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This page allows you to see in one place all the commentary pages for the reading assignment for this Doctrine & Covenants Gospel Doctrine lesson. Click on the heading to go to a specific page. Click the edit links below to edit text on any page.


Luke 15:6-10

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 14-19
Previous page: Chapters 9b-13                      Chapters 20-24


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


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

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 "edit" link to edit or add content to this section. →

  • Luke 15:20: Fell on his neck. This is a Greek idiom that means "to hug." See the textual note in the NET here.
  • Luke 17:11-19: Ten lepers and atonement. When considering the story of the ten lepers it is interesting to see how this compares to the Atonement. Jesus knew even before he cleansed the lepers that only one of the ten would return to give thanks to Him, yet He healed each one of them still. In a similar manner, Jesus knows how many of our Father's sons and daughters will fully accept His Atonement, yet He suffered for each one of us still. Only One possessing true Charity such as Himself would be willing to do such a thing.
  • Luke 17:21: Within you. The Greek entos can mean either "in" or "among/in the midst of." Although traditionally this has traditionally understood more in the sense of "within," as the KJV renders this, more recent scholarship tends to favor the "among" meaning (see for example these translations). As variations of the "among" reading, this could be referring either to the ministry of Jesus, or this could mean that the kingdom is "within one's grasp, or this could mean that the kingdom of God is coming soon and suddenly/unexpectedly (Bultmann, for example, takes this view).
  • Luke 18:18-30. It is often assumed that the certain ruler who is told to sell all that he has in these verses and follow Jesus failed this test. He may very well have; but the assumption that he does not misses the most important point of these verses.
The scriptures here do clearly tell us that the ruler was sorrowful to be asked to sell all that he had. This sorrow isn't right of course. We should be happy to sacrifice for God versus be sorrowful. See, for example Matt 5:10. To feel such sorrow shows we are unworthy of the kingdom of God (see Luke 9:62).
But though the story of this ruler ends with his sorrow, the real story doesn't end here. Jesus continues, it is hard for a rich man to enter the kingdom of heaven (v 24), even seemlingly impossible (v25). Nevertheless, Jesus also says that it is possible for such a person to enter the kingdom of God (v 27).
The rich man here does not represent those of us who won't make it to the kingdom of God, he represents all of us. For we all at times have riches which we are sorry to have to be asked to sacrifice. And in such times we all unfit for the kingdom of God. And yet...we are, even so, told it is possible "with God" to enter into His kingdom (again v 27).
How is it possible? Matt 21:28-31 shows us that though this initial sorrow, hesitancy or even outright rejection is certainly wrong, it doesn't disqualify us from the kingdom of heaven. What matters more than whether the ruler was sorrowful is whether he, like the better son in the parable, actually goes on to do what Jesus asks--something we don't find out in this story.
The monetary unit given as "pound" in verse 13 is the Greek mina, worth 100 denarii, or the pay for 100 days of work for a common laborer.
The Greek word translated in verse 23 as "usury," tokos, means "interest." The Greek word doesn't necessarily refer to an illegally high rate of interest.

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 "edit" link to edit or add content to this section. →

  • Luke 19:39-40. Stones crying out? Why stones? This may not be as deep as I'm making it in my head, but can someone comment on the context of this verse? This phrase has always just seemed so odd to me.

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 "edit" link to edit or add content to this section. →

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 "edit" link to edit or add content to this section. →

  • Luke 14:7-11. To what extent can this parable be said to articulate a kind of economics of public praise? Does the logic of the parable compromise the profound un-logic of the concluding statement (in verse 11)?
  • Luke 14:7-11. Does verse 7 mean that Jesus is speaking specifically (and quite suddenly!) to a number of the ambitious at an actual wedding feast? How can this passage still be called (as it is in the very passage) a parable, if it is explicitly existential? What should be made of this sudden disruption of context? What connection does this have with the passages immediately preceding?
  • Luke 14:7-11. What kind of economy obtains between this parable and the following parable, where Jesus addresses the giver of the feast? Does the fact that He can address the giver of the feast as much as the ambitious attendants change the way one reads this parable? What kind of a wedding is Jesus attending that He can have so much facility with all involved?
  • Luke 14:7-11. Is it significant that nothing is said of where Jesus is sitting?
  • Luke 14:7-11. Should any theological weight be given to the word "bidden," especially in light of the Greek (which might more literally be translated "called")? And what theological weight should be given to the fact that it is a wedding that is in question? Is there a structure of the call, or a structure of the wedding, that is being overturned in the actions of the ambitious?
  • Luke 14:7-11. Is there an element of risk involved in Jesus' admonition? What connection is there between this risk and the risk of, say, Abraham with Isaac on Mount Moriah? What relation does risk have to economy? How is risk connected with the structure of the call?
  • Luke 14:7-11. What might be read into the fact that the self-humbled is called ("bidden") twice, while the self-exalted is only called ("bidden") once?
  • Luke 14:7-11. How might one "sit down in the lowest room" and yet still exalt oneself? What might such a situation imply about the questions of economy that can be raised in relation to this verse?
  • Luke 15. Does the overall meaning of the parables in this chapter change if we read the parables one after another, as those to whom Christ spoke heard them, rather than as individual and separate parables?
  • Luke 15. If we read the parables as parts of a whole teaching moment, what does the culmination of those parables in the final, longest parable teach us?
  • Luke 15. Who was Jesus' audience in these parables? How do you think they responded to each?
  • Luke 15:11-32. Jesus begins this parable by telling us that it is about two sons. Why do we refer to it as "the parable of the prodigal son"? Does looking at it as a story about two sons rather than one change our understanding?
  • Luke 17:7-10. What is the purpose of the story in vs. 7-10? How is it related to the example of faith given in v. 6? Are both the example and the story a response to the apostles's request for more faith?
  • Luke 17:7-10. To what degree is it appropriate to think of ourselves as servants of the LORD? What does it mean to be a servant?
  • Luke 18:7. In verse 7 what does the phrase "though he bear long with them" mean?

