Doctrine and Covenants 1 Quotes and Notes

An Overview of the Doctrine and Covenants

The Doctrine and Covenants begins with many sections on how the Lord communicates and works with mankind: 3, 5, 6, 8, 9, 10, 19 [all early sections outlining his work].

Section 2 is a beautiful yet short overview of the entire purpose of the Restoration: the fixing of what is broken with this mortal sphere and the purpose of the earth itself.

Then we get into the spreading of the message of the Restoration: the “marvelous work” that is about to come forth: 11,12, 14, 15, 16, 18, 23, 30, 31, 32, 33, 34, 35, 36, 52, 53, 60 [how missionaries proceed, by what route & manner], 61 [waters], 62, 75, 79-80.

Specific revelations regarding the coming forth of the Book of Mormon: 5, 9, 10, 17.

How to run and organize the Church: 20, 21, 22, 24, 26, 27, 41 [Edward Partridge as bishop], 46 [conducting meetings], 47 [Church historian], 55 [W.W. Phelps], 68 [bishops/high priests], 72 [bishop storehouse], 81 [first presidency – March 1832], 83 [family has claim on the father for support], 84 [revelation on priesthood], 90 [First Presidency – March 1833], 94 [church building], 95 [build the temple], 97-98 [How to deal with persecution- August 1833], 101 [Mobs persecute Saints], 102 [handling difficult cases], 107 [revelation on priesthood – March 1835], 112 [the 12 raise the warning voice to the world], 115 [Name of the Church – April 1838], 118 [vacancies in the Twelve], 119-120 [how to finance the church], 123 [publish the accounts of damages in Missouri], 136 [Revelation to Brigham on leading the Saints west].

Handling dissension/false revelators/persecution: 26, 28, 43 [none other appointed], 49 [Leman Copley], 50 [how to discern false spirits/teachings], 52 [know the spirits], 67 [dealing w/naysayers – November 1831], 85 [don’t steady the ark], 97-98, 101 [Mobs destroy Saints’ property], 121-123 [O God, where art thou?], 134 [Appealing to governmental authority for redress].

Second Coming: 29, 45, 88 [The Olive Leaf], 101, 106, 133 [Nov. 3, 1831].

The Gathering to a Location: 37, 38, 39 [go to the Ohio], 51 [how to manage properties in Ohio], 57 [Jackson County], 58 [Tribulation is coming – August 1831], 59, 63 [purchase land in Zion], 85 [handling land issues in Zion], 133 [Go ye out of Babylon].

Commands to translate the Bible and compile scriptural and historical documents: 45.60-61 [begin N.T. translation], 67 [on the D&C], 69, 71 [temporary pause – Dec. 1831], 73 [translation resumes – Jan. 1832], 85 [keep a history], 91 [translating the Apocrypha].

Zion: 45, 57, 64, 65 [stone/Daniel], 69, 72, 78 [kingship of Adam & establishment of Zion], 82 [Zion will increase], 84 [New Jerusalem], 88.119-136 [build temple], 95 [build temple], 97, 100 [Zion will be chastened for a season], 101 [The Lord expands the Saint’s knowledge about Zion, the U.S. Constitution, and why they are suffering -Dec. 1833], 103 [The reason for their condition in Zion- redeeming Zion], 105, 109 [dedicatory prayer, Kirtland temple], 116 [Adam-ondi-Ahman], 124 [temple/baptism for the dead], 125 [build up cities to my name].

Consecration/caring for the Saints & Poor: 42, 44, 48 [purchase land, build up Zion in Ohio – March 1831], 54 [Leman Copley], 78, 94 [church building], 95 [build temple], 96 [land inheritances], 97.15 [build temple], 104 [establish a United Order], 111 [money problems], 117 [Have I not made the earth?], 119 [“tithing”].

Results of the Joseph Smith Translation/Revelations of the Restoration tied to this work: Paul’s writing: 74, Three Degrees of Glory [John 5.29]: 76, Understanding the Apocalypse: 77, Wheat & Tares explanation: 86, Understanding John’s prelude – ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος: 93, Isaiah 11 & The Stem of Jesse: 113, Paul on baptism for the dead in 1 Corinthians 15: 128, The nature of God- working w/John & Revelation: 130, Joseph F. Smith’s vision as he pondered New Testament texts, October 1918: 138.

