Out of this study these scientists declare that they have discovered that war has tended to increase over all Europe in the late centuries. They say they have learned that in these countries war grew from 2.678 in the twelfth century to 13,735.98 in the first twenty-five years of the twentieth century. Their tables show the growth by centuries. Up to the seventeenth century the wars were comparatively insignificant. Beginning with that century war increased during the eighteenth, with a lull in the nineteenth, yet in that century they were more than 100 times greater than in medieval times.
“‘These men conclude that “all commendable hopes that war will disappear in the near future are based on nothing more substantial than hope of a belief in miracles.”’
“And then I made this prediction:
“‘If prophecy is to be fulfilled, there awaits the world a conflict more dreadful than any the world has yet seen.’ (Progress of Man, pp. 402–404.)
“Now I want to make some comments in regard to the statement by President Woodruff and this parable.
“The Lord said that the sending forth of these angels was to be at the end of the harvest, and the harvest is the end of the world. Now, that ought to cause us some very serious reflections. And the angels have been pleading, as I have read it to you, before the Lord to be sent on their mission. Until 1893 the Lord said to them no, and then He set them loose. According to the revelation of President Woodruff, the Lord sent them out on that mission.
“What do we gather out of that? That we are at the time of the end. This is the time of the harvest. This is the time spoken of which is called the end of the world.” (Signs of the Times, pp. 116–21.)
This phrase means that one’s right to the priesthood is held by virtue of being of the house of Israel. Elder Theodore M. Burton explained:
“One thing we often fail to realize is that our priesthood comes to us through the lineage of our fathers and mothers. The Lord explained it in these words: ‘Therefore, thus saith the Lord unto you, with whom the priesthood hath continued through the lineage of your fathers. . . .’ (D&C 86:8.)
“‘Oh,’ I can hear some of you say, ‘there must be something wrong with that statement, for I am the only member of my family who has joined the Church. How could I have received the priesthood from my parents?’
“In this scripture the Lord was not talking about your priesthood line of authority. He was talking about your inherited right to receive and use priesthood power. This readiness to listen and believe is an inherited gift which enabled you to recognize and accept the truth. Jesus explained this thought as he said: ‘My sheep hear my voice, and I know them, and they follow me.’ (John 10:27.)
“That spirit of acceptance is a manifestation of your inherited right to priesthood blessings. Such willingness to believe does not represent predestination, but it does represent foreordination. The Lord continues the revelation: ‘For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God.’ (D&C 86:9.)
“This means we receive a right to priesthood blessings from our blood ancestry. I hope you can understand that priesthood with its accompanying blessings is dependent to a great degree on family relationship.” (In Conference Report, Apr. 1975, p. 103; or Ensign, May 1975, p. 71.)
Elder Theodore M. Burton gave important insight into this scripture: “In this final verse the Lord reminds us of two things. First, he reminds us of our responsibility to do missionary work here on the earth. Second, he informs us that we are not only to be messengers of salvation to the living, but saviors for our ancestors who went before us and who, though now dead, have paved the way whereby we might receive our present blessings. It is through them we received our priesthood. The promise was made that even if they were born at a time and place where they could not hear the gospel preached in life, God would provide saviors for them from among their descendants. We are those saviors God promised through whom they can have every priesthood blessing.” (In Conference Report, Apr. 1975, p. 105; or Ensign, May 1975, p. 71.)
The Prophet Joseph Smith wrote that the “appearances of troubles among the nations became more visible this season than they had previously been since the Church began her journey out of the wilderness. The ravages of the cholera were frightful in almost all the large cities on the globe. The plague broke out in India, while the United States, amid all her pomp and greatness, was threatened with immediate dissolution. The people of South Carolina, in convention assembled (in November), passed ordinances, declaring their state a free and independent nation; and appointed Thursday, the 31st day of January, 1833, as a day of humiliation and prayer, to implore Almighty God to vouchsafe His blessings, and restore liberty and happiness within their borders.” It was the intent of South Carolina, following the day of prayer and humiliation, to sever ties with the United States on the first day of February; however, “President Jackson issued his proclamation against this rebellion, called out a force sufficient to quell it, and implored the blessings of God to assist the nation to extricate itself from the horrors of the approaching and solemn crisis.
“On Christmas day [1832],” the Prophet Joseph recorded, “I received the following revelation and prophecy on war [D&C 87].” (History of the Church, 1:301.)