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 "edit" link to edit or add content to this section. →

  • Luke 14:27. James E. Faust, "Discipleship," Ensign, Nov 2006, pp. 20–23. Elder Faust taught: "To carry the cross means to follow His commandments and to build up His Church on the earth. It also means self-mastery."
  • Luke 14:27. Larry W. Gibbons, "Wherefore, Settle This in Your Hearts," Ensign, Nov 2006, pp. 102–4. Elder Gibbons said: "Brothers and sisters, let's sell that summer cottage in Babylon. Let us be not almost but altogether Latter-day Saints... In Joseph Smith Translation, Luke 14:28 the Lord says: 'Wherefore, settle this in your hearts...' Brothers and sisters, I pray that we are 'settled.' There are precious blessings that come only from the complete yielding of one's heart to God."
  • Luke 15. Jeffrey R. Holland, "Prophets in the Land Again," Ensign, Nov 2006, pp. 104–7. Elder Holland said: "[T]he needy are still out there—the poor and the weary, the discouraged and downhearted... don't worry about asking, "Where are they?" They are everywhere, on our right hand and on our left, in our neighborhoods and in the workplace, in every community and county and nation of this world. Take your team and wagon; load it with your love, your testimony, and a spiritual sack of flour; then drive in any direction... In doing so we honor the Master's repeated plea on behalf of lost sheep and lost coins and lost souls."
  • Luke 16:19-26. Gordon B. Hinckley, "Blessed Are the Merciful," Ensign, May 1990, 68. "How godlike a quality is mercy. It cannot be legislated. It must come from the heart. It must be stirred up from within. It is part of the endowment each of us receives as a son or daughter of God and partaker of a divine birthright. I plead for an effort among all of us to give greater expression and wider latitude to this instinct which lies within us. I am convinced that there comes a time, possibly many times, within our lives when we might cry out for mercy on the part of others. How can we expect it unless we have been merciful ourselves?"

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 page: Chapters 9b-13                      Chapters 20-24

3 Ne 18:31-35

Home > The Book of Mormon > Third Nephi > Chapter 17-18
Previous page: Verses 16:4-20                      Next page: Chapter 19-20


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. →

Relationship to Third Nephi. The relationship of Chapters 17-18 to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. →

  • 3 Ne. 18:36-37: Giving power to confer the Holy Ghost. Here Mormon tells us that Jesus gave his disciples power to give the Holy Ghost to others. This was accomplished by touching each of the disciples with his hand one by one. (3 Ne. 18:36-37). Though not recorded here, Moroni tells us in his "Priesthood Handbook" at the end of the Book of Mormon that the touching consisted of laying on hands and that the words spoken at this time were "Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles." (Moro 2:1-3). What Mormon shows us "hereafter," as promised in here, is that when the disciples later went forth to minister to the people, the Holy Ghost did in fact fall upon the people they baptized. (3 Ne 26:17; 3 Ne 28:18).

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. →

  • 3 Ne. 17:4: Jesus tells the Nephites that he is going to leave and visit the lost tribes of Israel. Are there any accounts of these visits?
  • 3 Ne. 18:5: How do we reconcile Jesus' statement here that one shall be given the power to administer the sacrament with the revealed practice of any worthy priest (see D&C 20:46) or worthy Melchizedek priesthood holder having this power?
  • 3 Ne. 18:13: What does it mean to do more or less than these things?
  • 3 Ne. 18:31: What does it mean to not number someone among Jesus's people? Is the word number here used in the same sense in which Jesus's sheep are numbered? In what sense are Jesus's sheep numbered?

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. →

  • 3 Ne. 17:21-25. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers the following perspective: "Remember that before the Savior's appearance, there were tempests, earthquakes, fires, and three days of profound darkness (see 3 Nephi 8). I have often thought about the children who experienced these events. And I can only imagine the fear and concern in the hearts of the parents... How eager those parents must have been to bring their children to the Savior... This account reminds us that it is the Savior who is the great protector, the ultimate teacher, and the eternal source of love and healing."

