D&C 14-17 Quotes and Notes

Seven of the eleven witnesses of the Book of Mormon were members of the Whitmer family by blood or marriage. The Book of Mormon translation was finished at the Whitmer home in Fayette; near it the Three Witnesses saw Moroni and the plates; there the organization of the Church and early New York conferences were held; half of the revelations in the Doctrine and Covenants from the New York period—twenty—were received there, a record unequaled by any other dwelling in the state. Joseph Smith’s family had carried the first burden in inquiry and persecution in the gospel’s restoration, but the Whitmers were the family that nourished the Church. ^[1]Richard Lloyd Anderson, The Whitmers: A Family that Nourished the Church, Ensign, August 1979.

How did the Whitmer Family Find the Restoration?

Shortly before 1810 the Peter Whitmer family had moved from Pennsylvania to the New York farmlands of Fayette township. Historian Richard Lloyd Anderson writes:

We can reconstruct a family portrait in late 1820, thanks to the federal census and birthdates obtained by Church historian Andrew Jenson. The parents, Peter and Mary, are forty-seven and forty-two. Then follow seven children: Christian, twenty-two; Jacob, twenty; John, eighteen; David, fifteen; Catherine, thirteen; Peter, Jr., eleven; and Elizabeth Ann, five. Nancy, who had died in her first year, would have been seven.^[2]Ibid. See also: Andrew Jenson, Biographical Encyclopedia, 1:282. They had already paid $1,050, about half of the purchase price of their 100-acre farm, where the Church would be later organized.^[3]Deed citations and other Whitmer farm information in Richard Lloyd Anderson, “The House Where the Church Was Organized,” Improvement Era, Apr. 1970, pp. 16–25. Farming was an operation that required the industry of the entire family—the men caring for large fields sowed mainly in wheat, with some flax, plus animals, gardens, and an orchard. The women of that day not only sewed their own cloth but often manufactured it from raw flax and wool, in addition to heavy domestic and farm chores.

The decade between 1820 and 1830 saw the growth of the family and their community activities. There were three weddings in 1825: Christian and Jacob married sisters from a prominent family of the area, and Catherine married Hiram Page, later a witness of the Book of Mormon. The father, one of the town’s “pathmasters” in 1819, was elected as highway overseer in his area in 1826 and 1827.^[4]Anderson, The Whitmers: A Family that Nourished the Church. See also: Local history citations in Richard Lloyd Anderson, “Five Who Handled the Plates,” Improvement Era, July 1969, pp. … Continue reading Years later Diedrich Willers, Jr., prominent public servant, would report that Peter Whitmer, Sr., “is spoken of by old Fayette residents, as a worthy and industrious citizen.”^[5]Ibid. See also: Diedrich Willers [Jr.], Centennial Historical Sketch of the Town of Fayette (Geneva, N.Y.: W. F. Humphrey, 1900; rpr. 1970, University Microfilms), p. 49. The eldest son, Christian, was commissioned ensign in his New York militia regiment in 1825 and was elected one of the six town constables of Fayette in both 1828 and 1829—the same year he became a Book of Mormon witness.

In faith Peter Whitmer, Sr., was German Reformed, and that church’s documents show Whitmer dedication and activity. The confirmations of Christian, Jacob, and John Whitmer are in the German minutes on 5 April 1822.^[6]Ibid. See also: Record of the German Reformed Church at Bearytown, Seneca Co. Their pastor, Diedrich Willers, Sr., wrote an angry letter shortly after the organization of the Church. Shocked at the one hundred baptized Mormons in his area, he repeated rumors of the number of places where Joseph Smith translated and the number of denominations that the Whitmers had supposedly joined.^[7]Michael Quinn, “The First Months of Mormonism: A Contemporary View by Rev. Diedrich Willers,” New York History 54 (July 1973): 326, 333. Yet years later, in a calmer mood, he admitted that he was not “even at that time much conversant with the facts” of Mormon origins, but that Peter Whitmer, one of his members, was “a quiet unpretending, and apparently honest, candid, and simple-minded man.” Rev. Willers remembers warning Father Whitmer of Joseph Smith’s “errors and delusions,” but “my conversation … apparently made no impression upon him, his only reply to my arguments being the repeated quotation in the German language of the words: ‘Jesus Christ, yesterday, today, and forever.’” (See Heb. 13:8.)^[8]Anderson, The Whitmers. Diedrich Willers to Ellen E. Dickinson, 19 Jan. 1882, cit. Ellen E. Dickinson, New Light on Mormonism (New York: Funk & Wagnalls, 1885), pp. 249–52.