Conflict did seem possible in the political turbulence of the early 1830s, as President Joseph Fielding Smith noted: “Scoffers have said it was nothing remarkable for Joseph Smith in 1832, to predict the outbreak of the Civil War and that others who did not claim to be inspired with prophetic vision had done the same. It has been said that Daniel Webster and William Lloyd Garrison in 1831 had predicted the dissolution of the Union. It is well known that senators and congressmen from the South had maintained that their section of the country had a right to withdraw from the Union, for it was a confederacy, and in 1832, war clouds were to be seen on the horizon. It was because of this fact that the Lord made known to Joseph Smith this revelation stating that wars would shortly come to pass, beginning with the rebellion of South Carolina, which would eventually terminate in war being poured out upon all nations and in the death and misery of many souls. It may have been an easy thing in 1832, or even 1831, for someone to predict that there would come a division of the Northern States and the Southern States, for even then there were rumblings, and South Carolina had shown the spirit of rebellion. It was not, however, within the power of man to predict in the detail which the Lord revealed to Joseph Smith, what was shortly to come to pass as an outgrowth of the Civil War and the pouring out of war upon all nations.” (Church History and Modern Revelation, 1:358–59.)
In April 1843, when the threat of secession was not so immediate, the Prophet again stated: “I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. It may probably arise through the slave question. This a voice declared to me while I was praying earnestly on the subject, December 25th, 1832.” (History of the Church, 5:324.)
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Fort Sumter, South Carolina, where the U.S. Civil War began |
“At that time [1832] there was considerable commotion in the United States. The tariff question was one of great issue. The State of New York, before its acceptance of the Federal Constitution, surrounded itself with protective tariffs, and this policy was gradually approved by other Northern States. The Southern States, on the other hand, regarded free trade as best serving their interests, as their products were limited to a few articles of raw material, which they exported, while they imported practically all the manufactured commodities they needed. In 1824, Congress enacted a protective-tariff bill. A few years later, a stricter measure was adopted against Great Britain, in retaliation for efforts to exclude American trade from the British West Indies. This met with vigorous opposition in the South, especially in South Carolina. In this State, in 1832, a convention of the citizens declared that the tariff acts of 1828 and 1832 were not binding within their territory, and fixed February 1st, 1833, as the date after which they would be considered abrogated, unless Congress should, before then, remove the difficulty. Many Northerners were in favor of carrying the laws of the Union into effect by means of arms, at that time, and a bill empowering the President to use force was introduced in Congress. It was during this political agitation that the Prophet Joseph made the condition of his Country the subject of prayer and received this Revelation (See Sec. 130:12, 13).
“While all of these differences existing between the North and the South had a tendency to drive the people apart, yet it was the question of slavery, and the contention over the expansion of new territory and the creation of new states and whether or not slavery should be permitted in such new territory, that became the crux which brought upon the people the great Civil War. . . .
“South Carolina took the initiative. From a mere human point of view this appeared improbable. The probability was that the Northern States, conscious of their numerical and financial strength, would throw down the gauntlet. A bill was before Congress authorizing President Andrew Jackson to use force in defense of the Union. But, notwithstanding this, the North did not begin the war. South Carolina took the first step, by recalling her representatives in the United States Senate, November 10, 1860. This was followed by an ordinance of secession, passed by the State Legislature on the 17th of November, the same year. And on the 12th of April, 1861, the first shot of the war was fired by General Beauregard against Fort Sumter, and thus the conflict was begun by South Carolina, as foretold by the Prophet, and not by any of the Northern States.” (Commentary, pp. 533–35.)
The war that started with the rebellion of South Carolina marked the beginning of the era of war that will last until the Savior returns to establish peace. In the American Civil War, “the personal valour and the enormous casualties—both in absolute numbers and in percentage of numbers engaged—have not yet ceased to astound scholars and military historians everywhere. Based on the three-year standard of enlistment, some 1,556,000 soldiers served in the Federal armies, which suffered a total of 634,703 casualties (359,528 dead and 275,175 wounded). There were probably some 800,000 men serving in the Confederate forces, which sustained approximately 483,000 casualties (about 258,000 deaths and perhaps 225,000 wounded).
“The cost in treasure was, of course, staggering for the embattled sections. Both governments, after strenuous attempts to finance the prosecution of the war by increasing taxes and floating loans, were obliged to resort to the printing press to make fiat money. While separate Confederate figures are lacking, the war finally cost the United States over $15,000,000,000. In sum, although the Union was preserved and restored, the cost in physical and moral suffering was incalculable, and some spiritual wounds caused by [this] holocaust still have not yet been healed.” (Warren W. Hassler Jr., in New Encyclopaedia Britannica [1978], s.v. “Civil War, U.S.”)
