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D&C 1:26-30

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Summary[edit]

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Relationship to Doctrine & Covenants. The relationship of Section 1 to the Doctrine & Covenants as a whole is discussed at Doctrine & Covenants: Unities.

Audience. D&C 1 is addressed to "ye people of my church" and to "all men" as the Lord's Preface to the Book of his Commandments published to the "inhabitants of the earth" (D&C 1:-2, 6, 11, 34)

Story. D&C 1 is the preface or introduction to the Doctrine & Covenants. D&C 1 consists of five major sections. It opens and closes with statements that the Lord’s word is unstoppable; it will go forth and it will be fulfilled, whether spoken by himself or his servants. In between these two statements, the Lord gives three lists: (1) reasons why the Lord's anger is kindled against the world, (2) reasons why the Lord's servants are to preach these commandments to the world, and (3) reasons why these commandments have been given to his servants.

  • Verses 1:1-10: The Lord’s word will go forth and be fulfilled
  • Verses 1:11-16: The Lord's anger is kindled against the world and wicked will be cut off
  • Verses 1:17-23: The Lord's servants are to preach these commandments to the world
  • Verses 1:24-33: The Lord gave these commandments to his servants
  • Verses 1:34-39: The Lord’s word will be fulfilled

Message. Themes, symbols, and doctrinal points emphasized in D&C 1 include:

Historical setting[edit]

This heading should be brief and explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the "edit" link to edit or add content to this section. →

  • Received: November 1, 1831 at Hiram, Ohio[1]
  • First section in chronological order: D&C 2
  • Prior section in chronological order: D&C 65
  • Next section in chronological order: D&C 67

The immediate setting of D&C 1 was a conference at Hiram, Ohio attended by ten elders including Joseph Smith. The conference was held on November 1-2, 1831, a year and a half after the organization of the Church. The purpose of the conference was to make plans for publishing Joseph Smith’s revelations for the first time. The conference determined to print several thousand copies of the revelations in book form under the name Book of Commandments. D&C 1 was received on the first day of this conference.[2]

William McLellin later recalled that:

A committee had been appointed to draft a preface [to the Book of Commandments], consisting of himself [William McLellin], [Oliver] Cowdery and [probably] Sidney Rigdon, but when they made their report the conference picked it all to pieces. The conference then requested Joseph to inquire of the Lord about it, and he said that he would if the people would bow in prayer with him. This they did, and Joseph prayed. When they arose, Joseph dictated by the Spirit the Preface found in the book of Doctrine & Covenants [D&C 1] while sitting by a window of the room in which the conference was sitting, and Sidney Rigdon wrote it down.[3]

In Revelation Book 1 the following explanation introduces D&C 1:

A Preface or instructions upon the Book of Commandments which were given of the Lord unto his Church through him who he appointed to this work by the voice of his Saints through the prayer of faith.[4]

From this background we learn that D&C 1 is the Preface or Introduction to the Doctrine & Covenants, the book of the Lord’s commandments to the inhabitants of the earth. It is thus intended to orient the reader to the content and purpose of the entire Doctrine & Covenants.

For a brief overview of D&C 1 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 9 or Church History in the Fulness of Times, chapter 10.

Discussion[edit]

This heading is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this heading. →