Temple: 2 [Section 2 is packed w/temple imagery], 88, 95,97 [build temple], 109 [dedicatory prayer, Kirtland Temple], 110 [keys committed to Joseph], 115 [build temple at Far West], 119 [“tithing”], 124 [build the house/baptisms for the dead], 127 [first endowment May 4, 1842; records/eye witnesses & temple work to be recorded], 128 [more on baptism for the dead- order, records, minutes], 129 [Three Grand Keys], 131 [Celestial Marriage – May 1843], 132 [More on Celestial Marriage – July 1843], 137 [Joseph’s vision of the Celestial Kingdom- Jan. 1836].

Doctrine and Covenants 1

Doctrine and Covenants 1 – given in November 1831, this should really be section 68. Yet it is at the beginning as it is the preface to the text of the Doctrine and Covenants. It tells us why the Lord is doing what he is doing, who he is and what the Restoration is all about. It is kind of like a mission statement for the Restoration.

Historical Background

In 1831, Joseph Smith is just shy of 26 years old. By this time in his life he and Emma have already had one child, Alvin – and also lost him.^[1]Alvin was born June 15, 1828, dying just hours after his birth. Lucy Mack Smith described these circumstances in her family memoir. Of the eleven children born to Joseph and Emma – 9 born to them … Continue readingHe has translated the Book of Mormon and seen it published, as well as witnessed the formal organization of the church in New York. He has seen the glory of God, witnessed of both the power of God and Satan, as well as cast out demons from those afflicted by them.^[2]Joseph Smith cast a demon out of Newel Knight in April 1830. Newel was a supporter of the early group of Saints, especially during the time period when Joseph was translating the Book of Mormon in … Continue reading

The Saints are in Ohio, and have been for only a short time. Parley P. Pratt had introduced the restored gospel of Jesus Christ to 38 year-old Sidney Rigdon in Ohio only in the Fall of 1830. (You can watch the video How Rare a Possession where Parley is inspired to come to New York and learn about the restored gospel here. Start at 8:25) Sidney joins the church after hearing the message from Elder Pratt and heads to New York to meet Joseph. In December of 1830 Joseph and Sidney are working on the translation of the Bible when the Lord tells them that the church must gather in Ohio. The Saints leave for Ohio in the winter of 1830-31 and travel much of the way on foot in the harsh season.

In April 1831, Emma gives birth to twins – a boy and a girl. Tragically, both of her children die. By April 1831, Emma has lost three children. Joseph and Emma are acquainted with death and grief. On the same day that Emma gives birth to twins, Julia Murdock, another member of the church in the area, gives birth to twins but dies in childbirth. John Murdock now has newborn twins with no wife to nurse them. Joseph and Emma offer to raise the Murdock twins as their own and John accepts their offer.

In the summer of 1831, Joseph travels to Missouri to visit the country. The Lord had revealed that this was to be the center stake of Zion, and many of the Saints were excited to gather in this area. The Lord revealed to the Saints that they would “retain a strong hold in the land of Kirtland, for the space of five years.”^[3]D&C 64.7-10, 21, 33-34 [Revelation given September 11, 1831.] See JosephSmithpapers.org.

On November 1, 1831, Joseph called a council of church leaders together. Ezra Booth, a convert to the church who had recently become disaffected from the Saints,^[4]Interestingly Ezra Booth had also witnessed a miracle in having a devil cast out of him in June 1831. After witnessing the healing miracle Ezra accepted baptism and was ordained an elder. He attended … Continue reading had recently published a letter in a local newspaper accusing Joseph of making false prophecies and hiding his revelations from the public. The letter was widely read, and many people had begun to grow wary of the Saints and their message.

Many Saints also wanted to read the Lord’s word themselves. Since there were only handwritten copies of the revelations Joseph had received, they were not well known among most church members. Elders who wanted to use them in missionary work had to copy them by hand.

Knowing this, Joseph proposed publishing the revelations in a book. He was confident that such a book would help missionaries share the Lord’s word more easily and provide correct information about the church to curious neighbors.