In 1958 Elder Joseph L. Wirthlin noted:
“The Prophet Joseph gave us this marvelous revelation in 1832. The Civil War came in 1861; the war between Denmark and Prussia in 1864; Italy and Austria in 1865 and 1866; Austria and Prussia in 1866; Russia and Turkey in 1877; China and Japan in 1894 and 1895; Spanish-American in 1898; Japan and Russia in 1904 and 1905; World War I in 1914–1918; then the next war was a comparatively small one, Ethiopia and Italy, when the people in that land of Ethiopia were taken over and controlled by Italy. I am grateful to the Lord that they now have their freedom. Then, the World War just passed [World War II] and, of course, the Korean War. [Since 1958 there have been, among numerous other wars, the Vietnam War in Southeast Asia, the war in Angola, the Six-Day and Yom Kippur wars in the Holy Land, and the Persian Gulf War.]
“These nations of Russia, China, Korea, Syria, Israel, Egypt, Arabia, Lebanon—all of these nations are now in an attitude of war of some kind. Just what the results are going to be, I do not know. Of course, from the revelations we can and do know that some day there will be one great war in a certain area, that area possibly may be in and around some of these countries I have mentioned, probably around Israel.” (In Conference Report, Oct. 1958, p. 33.)
Elder Joseph Fielding Smith, in a lecture given in 1942, explained: “We hear a great deal and we see a great deal in the prints today about this great second world war. I think in a previous talk I said I did not call it the second world war. This is the first world war. It is only a part, a continuation of the war of 1914 to 1918, and even that was not the beginning. I have been asked a great many times if I thought this present war was the great last war before the coming of Christ, and I have said yes; but I do not mean when I say this that we will not have another spell, another armistice, when they may lay down their arms for a season only to get ready to take them up again, although I hope that will not be the case. I think the great world war commenced in April, 1861. At any rate, that was the beginning of the end. . . .
“Based upon what the Lord says in this Section 87 of the Doctrine & Covenants—the Section on war which I read—I place the time of the beginning of the end at the rebellion of South Carolina. I say I place it there. I beg your pardon. The Lord places it there because it says beginning at this place these things would take place.” (Signs of the Times, pp. 138, 149.)
Elder James E. Talmage said: “While no open alliance between the Southern States and the English government was effected, British influence gave indirect assistance and substantial encouragement to the South, and this in such a way as to produce serious international complications. Vessels were built and equipped at British ports in the interests of the Confederacy; and the results of this violation of the laws of neutrality cost Great Britain fifteen and a half millions of dollars, which sum was awarded the United States at the Geneva arbitration in settlement of the Alabama claims. The Confederacy appointed commissioners to Great Britain and France; these appointees were forcibly taken by United States officers from the British steamer on which they had embarked. This act, which the United States government had to admit as overt, threatened for a time to precipitate a war between this nation and Great Britain.” (Articles of Faith, pp. 25–26.)
“Still another prediction is made in this verse, although probably some readers miss it because the language is somewhat involved. We have already seen that ‘the Southern States will call on other nations, even [“including” as I interpret it] the nation of Great Britain, as it is called.’ Immediately following these words we read: ‘and they shall also call upon other nations, in order to defend themselves against other nations.’ What is the antecedent of they? It cannot be the Southern States, because the Confederacy was fighting the Northern States only and was not defending itself against ‘other nations.’ Furthermore, the verse has already made the point that the Southern States would call (for help) on other nations. To me the antecedent of they is Great Britain and the other nations upon which the Confederacy would call for help, namely, France, Holland, and Belgium. The plain meaning of the words to me last quoted (‘and they shall also,’ etc.) is that even as the Southern States would call for help on other nations, so in turn would Great Britain, France, Holland, and Belgium eventually call for help in other conflicts to follow, in order to defend themselves. Many of us have lived to see the letter and spirit of this prophecy fulfilled in the two World Wars we have passed through. ‘And then,’ continues the Lord, ‘war shall be poured out upon all nations.’ That is to say, when Great Britain and the other nations mentioned call for help, world war would result. This has already taken place.” (Sperry, Compendium, pp. 419–20.)
President Joseph Fielding Smith noted that “following the Civil War the nations, in their great alarm because of the new methods of warfare which were being developed and their fear of other nations, entered into alliances and secret agreements in order to protect themselves from other nations. At the outbreak of the World War, these alliances had reached proportions never before known, and during the war other alliances were made until nearly every nation on the earth had taken sides with the Triple Alliance or the Triple Entente. It was during the period of the World War, 1914–1918, Great Britain made her appeal to the nations to come to the defense of the standard of Democracy. Her pleadings were heard round the world.” (Church History and Modern Revelation, 1:361.)