  • D&C 1:2: The penetrating voice of the Lord. The mention here of the eye, the ear, and the heart is clearly reminiscent of Isa 6:9-10. The question here is, not the prophetic mission of Isaiah, but the "voice of the Lord" Himself. However, if one considers the implications of Isaiah's prophetic call (see the commentary for Isaiah 6 at Isa 6:1ff), there is little apparent difference between the message in this passage and the message there: the "voice of the Lord" in Isaiah 6 is a voice of silence that only becomes spoken when taken into the mouth of the prophet (cf. 2 Ne 32:3, etc.), and something similar seems to be at work here in this revealed preface to the Doctrine and Covenants. Perhaps most significant in the phrasing of this issue as it appears in this verse is the concluding "be penetrated." Whereas "see" and "hear" match up perfectly with Isaiah's wording, "penetrate" is unique here. At the same time, however, it beautifully expresses the same spirit that permeates Isaiah: the violence of "penetrate" matches the (necessary) violence of the message, and the saturation implied in Isaiah's babbling manner of delivering the message is powerfully embodied in "penetrate." In short, the voice comes to all just to penetrate, to find its way to the penetralis, the inner shrine or the Holy of Holies.
  • D&C 1:2: None shall escape. Curiously doubling this is the phrase in the first half of the verse: "there is none to escape." Rather than the more common "there is none that shall not hear," etc., the Lord phrases this concept in terms of escape. Those who hear the voice are without means of escaping, without means of getting out of the hold of this "voice of the Lord." Doubling the penetration, which works its way to the inner recesses of one's person, is a hold (a "cape") out ("es" or "ex") of which none can get, an outward seizure accomplished by the freezing voice of the Lord. It might be well to parallel this hold to the "eye" and "ear" of the second part of the verse: this voice will take hold on the eye and on the ear, will take up a hold that cannot be undone by those thereby held. The voice will come in such complete saturation that those hearing and those seeing will be frozen and held.
Escape seems an interesting word choice here also because it is almost always used in scriptures to describe how the righteous will escape judgment in contrast to the wicked who will not. For example, a righteous remnant is described as escaping the judgment that will befall the wicked majority of Israel (e.g. Isa 37:31-32; 45:20; Jer 44:28; Ezek 6:8-9; see also [[Rom 2:3 for specific mention of escaping judgment and D&C 97:22, 25 for the question-answer form "vengeance cometh speedily upon the ungodly . . . and who shall escape it? . . . Zion shall escape if she observe to do all things whatsover I have commanded her." Thus, the choice of the word escape here which includes the righteous and the wicked, read in light of the more conventional use of the term escape, seems to highlight—by way of analogy with the judgment of the wicked—the violent nature of the heart being penetrated. That is, the conspicuous lack of qualification here for the righteous suggests the violent effect the word of God has on everyone's heart. This seems to echo other scriptural phrase that use violent/dramatic terms for the repentance process, e.g. abase, submit, subject, etc. The lack of qualification for the righteous here also brings the story of Jonah to mind which stands out amongst scriptural texts in that the messenger who tries to escape cannot.
  • D&C 1:16: Idolatry. Idolatry seems only to be mentioned one other time in the Doctrine and Covenants (D&C 52:39), although it is a prominent theme of earlier prophets (see the Bible Dictionary and Topical Guide entries). One reason the otherwise infrequent reference to idolatry may be given here is that in the subsequent verses Joseph's call as a prophet is given and explained. Idolatry then serves as a rhetorical device linking Joseph's prophetic calling to the common theme of idolatry spoken against by many former prophets. Related themes, such as worldliness, riches, vanity, pride, etc. are discussed at length in the Doctrine and Covenants, but in terms other than idolatry per se, thus making the occurrence here notable.
  • D&C 1:18. This verse introduces a most curious moment of divine logic, a moment in which the Lord Himself provides reasons for doing His work. Though other moments in scripture present the Lord offering reasons for a particular action, this might be the only occasion in all of scripture where the Lord simply lays out all the reasons He has for getting a plan of salvation under way, for sending messengers to bring further light and knowledge. The list of reasons is surprisingly long (several verses, at any rate), and all of these reasons present vital points of understanding. Each might be considered in turn.
The first of the Lord's reasons for putting together in the first place a plan of salvation is offered in this first verse, but the anticipatory sense that characterizes the first reason complicates it from the beginning. The first reason, quite clearly, is that "all this" is done so "that it might be fulfilled, which was written by the prophets." The point seems quite clear: the prophets are to be fulfilled, and all of this is to that fulfillment. The Lord gets the work of salvation underway precisely so that the prophets are not ashamed, so that their word is confirmed by historical completion. But then there seems to be some difficulty here, because the next verse goes on as if it were quoted quite specifically the word of the prophets. It must be pointed out--even if a little early here--that verse 19 does not quote any known prophecy. It is closest, perhaps, to 1 Cor 1:27, but there is still something of an important gap between the phrasing of verse 19 and that saying by Paul. All in all, though the prophets are here cited, there does not seem to be any particular saying the Lord has in mind: one is to read verse 19 (and the verses that follow it) as a sort of summary of the prophetic message over all. A first--and a major--consequence: the great majority of the weight of the "reasons" the Lord offers to justify His saving activity in the last days is to be felt in this first mention of things, since the following verses are collectively a sort of explanation of the ancient prophet message. Hence, detailed attention must first be paid to this initiating verse 18.
The difficulty, however, of working out the meaning of verse 18 from the start is that the following verses, precisely because they summarize the prophetic work of so many millennia, seem to be the undergirding of why the Lord would desire to confirm the prophets at all. For present purposes, the work must begin, unfortunately, somewhat blindly.
The question to be asked, then, is this: is the whole plan of salvation, as issued through the Prophet Joseph and according to this "last dispensation," entirely motivated by a desire to confirm the ancient prophets? Or perhaps the question to ask is this: if the Lord feels to undertake a justification of sorts, is He here justifying Himself or the prophets? In the end, however the question is asked, the thrust of the difficulty here is bound up with the intertwined roles of the prophet and his God. One must interpret the relation between God and His messengers from the very beginning. The question is perhaps all the more important in the first part of the twenty-first century, because of the radical reinterpretation of the prophetic role that is underway in biblical criticism. If the prophet has been decided now to be a rather political figure, one attuned to contemporary events and one, hence, without the extra-temporal visions that allow his/her words to transcend her/his age, why on earth or in heaven would the Lord feel to justify words one might quite simply bury in the historical melieux of the past? A necessary answer emerges precisely here: the prophets are being misunderstood if they are completely swallowed up in their own history.
What verse 18, especially as it opens the following few verses, accomplishes is this: God is stripped, as it were, of His absoluteness. One must be careful in stating the point, but it seems quite clear. God is, according to the relativization at work in verse 18, not one to offer absolute reasons for things. The opening of a last dispensation is not simply to bring about "new things," unknown before, but also to hark back to the "former things," to bring the former things out in the new things, just as "Second Isaiah" works out and reinterprets "First Isaiah." In short, if Joseph is a prophet, he cannot--absolutely must not--be separated from the former prophets: the message is the same, and the sender of the messengers is the same. If only a few verses after this, the Lord will quite explicitly introduce the necessity of recognizing the historical context into which the modern prophetic activity falls, He quite explicitly introduces here the necessity of recognizing also that these same prophets transcend their historical context because they are fulfilling ancient prophecies. And with that, the Lord can turn to specifications in the next few verses.
  • D&C 1:18-24: A chiasm. As soon as one turns to the passage in which the Lord lays out His very broad interpretation of what has been prophesied all along, one notices that there is a specific structure at work in these verses:
  • And also gave commandments to others, that they should proclaim these things unto the world;
  • and all this that it might be fulfilled, which was written by the prophets--
  • The weak things of the world shall come forth and break down the mighty and strong ones...
  • But that every man might speak in the name of God the Lord, even the Savior of the world;
  • That faith also might increase in the earth;
  • That mine everlasting covenant might be established;
  • That the fulness of my gospel might be proclaimed by the weak and the simple... before kings and rulers.
  • Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness,
  • after the manner of their language, that they might come to understanding.
The chiastic structure highlights the fact that this is the Lord's voice in this revelation, but it also accomplishes a couple of interesting poetic things: verse 21 is set at the center of things, and the whole passage is wrapped about with the Lord's clear statement of purpose. Moreover, the everlasting covenant is set parallel to every man's speaking in the name of God the Lord, which is certainly suggestive. Also, the doubling of the word "commandments" seems to highlight the nature of what the Doctrine and Covenants (perhaps more strictly, the Book of Commandments) is all about. At any rate, the structure opens the possibility of considering the passage as a whole.
  • D&C 1:30: Only true and living church. Although it may be possible to read this as meaning "the only true church" and "the only living church," this reading seems strained because of the fact that the word church is only used once. Instead, a more natural way of reading this phrase seems to be that the church is being described as the only one which is both true and living.