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 page: Verses 16:4-20                      Next page: Chapter 19-20

Moro 7:41-45

Home > The Book of Mormon > Moroni > Chapter 7 > Verses 7:40-48
Previous page: Verses 7:20-39                      Next page: Chapter 8


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


Summary[edit]

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

The relationship of verses 40-48 to the rest of the chapter is discussed at chapter 7. Verses 40-48 can be outlined as follows:

Relationship to Chapter 7. The relationship of Verses 7:40-48 to the rest of Chapter 7 is addressed at Chapter 7.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Verses 7:40-48 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. →

• hope defined (40-42)
• importance of meekness and lowliness of heart (43-44)
• charity defined, importance as the greatest (46-47)
• pray for charity to obtain hope, hope again defined (48)
  • Moro 7:26-48. Mormon’s discourse on charity is not only one of the most beautiful, but also most systematic of the scriptures. In fact, while charity is often noted as the theme of Moroni 7, it is but one of a number of principles all culminating into the workings of miracles. Mormon, for whatever reason, chooses to work backwards beginning with miracles and through a step-by-step process, identifies each rung in the ladder that leads to such miracles as effectuated by our fathers.
Unfolding Mormon’s discourse, we see that faith is what leads to miracles, and hope is needed for faith. Such faith and hope necessitate meekness and a lowliness of heart. If such is obtained with a confession by the Holy Ghost that Jesus is the Christ, charity is requisite. Often, the command to love may burden many shoulders that see it as impossible despite our greatest intentions. Without such Christ-like love, it assuredly seems that miracles of great faith are out of our grasp. But, Mormon finishes this chapter on how to receive charity: through prayer. Step-by-step, miracles are permitted us based on our communication with the Father and our petitions for His love.
  • Moro 7:40, 42: Faith before hope?. At first blush, verse 40 might be read as suggesting that the attainment of hope preceeds the attainment of faith. However, verse 42 would seem to contradict such an interpretation. One way to avoid this apparent contradiction is to consider the attainment of faith and the attainment of hope as a simultaneous, mutually-reinforcing process, as exemplified by the intertwined cable metaphor that Elder Nelson suggests (see related links for verse 42).
Another possibility is to view the attainment of hope as an immediate consequence to the attainment of faith. On this view, if you think you have attained faith but you do not have hope, then you would be able to infer that you have not attained true faith. Note that the following verses seem to corroborate this view: Moro 8:26, 2 Ne 31:19-20, and Ether 12:4?
  • Moro 7:41. When we unravel the logic, this verse most interestingly appears like this:
If Faith->Hope
If ~Hope->~Faith
If ~Faith->~Hope
If Hope->Faith
What becomes apparent is the mutual and relatively parallel relationship of Faith and Hope, predicated on the basis of being meek and lowly of heart.
  • Moro 7:44. Following this, if we read "must needs have" as suggesting a sort of necessary precondition, then it makes it seem that in order to be meek and lowly of heart, we must have charity. This makes it seem as if in order to have faith and hope, we must also have charity.
  • Moro 7:47: Love of Christ. According to Webster's 1828 Dictionary, the primary meaning of the word of is to denote the genitive case which means "produced by" or "out of." In other words "the love produced by Christ" or "the love coming out of Christ." Of indicating possession, i.e. "love of Christ" meaning "Christ's love," seems to have derived from this primary meaning. In the Merriam-Webster Online Dictionary, there are 12 different meanings listed. All of them seem to have been derived from the primary meaning listed above.
  • Moro 7:47: Possessed of it. Surprisingly, the only other time the phrase "possessed of" is used in the LDS version of scriptures is Matt 8:33 and Luke 8:36 in reference to being possessed of devils. See exegesis below for discussion.
  • Moro 7:47: Possessed of the pure love of Christ. See lexical notes above. The connotation here seems to be that Christ is the original producer of love (see 1 Jn 4:19) which we are to become possessed with. This is consistent with verse 48 where we are instructed to pray to be filled with his love. It is not our love that we are to develop, but rather Christ's love which we are to be given.

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. →

  • Moro 7:40: Hope before faith? Is this saying that the attainment of hope precedes the attainment of faith? If so, how can this be reconciled with other verses that seem to suggest the attainment of faith precedes the attainment of hope (e.g. verse 42, Moro 8:26, 2 Ne 31:19-20, and Ether 12:4)?
  • Moro 7:42. Here it says that without faith there cannot be any hope. How can we distinguish between faith and hope?
  • Moro 7:42. Mormon seems to be saying that for someone to have faith they must have hope because if you don't have faith you cannot have hope. This sounds like saying since without faith you cannot have hope, you have to have hope to have faith. Is that what is being said? If so how does that reasoning work?
  • Moro 7:42. Doesn't it seem like the last phrase of this verse perhaps had the nouns inverted? Wouldn't it read more clearly and not make you scratch your head if it said: "if a man have faith he must needs have hope; for without [hope] there cannot be any [faith]? By starting the last phrase with "for" doesn't that seem to imply that what comes next will be supportive of what came right before and not contradictory as it can appear now?
  • Moro 7:44. Here Mormon says that if someone is meek and lowly of heart and confesses by the power of the Holy Ghost that Jesus is the Christ, that person must have charity. Does this mean that if you do those things you already have charity or does this mean that the next step after these things is to work on developing charity?
  • Moro 7:44. Wouldn't this verse be more clear if it started "If not," and not "If so?"
  • Moro 7:44. A similar question could be raised about the meaning of "must needs have" in v. 42. Does "must needs have" suggest a sort of requirement necessary to reach that sort of thing? Or does it mean something more like, "When one has this, they must then progress onto the next thing"? Referring to v. 42, does it mean that hope is sort of a precondition for faith? Or does it mean that once you have faith, you need to then proceed to hope?
  • Moro 7:45. We are told here that charity "beareth all things" and "endureth all things." What is the difference between these two attributes?
  • Moro 7:45. What does it mean to "think no evil" in the context of this verse? Since charity can only be manifested in our relations with others, is this phrase instructing us to only think good thoughts about others? If that is the case, how can we discern between the good and bad actions of others?
  • Moro 7:45. How many speakers define what "rejoiceth not in inquity" means? Is this an instruction to not feel satisfaction when others (especially our competitors) make mistakes? Is this basically a prohibition against pride? Would we stop wanting others to make mistakes if we stopped trying to compare ourselves to them?
  • Moro 7:48. What does it mean to be a true follower of Jesus Christ? How does one attain this status?