The Whitmers first knew Joseph Smith in 1829, a time when David, John, Peter, Jr., and Elizabeth Ann were still living in the parents’ home with the married sons and daughter nearby. David later told how he had met Oliver Cowdery on a visit to the Palmyra area. Both were intensely curious about the reports of new scripture written on gold plates. As Oliver went to Pennsylvania, where the young Prophet was working on the translation, he stopped at the Whitmer house and promised to tell David what he found out. Three letters came to the Whitmer home: the first one reported that Oliver was scribe in the translation and was “convinced that Smith had the records”; the second letter quoted from the translation and reiterated Oliver’s strong faith; the last letter asked if they could finish the translation in the haven of David’s home.^[9]Ibid. See also: “Mormonism,” Kansas City Daily Journal, 5 June 1881, p. 1.

After reading this letter from Oliver, David approached his family and showed them the letter. The family held a council to decide what to do. In the family council David’s father Peter gave a practical response: “Why, David [you] know you have sowed as much wheat as you can harrow in tomorrow and next day, and then you have a quantity of plaster to spread.”^[10]Plaster of Paris (gypsum) has been used in farming as a fertilizer and soil amendment since it was first introduced in a paper in 1768 by Johann Fredrich Mayer (1719-1798). Agricultural … Continue readingSo they decided that David should not go for Joseph and Oliver unless he got “a witness from God that it is very necessary.” David agreed but secretly asked the Lord that if he should go, he would be able “to do this work sooner than the same work had ever been done on the farm before.” To everyone’s amazement, two days’ work was done in one, with David finding 5-7 acres of his 20 acres having been plowed and prepared the night before he was to work on his field. David’s father Peter was so impressed that he counseled David to finish fertilizing and leave to “bring up the man with his scribe.” Father Whitmer was convinced that “there must be some overruling power in this thing.”^[11]Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool: S. W. Richards, 1853), pp. 135–36; Lucy Smith, preliminary ms., … Continue reading

David related, “I don’t know who did it; but it was done just as I would have done it myself, and the plow was left standing in the furrow.”^[12]Millennial Star, 49:772.

Describing this event, Lucy Mack Smith (Joseph Smith’s mother) recalled: “When he [David] informed his father of the fact, his father could not believe it till he examined for himself and ascertained that it was actually true. ‘Well,’ said his father, ‘there must be some overruling power in this thing, and I think you had better go as soon as you get your plaster of paris sown and bring up the man with his scribe.’

“To this also David agreed. The next morning, as soon as breakfast was over, he took the half-bushel measure under his arm and went out to the place where he supposed the plaster to be, as he knew exactly where he had left it twenty- four hours earlier. But when he came to look for it, behold, it had entirely disappeared! Every vestige of it was gone from the spot where he left it. He ran to his sister’s house a few yards distant and inquired if she knew what had become of it.

“‘Why?’ she said, in surprise. ‘Was it not all spread yesterday?’

“‘Not to my knowledge,’ answered David.

“‘I am astonished at that,’ replied his sister, ‘for the children came to me in the forenoon and begged of me to go out and see the men sow plaster in the field, saying that they never saw anybody sow plaster so fast in their lives. I accordingly went and saw three men at work in the field, as the children said, but, supposing that you had hired some help on account of your hurry, I went immediately into the house and gave the subject no further attention.’

“David made considerable inquiry in regard to the matter, both among his relatives and neighbors, but was not able to learn who had done it. However, the family were convinced that there was an exertion of supernatural power connected with this strange occurrence.”^[13]Lucy Mack Smith, History of Joseph Smith, 1996, 193-94, emphasis added.