Outline and page map[edit]

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A. Lord’s word will go forth and be fulfilled (1-10)

• Lord's voice will go to all, there is none that shall not hear (1-2)
• the rebellious will be sorrowful for iniquities will become public (3)
• Lord's servants are his voice, so none shall stay them (4-6a)
• this same authority applies to Book of Commandments, so all shall be fulfilled (6b-7)
• Lord's servants have been given power to seal up the wicked unto Second Coming (8-10)
B. Lord's anger is kindled against the world and wicked will be cut off (11-16)
• Lord warns those who will hear to prepare because his anger is kindled against the world (11-13)
• those who will not hear the Lord's voice will be cut off because they: (14)
• have strayed from his ordinances;
• have broken his covenant; and
• seek after idols that will perish when Babylon falls (15-16)
B. Lord's servants to preach these commandments to the world (17-23)
• Lord commands his servants to proclaim these things to the world (17-18a)
• so the weak might break down the strong so that: (18b-19)
• every man might speak in name of Lord rather than counseled by neighbor;
• faith might increase rather than trusting in the arm of flesh; and
• Lord's covenant might be established (19-22)
B. Lord gave these commandments to his servants (24-33)
• Lord gave these commandments to his servants (24)
• so they might come to understanding so that:
• his servants might be instructed, corrected, chastened, and strengthened;
• Joseph Smith might translate the Book of Mormon; and
• his servants might have power to lay the foundation of the Church (25-30)
• but light will be taken from those who repent not (31-33)

A. Lord’s word will be fulfilled (34-39)

• Lord speaks to entire earth and is willing that all should know these things (34-35a)
• the hour is nigh that peace taken from earth and Lord will return in judgment (35b-36)
• search these commandments, for all shall be fulfilled (37)
• whether by Lord's own voice or servants, it is the same (38)
• the Holy Ghost bears record of these truths (39)

Unanswered questions[edit]

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Prompts for life application[edit]

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Prompts for further study[edit]

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Resources[edit]

This heading is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this heading. →

Previous editions.

  • D&C 1 was written down by Sidney Rigdon as it was received during a conference on November 1, 1831. The oldest surviving copy is the one copied by John Whitmer into Revelation Book 1, p. 125-27 soon after its receipt.
  • D&C 1 was first published and first received widespread circulation in the March 1833 issue (p. 78) of The Evening and the Morning Star newspaper printed by William Phelps in Jackson County, Missouri.[5]
  • D&C 1 was first included in the Doctrine & Covenants as Chapter 1 in the 1833 Book of Commandments, which was also printed by William Phelps during 1833.

Related passages that interpret or shed light on D&C 1.

  • D&C 1 was immediately followed by D&C 67 and D&C 68. These three sections comprise a group that were all received during the first conference called to consider publishing Joseph Smith's revelations. These sections address the content and truthfulness of the revelations contained in the Doctrine & Covenants. In contrast, D&C 69 and D&C 70, which were received at another conference later that month, address the mechanics of getting the revelations published.
  • D&C 1 was followed two days later by D&C 133. These two sections are the bookends of the Doctrine & Covenants. D&C 1 appears at the beginning as a Preface, while D&C 133 was placed at the end as an Appendix. Both sections quote many of the same Bible passages.

Parallel passages.

Doctrinal references cited on this page.

Historical references cited on this page.

  • Kelly, William H. Interview with William McLellin, 13 September 1881. In "Letter from Elder W.H. Kelly." In The Saints’ Herald (1 March 1882) Vol. 29 / No. 5, p.66-68. Plano, Illinois, Lamoni, Iowa and Independence, Missouri: Reorganized Church of Latter-day Saints (now Community of Christ), 1860-present.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

  1. Revelation Book 1, p.125
  2. Minute Book 2 (1 Nov 1831), p.15-16
  3. Kelly, Interview with William McLellin.
  4. Revelation Book 1, p.125
  5. "Revelations." In The Evening and the Morning Star, original series (March 1833) Vol. 1 / No. 10, p. 78.

Previous section: D&C 65                         Next section: D&C 67

D&C 19:21-25

Home > Doctrine & Covenants > Section 19
Previous section: D&C 17                         Next section: D&C 20


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received: March 1830 at Manchester-Palmyra, New York
  • Prior section in chronological order: D&C 17
  • Next section in chronological order: D&C 21

The Book of Mormon translation was completed, and the angel Moroni appeared to the Three Witnesses, including Martin Harris, in late June or early July 1829. Joseph Smith afterward spent most of his time at home in Harmony, Pennsylvania while Oliver Cowdery and Hyrum Smith oversaw the printing at Palmyra, New York.

About nine months later the Book of Mormon became available for purchase at Palmyra on Friday, March 26, 1830, and the Church was organized eleven days after that at Fayette, New York on Tuesday, April 6, 1830.