The council discusses the issue for hours. David Whitmer and a few others opposed publishing the revelations, worried that making the Lord’s plans for Zion more public might cause problems for the Saints in Jackson County. Joseph and Sidney disagreed, insisting that the Lord wanted the church to publish His words.

After more debate, the council agreed to publish ten thousand copies of the revelations as the Book of Commandments. They assigned Sidney, Oliver, and William McLellin to write a preface to the book of revelations and present it to them later that day.^[5]Minutes, Nov. 1–2, 1831, in JSP, D2:94–98; “Letter from Elder W H Kelley,” Saints’ Herald, Mar. 1, 1882, 67. Topics: Book of Commandments; Revelations of Joseph Smith. See Saints, … Continue reading

The three men began writing immediately, but when they returned with a preface, the council was unhappy with it. They read it over, picking it apart line by line, and asked Joseph to seek the Lord’s will on it. Joseph prayed, and the Lord revealed a new preface for the book. Sidney recorded His words as Joseph spoke them.

In the new preface, the Lord commanded all people to hearken to His voice. He declared that He had given Joseph these commandments to help His children increase their faith, trust in Him, and receive and proclaim the fullness of His gospel and everlasting covenant. He also addressed the fears of those like David who worried about the content of the revelations.

“What I the Lord have spoken, I have spoken, and I excuse not myself,” He declared, “and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.”

After Joseph spoke the words of the preface, several members of the council said they were willing to testify of the truth of the revelations. Others in the room were still reluctant to publish the revelations in their current form. They knew Joseph was a prophet, and they knew the revelations were true, but they were embarrassed that the word of the Lord had come to them filtered through Joseph’s limited vocabulary and weak grammar.

The Lord did not share their concern. In His preface, He had testified that the revelations came from Him, given to His servants “in their weakness, after the manner of their language.”^[6]D&C 1.24. To help the men know the revelations came from Him, He issued a new revelation, challenging the council to select the wisest man in the room to write a revelation like the ones Joseph had received.

If the man selected for the task was unable to do it, everyone in the room would know and be responsible to testify that the Lord’s revelations to Joseph were true, despite their imperfections.

Taking up a pen, William tried to write a revelation, confident in his mastery of language. When he finished, though, he and the other men in the room knew what he had written had not come from the Lord. They admitted their error and signed a statement testifying that the revelations had been given to the prophet by the inspiration of God.^[7]Testimony, circa Nov. 2, 1831, in JSP, D2:110–14; Minutes, Nov. 1–2, 1831, in JSP, D2:94–98.143. See Saints, p. 143.

In council, they resolved that Joseph should review the revelations and “correct those errors or mistakes which he may discover by the Holy Spirit.”^[8]Minutes, Nov. 8, 1831, in JSP, D2:121–24.

Application

This section also deals with a human tendency that we all have: WE say to ourselves, “The Lord isn’t really talking to me. This applies to other people! I am the exception.”

The truth is this: This counsel directly applies to me and I need to STOP making excuses and see how it applies to me. When I do this, I will see more clearly, have greater light and knowledge, and walk in truth. The truth is this: the world is broken. The more I walk in the light, the more strange I will appear to the world. The challenge is presenting this message to a sick and darkened world in such a way as that they will listen to the truth. If we can present the message in clarity and truth, the essence of the truth will have a chance to penetrate the souls of those in darkness.

The Doctrine and Covenants and the Nature of Scripture

All scripture is polemical. By this I mean that scripture is, by definition, a drawing of lines and boundaries. The word “polemic” is derived from the Greek word πόλεμος – polemos and πολεμικός – polemikos, “war” and “warlike/hostile.” We see the battle for the hearts and minds of men from the earliest days of Joseph Smith’s life as he is confronted with the question regarding which of all the churches were true. Joseph came the conclusion that he could not make this decision by an appeal to the Bible alone, as this was the very thing each of these churches were doing – using the Bible to push their truth claims.^[9]Joseph relates that “the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to … Continue reading

