D&C 121:41-46

From Feast upon the Word (http://feastupontheword.org). Copyright, Feast upon the Word.
(Redirected from D&C 121:45)
Jump to: navigation, search

Doctrine & Covenants > Section 121

Previous (D&C 121:36-40)             Next (D&C 122:1-5)


Verse 44[edit]

  • What does it mean to have faithfulness "stronger than the cords of death"? Why is it important for others to see that faithfulness?

Verse 45[edit]

  • What is the "doctrine of the priesthood?"
  • Does this doctrine differ from the doctrine of the gospel? Is it a subset? A superset?
  • What definition of "virtue" might be most applicable in this verse? Is there more involved here then just having pure thoughts?

Verse 46[edit]

  • What is the scepter mentioned here?

Lexical notes[edit]

Verse 43[edit]

Betimes. Although this word is often taken to mean something like "from time to time," it actually means "early" or "in good season or time" (see Webster's 1828 definition here). This word is used in several other passages in the KJV listed here.

Verse 45[edit]

Confidence. The 1847 New Dictionary of the English Language defines confidences as "To have or place faith or trust in; to credit or give credit; to trust or believe, to be secure or assured, to rely or depend upon; to be firmly, boldly secure" (by Charles Richardson, 1847). This is in-line with the three definitions given in Oxford English Dictionary (OED):

  • The mental attitude of trusting in or relying on a person or thing; firm trust, reliance, faith. Const. in (to, on, upon).
  • The feeling sure or certain of a fact or issue; assurance, certitude; assured expectation.
  • Assurance, boldness, fearlessness, arising from reliance (on oneself, on circumstances, on divine support, etc.)

Virtue. The Webster's 1828 Dictionary provides ten different definitions of virtue, including strength, bravery, moral goodness, acting power, excellence. In the New Testament, virtue is most often the English translation of the Greek Arete, which conveys a sense of excellence or goodness associated with reaching your utmost potential. This usage is found in Philip 4:8, 1 Pet 2:9 where it is translated as "praises", and 2 Pet 1:3-2 Pet 1:5. Virtue is twice used as the English translation of the Greek Dunamis, which refers to strength, power, and ability (Mark 5:30, Luke 6:19). If Joseph Smith or the Lord is referring to either of these senses of the word "virtue," then its use here has more to do with power, strength, and reaching noble potential, rather than merely chaste or pure sentiments. This reading may be further supported by the very similar usage of virtue (arete) in Philip 4:8--where we are commanded to "think on" virtue (arete).

Verse 46[edit]

Scepter. The phrase "scepter of righteousness" only occurs once in the New Testament at Heb 1:8, where it refers to the scepter of God's kingdom. Scepter there is an English translation of the Greek rhabdos, which is elsewhere translated as a rod or staff--including the Lord's "rod of iron" mentioned in Rev 2:27, Rev 12:5, and Rev 19:15.


Verse 41[edit]

No power or influence. One might interpret the beginning of verse 41 as telling us that the priesthood should not be used to maintain power or influence of any kind. In that case the list starting "only by persuasion" would be a list of ways that power or influence ought to be maintained—in lieu of doing so by virtue of the priesthood. Alternately, one could interpret the only here as meaning something like except. In that case the list which begins "only by persuasion" is a list of legitimate ways that the priesthood can maintain power and influence. The difference between these two interpretations is significant in how we look at the role of the priesthood. Should neither power nor influence ever be maintained by virtue of the priesthood? (The first interpretation.) Or, is it part of the legitimate role of the priesthood to maintain power and influence but it must do so only in the prescribed ways listed? (The second interpretation.)

Under either interpretation the most significant point of these verses remains the same—someone who holds the priesthood must seek to influence others through love, persuasion, kindness etc. Reproving others should be done early and only when moved on by the Holy Ghost.

Only by... This phrase, continuing in the subsequent verses, marks the beginning of a list of how one can (and ought?) to maintain "power or influence." It is important to note that this passage is connected 2 Cor 6:1-13, not only in spirit but on the linguistic level.

Verse 45[edit]

Bowels full of charity. If we are "full of charity" then there can be no place in us for ill-feelings. Only the best of feelings should exist between us. This is how we need to feel in order to pray and be confident in the presence of God.

Doctrine distil...as the dews. This reference echoes Deut 32:2, where Moses states that his "doctrine shall drop as the rain, my speech shall distil as the dew." This metaphor is not entirely clear. It may imply that the Spirit will teach us slowly and almost imperceptibly, perhaps without our fully realizing or noticing it. This may be a parallel to what happens in the next verse—with knowledge perhaps drawn to us "without compulsory means" to "flow unto" us forever and ever, as our dominion is described in verse 46.

Thy confidence wax strong. In verse 45 we are told that if we are full of charity toward all men and "let virtue garnish [our] thoughts unceasingly" then our confidence will "wax strong in the presence of God." One way we can understand confidence here is to mean "assurance, boldness, fearlessness" as suggested in the 3rd definition given by the OED (see the lexical notes above). This interpretation can explain Jared's boldness in Ether 3:10. Though the Brother of Jared was struck with fear when he first sees the Lord (when he sees just His finger Ether 3:6), in verse 10 the Brother of Jared shows confidence (when he says "Lord, show thyself unto me"). Reading confidence here as "assurance, boldness, fearlessness," suggests interpreting the Brother of Jared's boldness here as the result of his righteousness—that he was charitable and virtuous.

We can also understand this confidence in the presence of the Lord by understanding what happens in the reverse case. Just as the scriptures tell us that those who have virtuous thoughts will have confidence in the Lord's presence, so they also tells us that those without virtuous thoughts will not have confidence in the presence of God. For example, Alma 12:14 specifically makes the connection between thoughts that condemn us and wanting to hide from the presence of the Lord.

Related links[edit]

Verse 45[edit]

  • Elder Bruce R. McConkie specifically addresses the question "What is the doctrine of the priesthood?" in his April 1982 General Conference address titled Doctrine of the Priesthood.
  • What it means to have confidence in the presence of God is addressed by Brother Wirthlin in the 4th to last paragraph of his 1990 general conference address on integrity and by President Hinckley in his 1996 general conference address titled "Be Ye Clean".
  • John D. Nielson compares verses 45-46 to the Taoist notion of Creative Quietude at the Small and Simple blog.
  • Elaine S. Dalton, "Look toward Eternity!," Ensign, Nov 2006, pp. 31–32. Speaking of the importance of purity upon confidence, Sister Dalton said "we can confidently enter the holy temples of God with a knowledge that we are worthy to go where the Lord Himself goes. When we are worthy, we can not only enter the temple, the temple can enter us."
  • Craig A. Cardon, "Moving Closer to Him," Ensign, Nov 2006, pp. 94–96. Elder Cardon states: "It is significant that after inviting us to have charity toward 'all men,' the Lord added the phrase 'and to the household of faith...' Consider the implications when this added phrase is understood to mean more specifically 'your very own household of faith.' Unfortunately, there are a few within the Church who exhibit greater charity toward non-family members than toward their own spouses and children, siblings and parents. They may show feigned kindness publicly while privately sowing and cultivating seeds of contention, demeaning those who should be closest to them. These things should not be."

Previous (D&C 121:36-40)             Next (D&C 122:1-5)