In late March 1830, shortly before these last two two events, Joseph Knight Sr. took Joseph Smith by wagon from his home at Harmony to his parents' house at Manchester-Palmyra. Upon arriving at Palmyra they found Martin Harris crossing the street with several copies of the Book of Mormon. Martin had previously pledged his farm as security for the cost of printing, and he was therefore worried about losing his farm if the books did not sell. Martin told Joseph Smith three or four times that he must have another revelation or "commandment." Joseph put him off each time and told him to "fulfill what you have got." That night Joseph Smith, Joseph Knight Sr. and Martin Harris all slept at the Smith home.

The next morning Martin again insisted that he must have a commandment and then returned to his own home at Palmyra. That afternoon Joseph Smith received D&C 19, and Oliver Cowdery wrote it down.

For a brief overview of D&C 19 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 4 or Church History in the Fulness of Times, chapter 5.

Discussion[edit]

This heading is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 19:6.' It is not clear what is going on in this verse. From reading this section we might come up with the following reading (called "first reading" hereafter). Other places in the scriptures say that those who don't repent (see verse 4), or in other words those found on his left hand in the day of judgment (see verse 5), will receive endless torment. And readers may have presumed that this meant that there would be no end to their torment. However, the Lord explains here that "endless" is another name for himself. Thus what reads "endless torment" can be understood as "God's punishment"--which may have an end. This section (following this same reading) explains that if one fails to repent one can suffer as Christ suffered but still inherit a kingdom of glory after.
Of course, this first reading, goes beyond the text in explaining how someone who suffers as God suffers can inherit a kingdom of glory after "paying" for their sins. But, not without some cause. For the text's stress that "endless torment" does not mean there will be no end to the torment, seems to only have a point if in fact there can be an end to this torment. And in our concept of 3 degrees of glory and outer darkness, the only place left is in one of the degrees of glory.
This first reading though is not without its problems.
First, it seems minor, but it is strange that after explaining how "endless" is a name for God, the phrase "endless torment" is replaced with "God's punishment." See further discussion of this point here.
More importantly this view doesn't fit all scriptures that mention endless torment. Consider those cases where "endless torment" is mentioned in the scriptures (2 Ne 9:19-26, 2 Ne 28:23, Jacob 6:10, Mosiah 3:25, Mosiah 28:3, Moro 8:21). We can categorize these in three sets: (a) those which fit well within the interpetation given in the first reading, (b) those which the first interpretation of D&C 19:6 is irrelevant, and (c) those which seem to contradict the first reading.
(a) Mosiah 28:3 and Moro 8:21 work well with the intepretation given in the first reading.
(b) For 2 Ne 9:19-26, 2 Ne 28:23, Jacob 6:10 the first interpretation makes little difference. In these verses endless torment is not used to describe the torment received by someone but rather a place some will go as punishment. Since these verses don't tell us that someone who goes there cannot return, the place can be a place forever of torment without any particular person ever having to stay there forever.
(c) Mosiah 3:25 is at odds with the first reading. In the previous verse King Benjamin tells the people that at the judgment day people will be judged according to their works, either good or evil. Then in verse 25, King Benjamin says that those who are judged evil will "shrink ... into a state of misery and endless torment, from whence they can no more return." The difficulty here is that substituting "endless torment" for God's punishment is insufficient to suggest (as needed for the first reading) that this punishment can end because we still have the clause "from whence they can no more return."
We must also consider D&C 76:44, given two years after this revelation. Though it doesn't specifically use the phrase "endless torment," it does use the phrase "endless punishment" and identifies that with torment. The D&C 76 revelation is prompted by Joseph Smith and Sidney Rigdon meditating on the meaning of John 5:29. John 5:29 says that those who have done good are resurrected "unto the resurrection of life" while those who have done evil are resurrected "unto the resurrection of damnation." It seems the question in their mind was something like "what is a resurrection of damnation" or maybe "who will receive this resurrection of damnation." If we look at verse 44 as an answer to those question we get: All except the sons of perdition receive the resurrection of life and only the sons of perdition receive the resurrection of damnation.
But if we take this section to be telling us that at least some who receive "endless punishment" can have an end to their punishment and we assume that D&C 76:44 tells us that the sons of perdition cannot have an end to their punishment and then we are left with the odd idea that those discussed in this section as not repenting are those who are resurrected to a resurrection of life. This is odd because John is suggests that in the good from evil division John makes those who do evil and do not repent fall in the good bucket.
Another possibility is that the sons of perdition do not receive a punishment with no end. That is what this verse (verse 6) is saying. Though this seems to contradict D&C 76:44, a closer reading reveals that D&C 76:44 never explicitly says that there will be no end to their punishment only that the place of punishment has no end--just like the verses discussed in the paragraph above labeled (b).
Another possibility is that the resurrection of damnation is not a resurrection only the sons of perdition receive, but rather, all who do not repent. It is a resurrection of damnation because, as is explained in this section, those who receive it will have to suffer as Christ suffered. This is explained in this section. What D&C 76 teaches us is that in the group of those who receive a resurrection of damnation the sons of perdition hold a special place because they are not saved after their sufferings.
Another possibility is that the sons of perdition do receive a torment that has no end and that King Benjamin was referring to the sons of perdition when he says that says that they cannot return from their torment.
Another possibility is that King Benjamin was wrong when saying that those whose works are judged evil will suffer a torment that has no end. In verse 8 of this section Christ tells us that he is going to explain a mystery known by his apostles. The mystery is that endless torment doesn't mean no end to torment. King Benjamin did not know this mystery. Given what he did know, it was reasonable for him to say that there would not be an end to people's torment whose works had been judged evil. But in light of the knowledge we have from this section, we know that this was wrong.
[Note these are not mutually exclusive possibilities. This needs further work to clarify the relationship between these possibilities].