To add to David’s witness of Joseph’s prophetic calling, David related: “When I arrived at Harmony, Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had told him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped the next night, etc., and that I would be there that day before dinner, and this was why they had come out to meet me; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished.”^[14]Millennial Star, 49:772.

Mary Whitmer Sees the Plates – Another Witness to the Book of Mormon

The Prophet and Oliver Cowdery arrived first, then Emma. Peter and Mary already had eight children between the ages of 15 and 30, with those not dwelling in their home living nearby. Three new guests in her home just added to her already heavy workload. Though she did not complain, Mary was getting tired.^[15]Saints The Story of The Church of Jesus Christ of Latter-day Saints, 1815-1846: The Standard of Truth, Volume 1, 2018, p. 70. See: Orson Pratt and Joseph F. Smith, Interview with David Whitmer, Sept. … Continue reading The severe alteration of household patterns burdened Mary with more work, but David told Orson Pratt and Joseph F. Smith of a special confirmation that she received. Mary, on her way to milk the cows, met a special messenger, who said: “You have been very faithful and diligent in your labors, but you are tried because of the increase of your toil; it is proper therefore that you should receive a witness that your faith may be strengthened.”^[16]“Report of Elders Orson Pratt and Joseph F. Smith,” Deseret News, 16, 23 Nov. 1878; in Journal History, 17 Sept. 1878, p. 5. You can see a video portraying the events of Mary seeing the … Continue reading

He showed her the plates and, David related, she never felt to complain at her increased labors after that. John C. Whitmer, Jacob’s son (Mary Whitmer’s grandson), was twenty-one when his grandmother died, and heard Mary’s story first-hand on “several occasions.” He gave many more details: the “kind, friendly tone” of the messenger’s address; her “unexpressible joy and satisfaction” on hearing his explanations; her view of the engravings as the leaves of the plates were turned one by one before her eyes. He added: “I knew my grandmother to be a good, noble and truthful woman, and I have not the least doubt of her statement in regard to seeing the plates being strictly true. She was a strong believer in the Book of Mormon until the day of her death.”^[17]Andrew Jenson, LDS Biographical Encyclopedia, 1:283. See also: Andrew Jenson, Historical Record 7 (Oct. 1888): 621. As found in Anderson, The Whitmers: A Family that Nourished the … Continue reading

D&C 14

D&C 14-16 A Series of Revelations to the Whitmer Family

Date: June 1829

Place: Fayette, New York

These revelations were given through Joseph Smith to David, John, and Peter Whitmer Jr. in June 1829. Joseph and his scribe Oliver had recently relocated from Harmony, Pennsylvania, to reside with the Whitmer family in Fayette, New York, where the revelations were received.

During the translation of the Book of Mormon, Oliver Cowdery corresponded with the Whitmer family about the work in which he was engaged. In her history, Joseph’s mother wrote that the Lord instructed Joseph and Oliver by means of the Urim and Thummim to request to live with the Whitmers. “One morning as he applied it to his eyes to look upon the record, instead of the words of the book being given to him, he was commanded to write a letter to one David Whitmer, who lived in Waterloo. This man Joseph had never seen, but he was instructed to say to him that he must come with his team immediately, in order to convey Joseph and Oliver back to his house, that they might remain with him there until the translation should be completed, as an evil-designing people were seeking to take away Joseph’s life in order to prevent the work of God from going forth among the world”^[18]Lucy Mack Smith, History of Joseph Smith, 1996, 192, emphasis added.