This prophecy begins with reference to the U.S. Civil War, which was fought over the issue of slavery. Many have therefore assumed that Doctrine and Covenants 87:4 refers to slaves who fled the South and fought in the Union armies against their former masters. Elder Joseph L. Wirthlin suggested a further fulfillment: “I believe, brethren and sisters, that it was intended that this referred to slaves all over the world.” Elder Wirthlin mentioned specifically the inhabitants of the former Soviet Union and its satellites and other parts of the world “where the rights and the privilege to worship God and to come to a knowledge that Jesus Christ is his Son is denied them” (in Conference Report, Oct. 1958, p. 32).
The word remnant is often used in the scriptures to refer to a segment of the house of Israel (see Topical Guide, “remnant,” 419). Because the Savior made specific promises about the remnants of the Nephites and Lamanites (see 3 Nephi 20:10, 16; 21:2, 4), many have assumed that this verse refers to the Lamanite peoples who would at some point arise and “vex the Gentiles” (D&C 87:5).
President Joseph Fielding Smith wrote: “The history of this American continent . . . gives evidence that the Lamanites have risen up in their anger and vexed the Gentiles. This warfare may not be over. It has been the fault of people in the United States to think that this prophetic saying has reference to the Indians in the United States, but we must remember that there are millions of the ‘remnant’ in Mexico, Central and South America. It was during our Civil War that the Indians in Mexico rose up and gained their freedom from the tyranny which Napoleon endeavored to inflict upon them contrary to the prediction of Jacob in the Book of Mormon, that there should be no kings among the Gentiles on this land. The independence of Mexico and other nations to the south has been accomplished by the uprising of the ‘remnant’ upon the land. However, let us not think that this prophecy has completely been fulfilled.” (Church History and Modern Revelation, 1:363.)
In other places the word remnant is used generally of all Israel (see 1 Nephi 13:33), in some places it refers to the Jews (see Isaiah 37:31–32), and in some cases it refers specifically to the Latter-day Saints (see D&C 52:2.) So it is possible that the remnants mentioned in Doctrine and Covenants 87:5 could include people of the house of Israel other than the Lamanites.
Elder James E. Talmage taught: “Now, I do not believe in trying to explain away the words of God that predict calamity, but are nevertheless full of assurance unto the righteous, be it a righteous man or a righteous nation. We should awaken to their dread import. The Lord is dealing with the nations of the earth, and his Spirit has departed in large measure from nations that have defied him and his commandments, and as a result, they, being left largely to themselves, war with one another, and seek all means by which they can destroy one another most expeditiously. Now, the Lord is not the author of these evil things; the nations are bringing these inflictions upon themselves, and there shall be a consummation brought about as the Lord hath decreed, which shall mean an end of all nations as such, if they will not observe the law and the commandments of the Lord their God.” (In Conference Report, Oct. 1923, p. 54.)
In the judgments that precede the Millennium, all earthly kingdoms will come to an end and the kingdom of God will triumph and become the one political power during the thousand years of peace and righteousness (see Revelation 11:15).
Prior to the Civil War many members of the Church lost their lives at the hand of ruthless mobs. Elder George Q. Cannon wrote: “There is no sin that a nation can commit, which the Lord avenges so speedily and fearfully, as he does the shedding of innocent blood, or, in other words, the killing of his anointed and authorized servants. No nation which has been guilty of this dreadful crime has ever escaped his vengeance. The thunderbolts of his wrath have been always launched forth for the destruction of the perpetrators of such wickedness. It is a rank offence against the majesty of Heaven and the authority of the Creator, which he never suffers to pass unrebuked; for such men act in his stead, and are his representatives on the earth.” (Millennial Star, 4 June 1864, pp. 361–62; see also Notes and Commentary on D&C 101:81–95 and on D&C 136:34–36.)
“‘Sabaoth’ is a Hebrew word meaning ‘hosts.’ It sometimes refers to the armies of Israel and other nations; sometimes to the priests officiating in the Sanctuary; sometimes to the people of God generally, and sometimes to the stars and planets in the sky. ‘Lord of Hosts’ is equivalent to the ‘all-sovereign,’ or ‘omnipotent’ Lord. When we pray, we should remember that He, to whom we speak, has all power in heaven and on Earth—the Lord of Hosts. The Lord has given His interpretation to this word to