Outline and page map[edit]

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  • Section 19 can be outlined as follows:
A. Teachings about the atonement and punishment for sin (1-20)
  • all men must suffer for their sins on the day of judgment if they do not repent (3-5)
  • the length of punishment for sin is not endless, but is instead the punishment meted out by an endless God (6-12)
  • the Lord commands Martin Harris, in order to avoid that punishment, to repent and obey the commandments received through Joseph Smith (13-15, 20)
  • the intensity of punishment is that same exquisite pain suffered by Christ during his atonement, the smallest portion of which Martin Harris tasted at the time the Lord withdrew his Spirit (15-20)
B. Instruction to Martin Harris regarding conduct (21-41)

Unanswered questions[edit]

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Prompts for life application[edit]

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Prompts for further study[edit]

This heading is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 19:8: Even as mine apostles. What apostles does this verse refer to? Is this referring to a particular mystery that the apostles knew about, or is this referring more to a general kind of knowing mysteries—for example, understanding the parables Jesus taught (cf. Matt 13:11; Mark 4:11; Luke 8:10)?
  • D&C 19:11-15: What does this passage teach about the Savior’s suffering for us?
  • D&C 19:11-15: Why was Jesus willing to experience such great suffering for us?
  • D&C 19:21: What do "these things" refer to?
  • D&C 19:28: Is there a difference between praying before the world and praying in public? Or praying in secret and praying in private?

Resources[edit]

This heading is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving partial copy of D&C 19 (verses 20-41) is the one copied by John Whitmer into Revelation Book 1, p. 27-28, presumably during the summer of 1830. The oldest complete surviving copy of D&C 19 is ______.
  • D&C 19 was first published in the 1833 Book of Commandments, the earliest edition of what we now call the Doctrine & Covenants.

Related passages that interpret or shed light on D&C 19.

  • D&C 18 and D&C 19 can be read as a pair in which D&C 18 to two of the Three Witnesses emphasizes the joy available through mercy, while D&C 19 to the other Witness emphasizes the dread of justice. In addition, D&C 18:10-18 provides the clearest statement of why missionaries preach, and D&C 18:21-22, 41-45 provides the most detailed instruction so far regarding what they are to preach: repentance, baptism and endurance to the end. D&C 19:21-22, 30-31 likewise instructs Martin Harris, the other of the Three Witnesses, to preach only faith, repentance, and baptism by water and the Holy Ghost, to not preach new doctrines, and to not contend.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

  • D&C 19:16-20: Keith R. Edwards, "That They Might Know Thee," Ensign, Nov 2006, pp. 99–101. Elder Edwards said: "The great and exquisite suffering of the Savior was for us, to keep us from having to suffer as He suffered. However, suffering is a part of life, and few will escape its grasp. Since it is something that each of us has gone through, is going through, or will go through, there is scriptural suggestion that we can learn spiritual lessons if we can approach suffering, sorrow, or grief with a focus on Christ."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 23:1-7

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This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received:
  • Prior section in chronological order D&C 22
  • Next section in chronological order D&C 24

For a brief overview of D&C 23 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 5 or Church History in the Fulness of Times, chapter 6.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Complete outline and page map[edit]

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Unanswered questions[edit]

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Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 23 is __.
  • D&C 23 was first published in __.
  • D&C 23 was first included in the Doctrine & Covenants in the 18__ edition.

Related passages that interpret or shed light on D&C 23.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 25:1-5

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Summary[edit]

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received:
  • Prior section in chronological order: D&C 24
  • Next section in chronological order: D&C 26

For a brief overview of D&C 25 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 5 or Church History in the Fulness of Times, chapter 6.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25: Emma's work connected to that of Joseph. This revelation presents Emma's work as something entirely connected with Joseph's work. Joseph reveals new things; Emma expounds and exhorts [these very things?](v.9,v.7). When Joseph travels, Emma is told to go with him (v.6). She will act as his scribe when needed (v.6). Emma will be ordained, by Joseph, to teach scripture to the church by the Spirit (v.7). Emma has a calling to comfort her husband (v.5), but also a calling to do many things for the members of the church: expound (v.7), exhort (v.7), and collect hymns (v.11). Emma and Joseph each have work to be done in the church, and though their work is different, section 25 presents this work as work they do in tandem.
  • D&C 25:12: Delight. In verse 12, the Lord says His "soul delighteth" in the song of the heart of the righteous. In verse 12, the same language is used for Emma: "let thy soul delight" in Joseph.
  • D&C 25:14: Let. Emma is told to "let" her soul delight. This sounds like it was her natural inclination, but perhaps mortal, temporal concerns sometimes clouded that delight. Here Emma is told she can delight, and "needest not fear" (v.9).

Complete outline and page map[edit]

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25:3. Is there a connection between the forgiveness of sin and being an elect lady?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 25 is __.
  • D&C 25 was first published in __.
  • D&C 25 was first included in the Doctrine & Covenants in the 18__ edition.

Historical references cited on this page.

Other resources.