In the background just laid out, we see that the publication of the Book of Commandments was in response to what the enemies of the church were saying. We see the same thing in the writing of the Gospels in the New Testament. Groups were working to establish their version of Christianity (there were several versions in the first few centuries as the growing body of Christians worked to define orthodoxy), and so the writing and spreading of the texts known as the Gospels came about as a result of these fights in early Christianity.^[10]This can be seen throughout the history of religions and religious texts. We see these kinds of things happening in the history of Christianity, Judaism, and Islam. See John Currid, Against the … Continue reading So Christians of all persuasions are in a real fight. The problem is that we must fight our enemies, but we must not do so on their terms, but ours. By this I mean that we must avoid contention, while at the same time engage in the battle. In the words of Elder Holland, we must “be strong… defend your beliefs with courtesy and with compassion.”^[11]Elder Holland, The Cost and Blessings of Discipleship, April General Conference 2014. As Latter-day Saints, we have the additional issue of having to deal with attacks from both outside Christian circles and inside Christianity, as many of our Christian friends make efforts to inform us that we do not believe in Jesus (ironic I know). This can be infuriating. Yet we are to remain firm without contending with them. With the advent of social media platforms in recent years this has become an even greater challenge, as pundits have lost a sense of civility behind the random nature of comment boards and Twitter wars.

Marvin J. Ashton gave this advice to Latter-day Saints:

There never has been a time when it is more important for us as members of The Church of Jesus Christ of Latter-day Saints to take a stand, remain firm in our convictions, and conduct ourselves wisely under all circumstances. We must not be manipulated or enraged by those who subtly foster contention over issues of the day. When issues are in contradiction to the laws of God, the Church must take a stand and state its position. We have done this in the past and will continue to do so in the future when basic moral principles are attacked. There are those in our society who would promote misconduct and immoral programs for financial gain and popularity. When others disagree with our stand we should not argue, retaliate in kind, or contend with them. We can maintain proper relationships and avoid the frustrations of strife if we wisely apply our time and energies. Ours is to conscientiously avoid being abrasive in our presentations and declarations. We need constantly to remind ourselves that when we are unable to change the conduct of others, we will go about the task of properly governing ourselves. Certain people and organizations are trying to provoke us into contention with slander, innuendos, and improper classifications. How unwise we are in today’s society to allow ourselves to become irritated, dismayed, or offended because others seem to enjoy the role of misstating our position or involvement. Our principles or standards will not be less than they are because of the statements of the contentious. Ours is to explain our position through reason, friendly persuasion, and accurate facts. Ours is to stand firm and unyielding on the moral issues of the day and the eternal principles of the gospel, but to contend with no man or organization. Contention builds walls and puts up barriers. Love opens doors. Ours is to be heard and teach. Ours is not only to avoid contention, but to see that such things are done away.^[12]Elder Marvin J. Ashton, No Time for Contention, Ensign, May 1978, p. 7-8.

The Doctrine and Covenants is Apocalyptic

The theme of the Doctrine and Covenants is apocalyptic, meaning that it is revealed, and that it brought forth in times of pressure and crises, and it oftentimes predicts calamities or events for which the Saints must be prepared. See D&C 1.1,7, “Hearken, O ye people of the earth… wherefore, fear and tremble…” These things are tied up in the upheaval of nature, political events in the world involving mankind, and all kinds of distress.^[13]Hugh Nibley, “Enoch” Pearl of Great Price lecture 22.

The Cosmic Covenant

Hugh Nibley discusses the provenance of some of the texts from the Book of Enoch here. These texts were very old and came in different versions. In 1 Enoch there is this idea that the entire created order of the cosmos is tied into a covenant that God made with all things.^[14]Margaret Barker, The Lost Prophet, The Book of Enoch and its Influence on Christianity, p. 78. The Book of Enoch is comprised of five parts: The Book of the Watchers (1 Enoch 1-36), The Parables of … Continue reading This covenant or oath “secures the order of creation” in the text of 1 Enoch.^[15]Barker, The Lost Prophet, The Book of Enoch and its Influence on Christianity, p. 77) See 1 Enoch 41 where it says: “My eyes saw the secrets of lightning and thunder, and the mysteries of the … Continue reading The climax of the visions where Enoch describes the Cosmic Covenant essentially is the revealing of the ‘name’ of the Son of Man. This ‘revealing’ of the name of the Son of Man is what will restore mankind to the knowledge of not only the Son of Man who will come back to reclaim a desolate and parched world, restoring it to its Edenic state, but this revealing of the ‘name’ is the revealing of who the Saints really are, for they are tied or bound to him by covenant.^[16]Barker, p. 79, emphasis added. She writes, “Knowing this name added force and strength to the oath. The climax of the last vision of judgement in the Similitudes (book 2 of 5, 1 Enoch 37-71, also … Continue reading