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. →

  • Moro 7:41. See this comment at the BCC blog, and the post in general, for a discussion of hope as it relates to (being prior to and subsequent to) faith.
  • Moro 7:45. Robert C. Oaks, "The Power of Patience," Ensign, Nov 2006, pp. 15–17. Elder Oaks points out that many of the characteristics of charity relate to patience: long-suffering, not easily provoked, bearing and enduring all things. "From these defining elements it is evident that without patience gracing our soul, we would be seriously lacking with respect to a Christlike character."

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 are preferable to footnotes.



Previous page: Verses 20-39                      Next page: Chapter 8

Moro 7:46-48

Home > The Book of Mormon > Moroni > Chapter 7 > Verses 7:40-48
Previous page: Verses 7:20-39                      Next page: Chapter 8


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


Summary[edit]

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

The relationship of verses 40-48 to the rest of the chapter is discussed at chapter 7. Verses 40-48 can be outlined as follows:

Relationship to Chapter 7. The relationship of Verses 7:40-48 to the rest of Chapter 7 is addressed at Chapter 7.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Verses 7:40-48 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. →

• hope defined (40-42)
• importance of meekness and lowliness of heart (43-44)
• charity defined, importance as the greatest (46-47)
• pray for charity to obtain hope, hope again defined (48)
  • Moro 7:26-48. Mormon’s discourse on charity is not only one of the most beautiful, but also most systematic of the scriptures. In fact, while charity is often noted as the theme of Moroni 7, it is but one of a number of principles all culminating into the workings of miracles. Mormon, for whatever reason, chooses to work backwards beginning with miracles and through a step-by-step process, identifies each rung in the ladder that leads to such miracles as effectuated by our fathers.
Unfolding Mormon’s discourse, we see that faith is what leads to miracles, and hope is needed for faith. Such faith and hope necessitate meekness and a lowliness of heart. If such is obtained with a confession by the Holy Ghost that Jesus is the Christ, charity is requisite. Often, the command to love may burden many shoulders that see it as impossible despite our greatest intentions. Without such Christ-like love, it assuredly seems that miracles of great faith are out of our grasp. But, Mormon finishes this chapter on how to receive charity: through prayer. Step-by-step, miracles are permitted us based on our communication with the Father and our petitions for His love.
  • Moro 7:40, 42: Faith before hope?. At first blush, verse 40 might be read as suggesting that the attainment of hope preceeds the attainment of faith. However, verse 42 would seem to contradict such an interpretation. One way to avoid this apparent contradiction is to consider the attainment of faith and the attainment of hope as a simultaneous, mutually-reinforcing process, as exemplified by the intertwined cable metaphor that Elder Nelson suggests (see related links for verse 42).
Another possibility is to view the attainment of hope as an immediate consequence to the attainment of faith. On this view, if you think you have attained faith but you do not have hope, then you would be able to infer that you have not attained true faith. Note that the following verses seem to corroborate this view: Moro 8:26, 2 Ne 31:19-20, and Ether 12:4?
  • Moro 7:41. When we unravel the logic, this verse most interestingly appears like this:
If Faith->Hope
If ~Hope->~Faith
If ~Faith->~Hope
If Hope->Faith
What becomes apparent is the mutual and relatively parallel relationship of Faith and Hope, predicated on the basis of being meek and lowly of heart.
  • Moro 7:44. Following this, if we read "must needs have" as suggesting a sort of necessary precondition, then it makes it seem that in order to be meek and lowly of heart, we must have charity. This makes it seem as if in order to have faith and hope, we must also have charity.
  • Moro 7:47: Love of Christ. According to Webster's 1828 Dictionary, the primary meaning of the word of is to denote the genitive case which means "produced by" or "out of." In other words "the love produced by Christ" or "the love coming out of Christ." Of indicating possession, i.e. "love of Christ" meaning "Christ's love," seems to have derived from this primary meaning. In the Merriam-Webster Online Dictionary, there are 12 different meanings listed. All of them seem to have been derived from the primary meaning listed above.
  • Moro 7:47: Possessed of it. Surprisingly, the only other time the phrase "possessed of" is used in the LDS version of scriptures is Matt 8:33 and Luke 8:36 in reference to being possessed of devils. See exegesis below for discussion.
  • Moro 7:47: Possessed of the pure love of Christ. See lexical notes above. The connotation here seems to be that Christ is the original producer of love (see 1 Jn 4:19) which we are to become possessed with. This is consistent with verse 48 where we are instructed to pray to be filled with his love. It is not our love that we are to develop, but rather Christ's love which we are to be given.