  • See discussion of this section by Joe Spencer here.
  • D&C 25:11: Emma Smith's hymnbook. Hicks, Michael. "Emma Smith's 1841 Hymnbook." In Journal of the Book of Mormon and Other Restoration Scripture, 21/1 (2012): p. 12-27. Provo, Utah: BYU University: Neil A. Maxwell Institute for Religious Scholarship.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous section: D&C 24                         Next section: D&C 26

D&C 25:6-10

Home > Doctrine & Covenants > Section 25
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Summary[edit]

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received:
  • Prior section in chronological order: D&C 24
  • Next section in chronological order: D&C 26

For a brief overview of D&C 25 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 5 or Church History in the Fulness of Times, chapter 6.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25: Emma's work connected to that of Joseph. This revelation presents Emma's work as something entirely connected with Joseph's work. Joseph reveals new things; Emma expounds and exhorts [these very things?](v.9,v.7). When Joseph travels, Emma is told to go with him (v.6). She will act as his scribe when needed (v.6). Emma will be ordained, by Joseph, to teach scripture to the church by the Spirit (v.7). Emma has a calling to comfort her husband (v.5), but also a calling to do many things for the members of the church: expound (v.7), exhort (v.7), and collect hymns (v.11). Emma and Joseph each have work to be done in the church, and though their work is different, section 25 presents this work as work they do in tandem.
  • D&C 25:12: Delight. In verse 12, the Lord says His "soul delighteth" in the song of the heart of the righteous. In verse 12, the same language is used for Emma: "let thy soul delight" in Joseph.
  • D&C 25:14: Let. Emma is told to "let" her soul delight. This sounds like it was her natural inclination, but perhaps mortal, temporal concerns sometimes clouded that delight. Here Emma is told she can delight, and "needest not fear" (v.9).

Complete outline and page map[edit]

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25:3. Is there a connection between the forgiveness of sin and being an elect lady?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 25 is __.
  • D&C 25 was first published in __.
  • D&C 25 was first included in the Doctrine & Covenants in the 18__ edition.

Historical references cited on this page.

Other resources.

  • See discussion of this section by Joe Spencer here.
  • D&C 25:11: Emma Smith's hymnbook. Hicks, Michael. "Emma Smith's 1841 Hymnbook." In Journal of the Book of Mormon and Other Restoration Scripture, 21/1 (2012): p. 12-27. Provo, Utah: BYU University: Neil A. Maxwell Institute for Religious Scholarship.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous section: D&C 24                         Next section: D&C 26

D&C 25:11-16

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Summary[edit]

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received:
  • Prior section in chronological order: D&C 24
  • Next section in chronological order: D&C 26

For a brief overview of D&C 25 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 5 or Church History in the Fulness of Times, chapter 6.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25: Emma's work connected to that of Joseph. This revelation presents Emma's work as something entirely connected with Joseph's work. Joseph reveals new things; Emma expounds and exhorts [these very things?](v.9,v.7). When Joseph travels, Emma is told to go with him (v.6). She will act as his scribe when needed (v.6). Emma will be ordained, by Joseph, to teach scripture to the church by the Spirit (v.7). Emma has a calling to comfort her husband (v.5), but also a calling to do many things for the members of the church: expound (v.7), exhort (v.7), and collect hymns (v.11). Emma and Joseph each have work to be done in the church, and though their work is different, section 25 presents this work as work they do in tandem.
  • D&C 25:12: Delight. In verse 12, the Lord says His "soul delighteth" in the song of the heart of the righteous. In verse 12, the same language is used for Emma: "let thy soul delight" in Joseph.
  • D&C 25:14: Let. Emma is told to "let" her soul delight. This sounds like it was her natural inclination, but perhaps mortal, temporal concerns sometimes clouded that delight. Here Emma is told she can delight, and "needest not fear" (v.9).

Complete outline and page map[edit]

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 25:3. Is there a connection between the forgiveness of sin and being an elect lady?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 25 is __.
  • D&C 25 was first published in __.
  • D&C 25 was first included in the Doctrine & Covenants in the 18__ edition.

Historical references cited on this page.

Other resources.

  • See discussion of this section by Joe Spencer here.
  • D&C 25:11: Emma Smith's hymnbook. Hicks, Michael. "Emma Smith's 1841 Hymnbook." In Journal of the Book of Mormon and Other Restoration Scripture, 21/1 (2012): p. 12-27. Provo, Utah: BYU University: Neil A. Maxwell Institute for Religious Scholarship.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous section: D&C 24                         Next section: D&C 26

D&C 38:36-42

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This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

D&C 38 is addressed to __

D&C 38 can be outlined as follows:

Historical setting[edit]

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  • Received:
  • Prior section in chronological order: D&C 37
  • Next section in chronological order: D&C 39

For a brief overview of D&C 38 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 6 or Church History in the Fulness of Times, chapter 8.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Complete outline and page map[edit]

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Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 38:24-25. What does it mean to value (esteem) another as oneself?
  • D&C 38:24-25. What does it mean to practice virtue and holiness?
  • D&C 38:24-25. Why does the Lord add “before me” to “practice virtue and holiness"?
  • D&C 38:26. What is the point of this parable?
  • D&C 38:27. What does a parable about the equality of God’s mercy and gifts have to do with the need for our unity?
  • D&C 38:29-31. How would “the wickedness of men reveal these things unto you by their wickedness"?
  • D&C 38:38. What things was the Lord speaking of that needed to be preserved?
  • D&C 38:38. How might this commandment to preserve all things apply to us today?
  • D&C 38:38. What are the things that will be “gathered unto the bosom of the church"?
  • D&C 38:39. To what riches is the Lord referring here?
  • D&C 38:39. How would you decide whether those riches are material or spiritual or both?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 38 is __.
  • D&C 38 was first published in __.
  • D&C 38 was first included in the Doctrine & Covenants in the 18__ edition.

Related passages that interpret or shed light on D&C 38.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous section: D&C 37                         Next section: D&C 39

D&C 61:36-39

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  • Received:
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  • Next section in chronological order: D&C 62
  • Click the edit link above and to the right to add historical setting

For a brief overview of D&C 61 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 8 or Church History in the Fulness of Times, chapter 9.