We read that “the idea of creating by binding the forces of creation is very ancient, more ancient than the account of the creation we read in Genesis. It is clearly linked to the world of magic, and one which was widely known among ancient peoples. They believed in a cosmic or eternal covenant which kept all things in harmony, in accordance with the divine plan. To break this covenant was to release forces which could destroy the creation. It is interesting that the Hebrew word for covenant, berith is thought to be related to the word for binding. Some say that this was the binding of an agreement between two parties, in the manner of the covenant at Sinai. But there could be this other meaning; the binding of the destructive forces. The word for covenant in Hebrew is also very similar to the word ‘create’. Covenant . . . bind . . . create makes an interesting sequence in the light of the Enochic picture of creation. Whether or not they are linked we shall probably never know.^[17]Barker, 78.

The Cosmic Covenant in Doctrine and Covenants 1

They have strayed from mine ordinances, and have broken mine everlasting covenant [D&C 1.15 – compare this to the message in Isaiah 24 and Moses 7.14^[18]The notion of the sea being held back by the Cosmic Covenant as found in 1 Enoch can be tied directly to Moses 7.13-14 where elements of the cosmos act out of order: the earth trembles, the depth of … Continue reading its relation to the Cosmic Covenant.]

Every man walketh in his own way, after the image of his own god… in the likeness of Babylon… “which shall fall.” (D&C 1.16) Note how similar the Lord’s message to Joseph Smith is when compared to the message the Lord had for Enoch:

“He heard a voice from heaven, saying: Enoch, my son, prophesy unto this people, and say unto them—Repent, for thus saith the Lord: I am angry with this people, and my fierce anger is kindled against them; for their hearts have waxed hard, and their fears are dull of hearing, and their eyes cannot see afar off… ever since the day that I created them, have they gone astray, and have denied me, and have sought their own counsels in the dark…” (Moses 6.27-28)

The only thing keeping the order of the cosmos together is the Lord. He promises us that we are living on borrowed time. A time where his servants are to publish to the world the designs of God, that he will “recompense unto every man according to his work” (D&C 1.10), and that the “arm of the Lord” will be revealed (D&C 1.14). He tells the world that “calamity” will come to the inhabitants of the earth (note that it seems to be a calamity brought about by the wickedness of man in this context – D&C 1.17), and for this reason it is the Lord’s will that the “weak things of the world” will “speak in the name of God the Lord” to “establish” the “everlasting covenant” (D&C 1.19-22).

Reading this warning through the lens of Isaiah 24 would be helpful to the modern reader.

Isaiah 24 – Note the various elements of the Cosmic Covenant

¹ Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.

² And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.

³ The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.

⁴ The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish.

⁵ The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

⁶ Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.

⁷ The new wine mourneth, the vine languisheth, all the merryhearted do sigh.

⁸ The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.

⁹ They shall not drink wine with a song; strong drink shall be bitter to them that drink it.

¹⁰ The city of confusion is broken down: every house is shut up, that no man may come in.

¹¹ There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.

¹² In the city is left desolation, and the gate is smitten with destruction.

¹³ When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.

¹⁴ They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea.

¹⁵ Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the sea.

¹⁹ The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.

²⁰ The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.

²¹ And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.

²² And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.

²³ Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.

The Cosmic Covenant, The Sea, Chaos, and God’s Secure Promises to Mankind

The psalms are full of portrayals of God’s victory over the waters of chaos, or of his rescuing the faithful from the threat of the chaos waters. Psalm 18.16-17 tell us the Lord delivered the author from the enemy, drawing him “out of many waters.” Psalm 24.1-2 tells us that the Lord founded the earth upon the seas, and Psalm 46 gives an illustration of God’s power in the midst of the roaring waters, telling us that God is with us, that he is our refuge. Psalm 69.1 says, “Save me, O God, for the waters have come up to my neck!” (New International Version). The word translated as neck in the NIV is translated as soul in the KJV. The word is נֶפֶשׁ nefesh, which can mean the soul, the life, person, desire, self, creature, mind or heart. This word is related to the breath of life, a word very much related to neshama, or ruach.^[19]See: The Four Questions of Judaism, accessed 12.01.20.