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. →

  • Moro 7:40: Hope before faith? Is this saying that the attainment of hope precedes the attainment of faith? If so, how can this be reconciled with other verses that seem to suggest the attainment of faith precedes the attainment of hope (e.g. verse 42, Moro 8:26, 2 Ne 31:19-20, and Ether 12:4)?
  • Moro 7:42. Here it says that without faith there cannot be any hope. How can we distinguish between faith and hope?
  • Moro 7:42. Mormon seems to be saying that for someone to have faith they must have hope because if you don't have faith you cannot have hope. This sounds like saying since without faith you cannot have hope, you have to have hope to have faith. Is that what is being said? If so how does that reasoning work?
  • Moro 7:42. Doesn't it seem like the last phrase of this verse perhaps had the nouns inverted? Wouldn't it read more clearly and not make you scratch your head if it said: "if a man have faith he must needs have hope; for without [hope] there cannot be any [faith]? By starting the last phrase with "for" doesn't that seem to imply that what comes next will be supportive of what came right before and not contradictory as it can appear now?
  • Moro 7:44. Here Mormon says that if someone is meek and lowly of heart and confesses by the power of the Holy Ghost that Jesus is the Christ, that person must have charity. Does this mean that if you do those things you already have charity or does this mean that the next step after these things is to work on developing charity?
  • Moro 7:44. Wouldn't this verse be more clear if it started "If not," and not "If so?"
  • Moro 7:44. A similar question could be raised about the meaning of "must needs have" in v. 42. Does "must needs have" suggest a sort of requirement necessary to reach that sort of thing? Or does it mean something more like, "When one has this, they must then progress onto the next thing"? Referring to v. 42, does it mean that hope is sort of a precondition for faith? Or does it mean that once you have faith, you need to then proceed to hope?
  • Moro 7:45. We are told here that charity "beareth all things" and "endureth all things." What is the difference between these two attributes?
  • Moro 7:45. What does it mean to "think no evil" in the context of this verse? Since charity can only be manifested in our relations with others, is this phrase instructing us to only think good thoughts about others? If that is the case, how can we discern between the good and bad actions of others?
  • Moro 7:45. How many speakers define what "rejoiceth not in inquity" means? Is this an instruction to not feel satisfaction when others (especially our competitors) make mistakes? Is this basically a prohibition against pride? Would we stop wanting others to make mistakes if we stopped trying to compare ourselves to them?
  • Moro 7:48. What does it mean to be a true follower of Jesus Christ? How does one attain this status?

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. →

  • Moro 7:41. See this comment at the BCC blog, and the post in general, for a discussion of hope as it relates to (being prior to and subsequent to) faith.
  • Moro 7:45. Robert C. Oaks, "The Power of Patience," Ensign, Nov 2006, pp. 15–17. Elder Oaks points out that many of the characteristics of charity relate to patience: long-suffering, not easily provoked, bearing and enduring all things. "From these defining elements it is evident that without patience gracing our soul, we would be seriously lacking with respect to a Christlike character."

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 are preferable to footnotes.



Previous page: Verses 20-39                      Next page: Chapter 8

D&C 4:1-7

Home > Doctrine & Covenants > Section 4
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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. →

D&C 4 is given to Joseph Smith Sr., but the text is directed to "all ye who embark in the service of God" (D&C 4:2).

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: probably in January (but perhaps February) 1829 at Harmony, Pennsylvania
  • Prior section in chronological order: D&C 3
  • Next section in chronological order: D&C 5

In July 1828 Martin Harris lost the 116 page manuscript, and Joseph Smith was placed on probation. In September, Joseph again received the plates and the urim and thummim from Moroni. In October 1828 Joseph's parents came down from Manchester-Palmyra, New York to visit Joseph and Emma at Harmony, Pennsylvania, and they stayed for about three months until January 1829. D&C 4 was probably received, not in February, but in January shortly before Joseph's parents returned home.

For a brief overview of D&C 4 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 3 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 4:3: Desires plus worthiness. Elder Ballard's talk "The Greatest Generation of Missionaries" in Oct. 2002 explains the bar for missionary service has been raised. Thus having a desire may not be sufficient in light of past transgression to be called as a full-time missionary. "Please understand this: the bar that is the standard for missionary service is being raised. The day of the “repent and go” missionary is over. You know what I’m talking about, don’t you, my young brothers? Some young men have the mistaken idea that they can be involved in sinful behavior and then repent when they’re 18 1/2 so they can go on their mission at 19. While it is true that you can repent of sins, you may or you may not qualify to serve."
  • D&C 4:4: White already to harvest. This phrase is a reference to the same phrase in John 4:35. As noted in the discussion there, the meaning of this phrase is "already white for harvest."