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Complete outline and page map[edit]

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Unanswered questions[edit]

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Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • vs. 35 states that Reynolds Cahoon and Samuel Smith were not to be separated until they return home, "for a wise purpose" in God. Do we have any accounts of their return journey home? It is possible the wise purpose will always remain hidden from all but God, but perhaps some account makes the wise purpose known?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 61 is __.
  • D&C 61 was first published in __.
  • D&C 61 was first included in the Doctrine & Covenants in the 18__ edition.
  • Changes to the text of D&C 61:

Related passages that interpret or shed light on D&C 61.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 82:1-5

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Historical setting[edit]

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  • D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse.
We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him.
  • D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation."

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  • D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive?
  • D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required?
  • D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator?
  • D&C 82:10. How does this verse figure into the law of consecration?
  • D&C 82:23. How do we avoid condemning others?

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  • The oldest surviving copy of D&C 82 is __.
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Related passages that interpret or shed light on D&C 82.

Doctrinal references cited on this page.

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Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 82:6-10

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  • D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse.
We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him.
  • D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation."

Complete outline and page map[edit]

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Unanswered questions[edit]

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Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive?
  • D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required?
  • D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator?
  • D&C 82:10. How does this verse figure into the law of consecration?
  • D&C 82:23. How do we avoid condemning others?

Resources[edit]

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Previous editions.

  • The oldest surviving copy of D&C 82 is __.
  • D&C 82 was first published in __.
  • D&C 82 was first included in the Doctrine & Covenants in the 18__ edition.
  • Changes to the text of D&C 82:

Related passages that interpret or shed light on D&C 82.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 90:16-20

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Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

Resources[edit]

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  • The oldest surviving copy of D&C 90 is __.
  • D&C 90 was first published in 1835.
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Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 93:46-50

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Relationship to Section 93. The relationship of Verses 93:41-53 to the rest of Section 93 is discussed at D&C 93.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Verses 93:41-53 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

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  • D&C 93:49: Pray always. See this post by RobertC at the Feast blog for a discussion of this verse as cited by Spencer W. Kimball in the RS-MP manual.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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D&C 98:16-20

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  • D&C 98:11-15. After setting clear and unambigous standards for civil laws and the selection of leaders, the Lord sets forth the standards of behavior expected of those who seek to be "worth of [the Lord]" (verse 15). These standards require not only a willingness to lay down one's life to follow the word of the Lord, but to live "by every word which proceedeth forth out of the mouth of God" (verse 11).
  • D&C 98:11. This verse sets forth the standard of living for all Saints. First, we are expected to "forsake all evil." Some of the things that come of evil, such as bad laws and wicked rulers, were outlined in previous verses. Here we are told to forsake all evil. And more than that, we are told to "cleave unto all good." It isn't enough to avoid evil, we have to actively embrace that which is good.
Beyond forsaking evil and cleaving unto the good, the ultimate standard of behavior for Latter-day Saints is living by every word which proceedeth forth out of the mouth of God." This implies following the words of living prophets, as well as trying to best apply scriptural counsel given to Saints in past dispensations.
  • D&C 98:12. After proving his standard for our behavior, the Lord explains his purpose in setting this standard--to try us and prove us. While the Lord expects us to do everything he commands, he here reminds us that he doesn't expect us to do everything at once, but that if we are faithful, we will be given hiw word "line upon line." As we are faithful in living by his word, he gives us more of his word, to "prove us" or test how much we are willing to accept.
  • D&C 98:13. Here the Lord shows us how far this testing may go--all the way to our potentially being called to lay down our lives. While many Saints may be willing to lay down their life, it appears here that this is only expected in extreme cases as an ultimate test. What seems to be more important here is to make the sacrifices needed to "live by every word" as we are given it "line upon line." We can't short cut the process of gradual and increasing obedience by a one-time sacrifice or martyrdom. What is important are the day to day trials and tests.
Those that are called to lay down their lives, or lose their lives while following the Lord, are promised eternal life. Not as a call to self-sacrifice oneself, but as a comfort, a reminder, to ease the hearts of those who might be suffering.
  • D&C 98:14. Here the Lord seems to shift the focus of the revelation. While the prior verses are explaining the importance of obedience, here he takes that promise of eternal life for those who lose their lives while following him, and uses it to give peace of heart to those worried about their enemies. Here he says, don't worry about your enemies. If we are killed while "abiding" in his covenant, then we will have proven ourselves worthy. So, true Saints aren't to be afraid if they follow the Lord. The worst that enemies can do to them is to kill them and send them to their eternal reward.
  • D&C 98:15. While the Saints shouldn't fear death or their enemies, here the Lord outlines the true nature of the test, and perhaps something to be more afraid of: if we don't abide in the covenent, if we don't live by every word, then we will not be found worthy of him. This is the true test. Will we do whatever he says, even if it means laying down our life, or will we fail to do that and be found unworthy.
  • D&C 98:16-22. After explaining the true nature of our test as Latter-day Saints--will we live by every word that proceeds from the mouth of God, even to the laying down of our lives, or will we set other lower standards and be found not worthy--the Lord here sets out the political application of this principle. This political standard would seem to offer a challenge to Latter-day Saints, since it differs in many ways from that of modern governments.
  • D&C 98:16. After being told not to fear our enemies, and that we should be more willing to die than to disobey the word of the Lord, the Lord here outlines the political mission of Latter-day Saints. We are told to renounce war and proclaim peace. Rather than fear our enemies and attack them, we are to forsake this evil and cleave unto the good, which in the Lord here states to be diligently turning the hearts of the children to the fathers, and the hearts of the fathers to the children. Modern Saints do not have time for warfare, because they need to be spending their time saving the world by performing holy priesthood ordinances.
  • D&C 98:17. In addition to the saving ordinances of baptism for the living and the dead, Saints are to spend their time as missionaries. This involves not just the Gentile nations, but specifically working to turn the hearts of the Jews unto the prophets. Rather than fear our enemies, and supporting warfare, the Latter-day Saint mission to the Jews is to help them more fully embrace the words of the prophets.
The Lord states that if we don't do this, if we do not forsake and renounce war to perform the holy ordinances needed by the world, the whole earth will be cursed. As Latter-day Saints, the political and moral outcomes of our failure to follow every word of the Lord, appears to be global pain and suffering.
  • D&C 98:18. However, the Lord doesn't want us to dwell on this negative vision. He doesn't want our hearts to be troubled. He wants us to be anxiously engaged in the work that he has outlined for us, and for us to have faith in him and the eternal kingdom that he will establish, where there is a place for all of us.
  • D&C 98:20. While we are to take comfort in our relationship to the Lord and his promises, we shouldn't take comfort in our status as members of the Church. Here the Lord expreses his displeasure with Church members who have not forsaken their sins as required in the above verses. The Lord is displeases with their pride and covetousness. He had given the Saints "words of wisdom and eternal life" in Kirtland, including initial temple ordinances, and many had refused to follow these additional words as they proceeded from his mouth.
  • v 21-25: After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks.
  • D&C 98:21. After telling the Saints that he is displeased with many who did not follow his "words of wisdom and eternal life" offered in Kirtland (verses 19-20), the Lord seems to imply that some of the suffering experienced by the Saints in Missouri is a result of this disobedience. Here the Lord reminds them that if they will not obey his counsels, he will "chasten" them in an attempt to get them to repent. In this case, it would appear that by not following his counsel, he was unable to protect the Saints in Missouri, so the Saints may have brought some of the "chastening" upon themselves by denying the Lord the opportunity to protect them.
  • D&C 98:22. While the Saints were buffeted by their enemies in Missouri because they wouldn't follow the revelations given to them in Kirtland, here the Lord reminds them that if they will follow him, he will protect them by turning "away all wrath and indignation from you" to such a degree that "the gates of hell shall not prevail against you." The Lord will protect the Saints if they follow his words. If they do not follow his words, they are left to depend upon their own strength, and will suffer the consequences.