Pslam 93.4 says that the Lord is mightier than the sea and Psalm 104.9 tells us that God has set bounds and limits to the sea that cannot be passed over, and in Psalm 148 we read that the Lord issued a border for the waters that are above the heavens, a decree by which the seas shall not pass (Psalm 148.1-6). The account in Exodus 15 and Isaiah 51.9-10 portray the crossing of the Red Sea in terms of a conquering of the ancient waters of chaos. Isaiah says, “Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and  wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?” (Isaiah 51.9-10)

As noted by Barker, “The sea represented everything terrifying and chaotic, everything which threatened the order of creation. This is why time and again we find that God sets bounds for the sea which it may not pass. They were the sign that the cosmic covenant was secure. At the centre of the system of control was the Lord’s anointed, the king. We see this best in Psalm 89, where the Lord rules the raging sea, stills the waves, crushes the sea monster and scatters enemies, all aspects of the same threat (89.9-10). Then in parallel, as the earthly aspect of the power, we see the king with ‘his hand on the sea and his right hand on the rivers’ becoming the greatest of all kings (Psalm 89.25-27). This belief underlies the gospel accounts of Jesus stilling the waves of the storm. There are several later legends about restraining the great flood and all it represents. One in the Babylonian Talmud says that King David suppressed the great flood by writing the name of God on a potsherd, and throwing it into the deep. The power of the name kept the waters in check.^[20]Barker, 82.

This is the goal of the God of heaven: To establish his covenant (D&C 1.22), heal the earth (D&C 2.3), give his people his name (John 17.6,12,26), reign in their midst (D&C 1.36), and establish his rule on this earth.

Why the King James language in the Doctrine and Covenants?

The King James Bible has been criticized as using a form of English that is considered archaic or outdated. Joseph Fielding McConkie and Craig Ostler made this observation: “We continue to use this “archaic” version for two primary reasons: first, because of the near countless instances in which the revelations of the Restoration pick up the language of the Bible of Joseph Smith’s day, announcing its fulfillment or amplifying it by the Spirit of revelation; and second, because it was the King James Version of the Bible that Joseph Smith used to give us what is known as the “Inspired Version,” or “The Joseph Smith Translation.” This text adds immeasurably to our understanding of the gospel as it was known to those of both Old and New Testament times. At the same time, we have no hesitation in using any Bible translation that adds to our understanding… Of particular importance is the understanding that ours is a restored Church and as such binds us in faith and practice to the peoples of the Bible. Indeed, we are the true old- time religion; we have no principles save they are eternal. We seek with great interest a knowledge and understanding of the ancient Saints and their faith and practices. Just as they called forth the revelations of heaven, worked miracles, entertained angels, and stood in the divine presence, we seek to do the same, standing where they stood and believing what they believed. It is through our faith that we will find salvation even as they found it. It follows that we cannot truly be students of the Doctrine and Covenants without also being students of the Old and New Testaments. In the Doctrine and Covenants many of the words of the prophets find fulfillment. As the New Testament is replete with prophecy from the Old Testament, is rendered in the language of the Old Testament, and stands in fulfillment of the Old Testament, so the revelations of the Doctrine and Covenants stand in relationship to the Bible. These revelations witness that the Bible is true and that all that has been spoken by God’s prophets will find fulfillment.^[21]Joseph Fielding McConkie and Craig Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 41.

The Voice of Warning – D&C 1.4

The voice of warning that is to go forth to all people cannot in the justice of God be limited to the literary works of prophets and visionaries who lived in the Bronze Age or in Jesus’ time many years ago. The promise of the Doctrine and Covenants is that it will go forth by the mouth of those whom the Lord has chosen in our day. “It is only just,” wrote Joseph Fielding Smith, “that the Lord would speak again from the heavens, before that great day shall come, and commission his servants and send them forth to proclaim repentance and once again say to the people, ‘The kingdom of heaven is at hand.’ Surely, the Lord would not depend entirely upon the predictions of his ancient prophets for this warning of his second coming. True it is, that the warnings given of old are to be heeded, but near the approach of these great events, it is right, and reason compels us to believe, that the Lord would again raise his voice through his appointed servants in a warning that the people might know that this great and dreadful day is even now at our doors.”^[22]Joseph Fielding Smith, The Restoration of All Things, Deseret News Press, 1964, p. 302-3.