Outline and page map[edit]

This heading is for an outline of 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 heading 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 heading 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 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 4:1: What is the marvelous work that is about to come forth? The use of the word “about” suggests that, at the time this revelation was given (February 1829), it had not yet come forth. When do you think it either did or will? Notice that this verse is repeated in D&C 6:1, D&C 11:1, D&C 12:1, and D&C 14:1, and it is paraphrased in D&C 18:44. It also appears in the JST version of Isaiah 29:26 (=Isaiah 29:14), and it occurs regularly in the Book of Mormon (eight times). What does the word “marvelous” mean in this context?
  • D&C 4:3: How applicable is this verse? Is it true that everyone who has a desire to serve is called? It doesn't seem reasonable to suggest that desire is sufficient to be called to any of God's work no matter the type. (It isn't the case that having the desire to be called as the Bishop of one's ward or that having a desire to serve as a missionary when serious transgressions have been committed is sufficient—see the Elder Ballard talk below.) What then is meant here by "the work"?
  • D&C 4:4: Why is the work of the gospel often compared to reaping a field? How does the image in this section compare to other, related images in the scriptures? For example, how does it compare to the Parable of the Sower ( Mark 4:3-8) or the Parable of the Seed Growing Secretly ( Mark 4:26-29)? What does “salvation” mean in this verse? Doctrine and Covenants 88:15 says that the spirit and the body of man are the soul. Is that the definition that applies here? If so, what does this verse promise?
  • D&C 4:5: Why does this verse speak of both charity and love? In other scriptures, don’t the two mean the same? Are they distinct things here, or is the Lord repeating the same thing in different ways to emphasize it? What does it mean to have one’s eye single to the glory of God? When is my eye not single to his glory? Compare this qualification with the promise made in Doctrine and Covenants 88:67. What does the word “single” mean in this context? Compare this to Matthew 6:22 (Luke 11:34), where the Lord says that if our eye is single, then our whole body will be filled with light. Does “single” mean the same in both cases? The Greek word translated “single” in the New Testament could also be translated either “healthy” or “pure,” but it is difficult to understand what “pure to the glory of God” or “healthy to the glory of God” might mean. Does that mean that the passage in Matthew is irrelevant to explaining the meaning of this verse? Does Mormon 8:15 give us a definition of what “eye single to the glory of God” means, or does it give us an example of what it means?
  • D&C 4:6: Why do you think the Doctrine and Covenants implicitly refers to these verses in 2 Peter 1:5-9 so often? Look at this comparison of the two lists:
2 Peter D&C 4
faith faith
virtue virtue
knowledge knowledge
temperance temperance
patience patience
godliness brotherly kindness
charity charity
humility
diligence
What does that comparison tell us about the qualifications for the work and about the goal of the work? Do you see any significance in the change of order ("brotherly kindness” and “godliness” are reversed)? Why might “humility” and “diligence” have been added in the Doctrine and Covenants revelation?
Here are some alternate translations of the Greek words of 2 Peter:
virtue = excellence
knowledge = knowledge of what really is
temperance = self-discipline
patience = steadfastness, endurance
brotherly kindness = brotherly love
charity = love, good will.
Are any of these meanings also helpful in understanding the admonition of the Doctrine and Covenants?
  • D&C 4:7: How do you square this verse with the fact that all of us have had the experience of asking and not receiving what we asked for? What does it mean to knock and to have “it” opened? In other words, what is promised and how do we obtain that promise? The word “amen” means something like “so let it be” and signifies agreement. Why does a revelation from the Lord end with that word?

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 4 is the one copied by John Whitmer into Revelation Book 1, p. 2-3, presumably during the summer of 1830. The oldest surviving complete copy is ______.
  • D&C 4 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 4

  • Several sections addressed to Joseph Smith's early supporters share similar language beginning with "A great and marvelous work is about to come forth ..."
  • D&C 4 directed to Joseph Smith Sr. and D&C 11 to Hyrum Smith of Manchester-Palmyra, New York,
  • D&C 6 to Oliver Cowdery at Harmony, Pennsylvania,
  • D&C 12 to Joseph Knight Sr. of Colesville, New York, and
  • D&C 14 to David Whitmer of Fayette, New York.
This language is thus circulated to all four centers of activity in New York-Pennsylvania. But D&C 6:1-6 is repeated in the later sections almost word for word. And D&C 6 is placed closer to the front of the 1835 and 1844 editions of the Doctrine & Covenants than those other sections. So while D&C 4 is now much better known, it appears that the content of D&C 6 likely received greater emphasis in the early days of the Church than did these other sections.

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 10a                         Next section: D&C 5

D&C 18:6-10

Home > Doctrine & Covenants > Section 18
Previous section: D&C 15-16                         Next section: D&C 17


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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. →

  • D&C 18 is directed at first to Oliver Cowdery, then jointly to Oliver Cowdery and David Whitmer, and also to the Twelve who will be selected.