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  • D&C 98:11. What challenges face Latter-day Saints seeking to obey the commandment to "forsake all evil and cleave unto all good" in our modern world?
  • D&C 98:11, 14. Does the Lord really expect us to do whatever it takes to obey his word, even to the laying down of our lives, if we are to be found worthy?
  • D&C 98:13-14. In what ways might we be willing to lay down our lives, but not willing to otherwise "live by every word which proceedeth forth out of the mouth of God"?
  • D&C 98:14. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?
  • D&C 98:16. How can Latter-day Saints renounce war and proclaim peace?
  • D&C 98:16. How does this commandment to renounce war and proclaim peace relate to our expectation to support "honest and wise" rulers (verse 10) or to being subject to our political leaders?
  • D&C 98:16. Could one of the evils that comes from not choosing and upholding "honest and wise" rulers be that dishonest or unwise rulers may lead us to war without justification from the Lord?
  • D&C 98:17. How might the whole earth be cursed if Latter-day Saints do not renounce war and proclaim peace?

Resources[edit]

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D&C 112:6-10

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D&C 124:96-100

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Summary[edit]

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Historical setting[edit]

This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. →

  • Received:
  • Prior section in chronological order: D&C 121-123
  • Next section in chronological order: D&C 125

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 124:26. This verse is a revelation about how to go about building a temple. Temples should be permanent, timeless edifices. "Knowledge of antiquity" could be seen to have three values: (1) How temples were used; (2) Artistic and architectural symbolism in temples; and (3) The use of timeless styles that avoid current architectural fads.
  • D&C 124:138-140. These verses resolve an ambiguity that develops in the course of the Doctrine and Covenants. Before the reception of D&C 84:111, the elders are always understood as the ruling authority in local "churches" (an understanding the first part of the D&C shared with the Old and New Testaments, as well as with the Book of Mormon). In fact, it is only with D&C 84:29 that the office of an elder is specifically connected with the higher priesthood (references in D&C 20 that suggest this connection were added in 1835). Beginning with D&C 84, there is a sort of shift in the meaning and function of the office of an elder: suddenly the elders are essentially traveling missionaries. This new meaning completely overshadows the old one until the present passage, where these duties are finally clarified.
Here the distinction is drawn between the two types of elder: there are elders to be sent traveling, and there are elders who are meant to preside over the "churches." The former are here clarified as "seventies," the latter as simply "elders." Both, of course, are elders, and the ambiguity becomes clear.

Complete outline and page map[edit]

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 124:14. What is the stewardship that the Lord requires of Robert B. Thompson?
  • D&C 124:37-39. What do these verses teach us about the purposes of temples?
  • D&C 124:40. What does it mean to build a house to the name of the Lord?
  • D&C 124:40. Why must it be built to his name if he is to reveal his ordinances therein?
  • D&C 124:41. What is the significance of the promise made in this verse?
  • D&C 124:41. Compare this verse with verse 38. What is the same in each? What does that say about temple ordinances?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of D&C 124 is __.
  • D&C 124 was first published in __.
  • D&C 124 was first included in the Doctrine & Covenants in the 18__ edition.
  • Changes to the text of D&C 124:

Related passages that interpret or shed light on D&C 124.

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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