My Preface unto the book of my commandments – D&C 1.6

The revelations received by the Prophet Joseph Smith were first gathered and prepared for publication under the title the Book of Commandments. This revelation, recorded in section 1, was given as the preface to that compilation. As has been outlined above, the committee appointed to write the preface was unable to do so to the satisfaction of the conference, and so the Prophet Joseph Smith inquired of the Lord. Section 1 of the Doctrine and Covenants is the result of his inquiry. It is for this reason we find the Lord saying this is “my preface” to the Book of Commandments.

“The publication began with the work of William W. Phelps in Jackson County, Missouri, but before the work was completed the press and type were destroyed by a mob, July 20, 1833, and only a few of the printed documents were preserved as most of the uncut and unbound sheets were destroyed in the fire. Some members of the church were able to rescue remnants of around 100 copies of the book of commandments.^[23]Two teenage girls, Caroline and Mary Elizabeth Rollins, were able to rescue many of these sheets that later became the Book of Commandments. See: Ryan K. Lee, How did we get the Doctrine and … Continue reading These were bound and used by those privileged enough to protect them in the uncompleted condition as the Book of Commandments. Later, in the year 1835, the revelations, now greatly increased in number, were again compiled and ordered printed as The Doctrine and Covenants.“^[24]Teachings of the Prophet Joseph Smith, 7n.

His Sword is Bathed in Heaven – D&C 1.13 and Isaiah 34.5

And the anger of the Lord is kindled, and his sword is bathed in heaven, and it shall fall upon the inhabitants of the earth (Doctrine and Covenants 1.13).

For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea (Isaiah 34.5-6).

Idumea is the symbol of the world, meaning the people of the world (D&C 36), all of whom have been cursed by their rejection of the gospel. Raising the warning voice, Isaiah announced that the Second Coming will be a day of vengeance and judgment, a day in which the indignation of the Lord shall come upon all nations and his fury upon their armies. In that day all that is worldly is destined to be destroyed (Isaiah 34:1-10).^[25]Revelations of the Restoration, p. 46. The whole point of Isaiah 34 is that it is the indignation of the Lord that will bring chaos upon the Edom or Idumea, meaning the world. Just as the Israelites had to pass through the sea of chaos (The Red Sea) and through Edom (punning on Adam’s name, or mankind, meaning this mortal sphere – see Edom אֱדֹם and compare this to Adam אָדָם. A careful examination will reveal that these words are identical except for the vowel points added by the Masoretes. It is also noteworthy that Idumea is simply a variation of Edom, from אֱדֹם to אֱדוֹם), so too must Christs’ restored kingdom “pass through” the chaos which is mortality in order to enter into the promised land of Zion and the Celestial realms in God’s presence.

They Have Strayed From Mine Ordinances and Have Broken Mine Everlasting Covenants – D&C 1.15

This the beginning of the healing of a broken world and a reference to the Cosmic Covenant (see above).

Every Man Walketh After the Image of His Own God – D&C 1.16

All gospel principles are simply appendages to our understanding of the nature of God. No salvation is found in the worship of a false god. The crowning revelation of the New Testament is the fatherhood of God. Christ virtually never referred to Deity by any title other than Father, and the Father never refers to Christ by any title or name other than Son. While 240 references sustain this doctrine, the traditional Christian world declares it to be a metaphor.