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: June 1829 at Harmony, Pennsylvania
  • Prior section in chronological order: D&C 16
  • Next section in chronological order: D&C 17

Oliver Cowdery began serving as Joseph Smith's scribe for the Book of Mormon translation on April 7, 1829. About the end of May, Joseph and Oliver left Harmony because of rising persecution to stay with the Whitmer family at Fayette, arriving probably not earlier than June 3. On June 14 Oliver Cowdery wrote a letter from Fayette to ____ at Manchester-Palmyra in which he quoted portions of D&C 18. The Book of Mormon translation was then completed about the end of June.

Little is known about the circumstances under which D&C 18 was received except that it was received at Fayette during June 3-14 while the Book of Mormon translation was progressing rapidly at the Whitmer home.

For a brief overview of D&C 18 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 3 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. →

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. →

D&C 18 can be outlined as follows:

• to Oliver (1-8)
• to Oliver & David: worth of souls is great, so preach (9-25)
• Twelve will be sought out (26-30)
• duties of the Twelve (31-36)
• Three Witnesses will select the Twelve (37-40)
• to Oliver & David: worth of souls is great, so preach (41-45)

Unanswered questions[edit]

This heading 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 heading 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 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 18:20: What does it mean to "Contend against no church," in verse 20?

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 copy of D&C 18 is ______.
  • D&C 18:10-14, 21-25 is paraphrased in a letter from Oliver Cowdery to Hyrum Smith dated 14 June 1829, so it is likely that the content of at least those verses is soon known to many of the Saints at Manchester-Palmyra.[1]
  • D&C 18 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 18.

  • 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.

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. Letter from Oliver Cowdery to Hyrum Smith (14 Jun 1829). Reprinted in Cook, Lyndon W. The Revelations of Joseph Smith, 29. Provo, Utah: Seventy's Mission Bookstore, 1981.

Previous section: D&C 15-16                         Next section: D&C 17

D&C 18:11-15

Home > Doctrine & Covenants > Section 18
Previous section: D&C 15-16                         Next section: D&C 17


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. →

  • D&C 18 is directed at first to Oliver Cowdery, then jointly to Oliver Cowdery and David Whitmer, and also to the Twelve who will be selected.

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: June 1829 at Harmony, Pennsylvania
  • Prior section in chronological order: D&C 16
  • Next section in chronological order: D&C 17

Oliver Cowdery began serving as Joseph Smith's scribe for the Book of Mormon translation on April 7, 1829. About the end of May, Joseph and Oliver left Harmony because of rising persecution to stay with the Whitmer family at Fayette, arriving probably not earlier than June 3. On June 14 Oliver Cowdery wrote a letter from Fayette to ____ at Manchester-Palmyra in which he quoted portions of D&C 18. The Book of Mormon translation was then completed about the end of June.

Little is known about the circumstances under which D&C 18 was received except that it was received at Fayette during June 3-14 while the Book of Mormon translation was progressing rapidly at the Whitmer home.

For a brief overview of D&C 18 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 3 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. →

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. →

D&C 18 can be outlined as follows:

• to Oliver (1-8)
• to Oliver & David: worth of souls is great, so preach (9-25)
• Twelve will be sought out (26-30)
• duties of the Twelve (31-36)
• Three Witnesses will select the Twelve (37-40)
• to Oliver & David: worth of souls is great, so preach (41-45)

Unanswered questions[edit]

This heading 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 heading 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 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 18:20: What does it mean to "Contend against no church," in verse 20?

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 copy of D&C 18 is ______.
  • D&C 18:10-14, 21-25 is paraphrased in a letter from Oliver Cowdery to Hyrum Smith dated 14 June 1829, so it is likely that the content of at least those verses is soon known to many of the Saints at Manchester-Palmyra.[1]
  • D&C 18 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 18.

  • 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.

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. Letter from Oliver Cowdery to Hyrum Smith (14 Jun 1829). Reprinted in Cook, Lyndon W. The Revelations of Joseph Smith, 29. Provo, Utah: Seventy's Mission Bookstore, 1981.

Previous section: D&C 15-16                         Next section: D&C 17

D&C 18:16-20

Home > Doctrine & Covenants > Section 18
Previous section: D&C 15-16                         Next section: D&C 17


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. →

  • D&C 18 is directed at first to Oliver Cowdery, then jointly to Oliver Cowdery and David Whitmer, and also to the Twelve who will be selected.

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: June 1829 at Harmony, Pennsylvania
  • Prior section in chronological order: D&C 16
  • Next section in chronological order: D&C 17

Oliver Cowdery began serving as Joseph Smith's scribe for the Book of Mormon translation on April 7, 1829. About the end of May, Joseph and Oliver left Harmony because of rising persecution to stay with the Whitmer family at Fayette, arriving probably not earlier than June 3. On June 14 Oliver Cowdery wrote a letter from Fayette to ____ at Manchester-Palmyra in which he quoted portions of D&C 18. The Book of Mormon translation was then completed about the end of June.

Little is known about the circumstances under which D&C 18 was received except that it was received at Fayette during June 3-14 while the Book of Mormon translation was progressing rapidly at the Whitmer home.