Moroni safeguards the record and is seen en route

David arrived with a wagon in early June to help convey Joseph and Oliver to his family’s home in Fayette. During this move, Joseph entrusted the plates to Moroni for safekeeping. David Whitmer recorded an interesting event that occurred en route. “When I was returning to Fayette, with Joseph and Oliver, all of us riding in the wagon, Oliver and I on an old fashioned wooden spring seat and Joseph behind us; while traveling along in a clear open place, a very pleasant, nice- looking old man suddenly appeared by the side of our wagon and saluted us with, ‘good morning, it is very warm,’ at the same time wiping his face or forehead with his hand. We returned the salutation, and by a sign from Joseph, I invited him to ride if he was going our way. But he said very pleasantly, ‘No, I am going to Cumorah.’ This name was something new to me, I did not know what Cumorah meant. We all gazed at him and at each other, and as I looked enquiringly of Joseph, the old man instantly disappeared, so that I did not see him again”^[19]Millennial Star, 49:772.

Shortly after Joseph, Oliver, and David arrived in Fayette, Moroni delivered the plates to Joseph in the Whitmer garden. Describing the circumstances at the Whitmer farm, Joseph said, “It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father’s house, and there resided until the translation was finished and the copyright secured. Upon our arrival, we found Mr. Whitmer’s family very anxious concerning the work, and very friendly toward ourselves. They continued so, boarded and lodged us according to arrangements; and John Whitmer, in particular, assisted us very much in writing during the remainder of the work.

“In the meantime, David, John and Peter Whitmer, Jun., became our zealous friends and assistants in the work; and being anxious to know their respective duties, and having desired with much earnestness that I should inquire of the Lord concerning them, I did so, through the means of the Urim and Thummim, and obtained for them in succession the following revelations . . .”^[20]Smith, History of the Church, 1:49.

David Whitmer

D&C 14 is given to David Whitmer (1805-1888). David is born on January 7, 1805 so he is 24 years old when this revelation is given. He and Joseph Smith are born in the same year. Remember that D&C 14 starts out the same as D&C 11 and 12, where 11 is given to Hyrum (29) and 12 is given to Joseph Knight (57). Since these men are in similar circumstances (they want to know what the Lord would have them do and are eager to do his work and share the message of the Restoration), they receive similar counsel from the Lord at this time as the Book of Mormon is getting ready to head to the printer (June 1829).

David Whitmer will become Oliver Cowdery’s brother-in-law, as Oliver will marry Elizabeth Ann Whitmer, David’s sister, on December 18, 1832. Oliver will also die of pneumonia in David’s home when visiting him in 1850 (in Richmond, Missouri) in an attempt to reclaim David and encourage him to come back into the church and join the Saints west in what was then referred to as the State of Deseret (later Utah).

David Whitmer is the oldest surviving witness to the Book of Mormon, the voice of the Lord, and the angel – of all the four men that had this experience (Joseph Smith (d. 1844), Martin Harris (d. 1875), Oliver Cowdery (d. 1850), David Whitmer (d. 1888). It is also noteworthy that David never denied that the Book of Mormon is of God, that he heard God’s voice, that he saw the angel and the plates, etc. Even though David leaves the church in 1838 and never goes to Illinois with the body of the Saints or west into Mexican territory in 1847 under the direction of President Brigham Young, he remains adamant that he saw the Book of Mormon plates. After officially breaking ties with the church in 1838, David stays in Missouri for 50 years and eventually dies in Richmond Missouri in 1888. In a way, his witness does bolster the argument for the prophetic mission of the Prophet Joseph Smith because David had several disagreements with the leadership of the church in 1838, and yet never denied his testimony of the Book of Mormon.^[21]This argument is historically nuanced. David denied several things later in his life that I would say are essential in our understanding of the Restoration. If we read his own words as contained in … Continue reading If David knew that the work was a fraud and that the story of the Book of Mormon was a plan to deceive the people, he certainly could have stated so sometime between 1838 and 1888.

Instead, for these 50 years, he was interviewed multiple times about his experiences with the angel, the plates, his witness of these events, and he was firm in his conviction, even stating so on his deathbed. This testimony adds weight to the claims of Joseph Smith and his contemporaries from a historical standpoint, at least to the claims of Joseph Smith prior to 1834.^[22]We discuss in the podcast that David really did take issue with Joseph Smith over issues surrounding Joseph’s prophetic calling. From my reading of the primary sources associated with David’s … Continue reading While David Whitmer’s witness of the events associated with the Restoration are complicated to say the least, he does hold true to his belief in the Book of Mormon. From my analysis of reading his testimony as well as his reasons for why he left the church, I am convinced that he could never accept Joseph Smith’s role as the prophet of the Restoration. Ken Godfrey has put together an excellent analysis of the issues associated with David’s testimony, why we should be careful in accepting everything that he has to say about Joseph Smith, as well as David’s motives in sharing what he did and with whom.