Thus the Christian world’s great claim to truth is that it has a better metaphor for God than rival systems of salvation. Indeed, we are told that “all affirmations of Scripture and the Fathers [those who wrote after the death of the Apostles] are but metaphors devised for the ignorant.”^[26]F. L. Cross (editor), Oxford Dictionary of the Christian Church, Oxford University Press, 1990, p. 576. As one theologian writes, “I would like to begin by underlining that when we speak of God as Father, we speak metaphorically. God is not literally a Father, for who is literally father is male, while God is not a sexed being.”^[27]Marcel Sarot, Believing in God the Father: Interpreting a phrase from the Apostle’s Creed. Department of Systematic Theology and Philosophy, Tilburg School of Catholic Theology, Tilburg … Continue reading Further, we are told that “Eusebius is a faithful enough disciple of Origen to agree with Plato that it is sometimes necessary for the lawgiver to lie in order to persuade people rather than coerce them, and to suggest that this is an explanation of the anthropomorphism of the Old Testament.”^[28]P.R. Ackroyd, C.F. Evans, Geoffrey William Hugo Lampe, Stanley L. Greenslade, The Cambridge History of the Bible: Volume 1, From the Beginnings to Jerome, p. 452. Or as the great Catholic scholar Erigena explained: “We know only that he is, we do not know what he is. Whatever we affirm in regard to him is true of him in a figurative sense only; hence, in reality he is not what we declare him to be.”^[29]Herman Bavinck, Doctrine of God, Translated by William Hendrikisen. Edinburgh: The Banner of Truth Trust, 1977, p. 23. According to such scholars, the real reason God consistently appears to Old Testament prophets in the form of a man is that the people are better off believing a lie than being confronted with the truth. As to the truth, traditional Christianity tells us that God is underivable, unnameable, and incomprehensible. He is thus known best by those who know him not at all.^[30]Revelations of the Restoration, p. 48.

I would contend that many of these issues of God’s anthropomorphic nature stem from the theological fights that took place in 620 B.C. with the Deuteronomistic reformers who fought so diligently to rid themselves of the idea that God can be approached in visions, or that he was in any way like us. These views were driven underground in many ways and are now seen in the views of the apocalyptic prophetic visions in places like 1 Enoch that were not allowed into either Christian or Jewish official canon. Lehi and his fellow visionaries in the Book of Mormon stand in stark contrast to many of the ideas of the Deuteronomistic reformers. In a very similar way, the Church of Jesus Christ of Latter-day Saints stands as a witness that the God of heaven speaks, and that he is an exalted man. Indeed, Joseph Smith called this “the great secret.”

He said, “I will go back to the beginning before the world was, to show what kind of being God is. What sort of a being was God in the beginning? Open your ears and hear, all ye ends of the earth, for I am going to prove it to you by the Bible, and to tell you the designs of God in relation to the human race, and why He interferes with the affairs of man. God himself… is an exalted man, and sits enthroned in yonder heavens! That is the great secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself visible, — I say, if you were to see him today, you would see him like a man in form – like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image and likeness of God, and received instruction from, and walked, talked and conversed with him, as one man talks and communes with another.”^[31]Joseph Smith, Teachings of the Prophet Joseph Smith, p. 345.

Today we are prone to make God into an image of love and acceptance without responsibility. This eases our conscience, and we hope for a God who doesn’t mean what he asks of us in our quest to follow him. This is how our age has worked to “walk after the image of our own God” as Elder Holland puts it:

“Sadly enough … it is a characteristic of our age that if people want any gods at all, they want them to be gods who do not demand much, comfortable gods, smooth gods who not only don’t rock the boat but don’t even row it, gods who pat us on the head, make us giggle, then tell us to run along and pick marigolds.”^[32]Elder Holland, The Cost and Blessings of Discipleship, April 2014 General Conference.

The Only True and Living Church – D&C 1.30

Only true . . . church. Catholicism is founded on the idea that authority is necessary to represent God and that certain ordinances are essential to salvation. Those principles in turn dictate that there can be but one true church, meaning one church that has the right to speak for God and perform the ordinances of salvation. Protestantism, on the other hand, in breaking with the mother church, takes the only remaining position—rejecting the need for authority and ordinances. Having done so, Protestantism must of necessity argue that neither ordinances nor church membership is a tenet of salvation and that “the one true church doctrine” is narrow minded, bigoted, and even unchristian. This, of course, is what Protestantism does. Out of this chain of thought grows the popularized notion that it is not what you believe but how you believe that counts and the attendant idea that somehow all churches, even though they teach contradictory doctrines, are true—assuming, of course, that they are Protestant churches.

The idea that all churches are true, though satisfying to those who seek salvation on their own terms, defies every principle of truth and logic known to humankind.^[33]Revelations of the Restoration, p. 53-54.