For a brief overview of D&C 18 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 3 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. →

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. →

D&C 18 can be outlined as follows:

• to Oliver (1-8)
• to Oliver & David: worth of souls is great, so preach (9-25)
• Twelve will be sought out (26-30)
• duties of the Twelve (31-36)
• Three Witnesses will select the Twelve (37-40)
• to Oliver & David: worth of souls is great, so preach (41-45)

Unanswered questions[edit]

This heading 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 heading 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 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 18:20: What does it mean to "Contend against no church," in verse 20?

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 copy of D&C 18 is ______.
  • D&C 18:10-14, 21-25 is paraphrased in a letter from Oliver Cowdery to Hyrum Smith dated 14 June 1829, so it is likely that the content of at least those verses is soon known to many of the Saints at Manchester-Palmyra.[1]
  • D&C 18 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 18.

  • 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.

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. Letter from Oliver Cowdery to Hyrum Smith (14 Jun 1829). Reprinted in Cook, Lyndon W. The Revelations of Joseph Smith, 29. Provo, Utah: Seventy's Mission Bookstore, 1981.

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D&C 52:36-40

Home > Doctrine & Covenants > Section 52
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Historical setting[edit]

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For a brief overview of D&C 52 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]

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Prompts for further study[edit]

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  • D&C 52:2. Why is it important that the people of the Church are "a remnant of Jacob"?
  • D&C 52:2. To what covenant are they heirs?
  • D&C 52:11-16. Is the pattern that the Lord sets forth in verse 14 useful for Latter-day Saints today? In other words, is this section principally of historical interest, or is there something here that we can liken unto us?
What is the pattern? Is this a fair summary: If someone has a contrite spirit and obeys God's ordinances (Does this mean they are baptized, married in the temple, etc.?), then he is of God. He that has God's power brings forth fruits; he that does not bring forth fruits, is not of God? (verses 17 and 18). It is fairly easy to judge whether someone obeys God's ordinances, but much harder to judge whether that person has a contrite spirit. How would we do this?
Further, when would it be appropriate to employ this "pattern?" Verse 14 suggests that we need to judge according to the pattern so that we are not deceived, because Satan is abroad in the land. But counterbalanced against this counsel is the fact that we are not supposed to judge unrighteous judgment. Also, we have been taught not to be critical and find fault with our leaders. So, it seems that we would not employ this pattern to decide when our leaders are leading us astray. Consider: "Well, I just don't think Bishop So and So has a contrite spirit" seems obviously wrong. As does: "Well, hometeaching hasn't improved at all in the Elder's Quorum. Brother Smith isn't bringing forth fruit as Elder's Quorum president, he must not be of God.
Verses fifteen and sixteen suggest that the pattern allows us to judge those we hear praying or speaking. But when do we need to discern whether someone is deceiving us in the way that they are praying? Perhaps these verses relate more specifically to events and struggles the Saints had during Joseph Smith's era. The need to discern whether a speaker seeks to deceive us (see verse 16) is more clear. Can we flip the pattern around and conclude that he whose language is not meek or doesn't edify is not of God?
  • D&C 52:43. The Lord said "I ... will hasten the city in its time." What does that mean?
  • D&C 52:43. Given the promise that the Lord will "hasten the city," and similar promises, what do you make of the fact that the city of Zion was not established in Missouri?
  • D&C 52:43. What does it mean to be crowned with joy and with rejoicing?
  • D&C 52:43. What does that crowning have to do with the gathering of Israel and the establishment of the City of Zion?

Resources[edit]

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  • The oldest surviving copy of D&C 52 is __.
  • D&C 52 was first published in __.
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Related passages that interpret or shed light on D&C 52.

Doctrinal references cited on this page.

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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 51                         Next section: D&C 53

D&C 81:1-7

Home > Doctrine & Covenants > Section 81
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  • Jesse Gause. BYU Studies published articles on Jesse Gause in 1975 and 1983.

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 81: To counselors This revelation was originally given for Jesse Gause, who was replaced by Frederick G. Williams as a counselor to Joseph Smith in early 1833. This suggests that the revelation is a general one to counselors in the First Presidency rather than to Jesse Gause or to Frederick Williams as an individual.

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  • What can counselors in the church, at whatever level, learn about their callings from this revelation?

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 81:3. What does it mean to be "faithful in council"?

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  • The oldest surviving copy of D&C 81 is __.
  • D&C 81 was first published in __.
  • D&C 81 was first included in the Doctrine & Covenants in the 18__ edition.
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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.



Previous section: D&C 79                         Next section: D&C 82

D&C 123:11-17

Home > Doctrine & Covenants > Sections 121-123 > Verses 123:1-17
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  • D&C 123:12. Jeffrey R. Holland, "Prophets in the Land Again," Ensign, Nov 2006, pp. 104–7. Elder Holland said: "As surely as the rescue of those in need was the general conference theme of October 1856, so too is it the theme of this conference and last conference and the one to come next spring. It may not be blizzards and frozen-earth burials that we face this conference, but the needy are still out there—the poor and the weary, the discouraged and downhearted... They are all out there with feeble knees, hands that hang down, and bad weather setting in (see D&C 81:5)."

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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