David Whitmer loses his right thumb in an explosion

Sometime around 40 years before he dies, David Whitmer lost his thumb in an explosion. In The Solution to the Mormon Problem, he relates, “I had the misfortune, over forty years ago, to lose the thumb on my right hand, and since that time I have not been a very good writer.”^[23]David Whitmer, “The Solution to the Mormon Problem,” (1942). Stone-Campbell Books, p. 19. Another researcher notes that “Mr. Whitmer had lost a “thumb of his right hand in an explosion of an old-fashioned powderflash.”^[24]Ebbie L.V. Richardson, David Whitmer a Witness to the Divine Authenticity Book of Mormon, Master’s Thesis, BYU, 1952, p. 134. One might speculate what might have happened had David had the ability to write after this event. Had this not happened, considering he lived until 1888, I think that history may have played out differently.

David Whitmer’s participation in the church 1830-1838

David Whitmer was one of the first baptized in this dispensation. He is numbered among the six original members of the Church and was ordained an elder the day the Church was organized. After his marriage to Julia Ann Jolly on 9 January 1831, he moved with his young bride to Ohio and then to the frontier of Missouri to be with the Saints of God. In Missouri, mobs terrorized the Whitmer settlement, burning homes and brutally whipping men. Despite David’s attempt to organize a resistance, mobbers forced the Saints from their homes across the river to the swamplands of Clay County.^[25]Susan Easton Black, Who’s Who in the Doctrine and Covenants, Deseret Book, 1997, p. 328-330.

On 3 July 1834 he was appointed president of the Clay County high council, and on 7 July President of the Church in Missouri. His leadership over the exiled refugees from Jackson County was noble. His diligence in service was recognized. But after becoming general agent for the Church’s Literary Firm in September 1835, and attending the Kirtland Temple dedication in March 1836, he gave way to the boiling apostate sentiments in Kirtland. David Whitmer was part of a group of Saints that sought to appoint a new church leader. They stopped sustaining and believing in Joseph’s prophetic calling and worked to undermine his leadership.^[26]These meetings were held in February of 1836. Brigham Young, Heber C. Kimball, and other faithful members attended the meeting. After listening to the arguments against the Prophet, Brigham … Continue reading

Over time David became more and more involved with a small but influential group of Kirtland Saints who rebelled against the Prophet’s leadership. He later declared that under Joseph Smith’s leadership the Church had “abandoned the primitive faith” and “drifted into error and spiritual blindness” by developing “an obsession with earthly power and station.”^[27]David Whitmer, An Address to All Believers in Christ, Richmond, Missouri, 1887. Over the years I have been asked why David left the church. The best source for this answer is David’s own … Continue reading For these reasons, for violating the Word of Wisdom, and for possessing the same spirit as the dissenters he was excommunicated on 13 April 1838 in Far West.^[28]Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record, Minutes of The Church of Jesus Christ of Latter-day Saints, 1830 –1844, Salt Lake City, 1983, p. 177

Feeling betrayed by the verdict, David turned for support to his extended family. The Whitmers (those still living – Christian [d. at 37 Nov. 27, 1835] and Peter Whitmer [d. at 27 yrs. Sep. 22, 1836] both had died previously in Clay County, and both were witnesses to the Book of Mormon plates) left the Church and David settled in Richmond, Ray County, Missouri. He remained aloof from the Saints for the next fifty years.^[29]Black, Who’s Who in the Doctrine and Covenants.

Problems with David Whitmer’s Testimony

Historian Ken Godfrey made this assessment regarding David Whitmer’s statements to reporters in the last 20 years of his life:

At least two problems are glaringly present in the things he said he remembered. First, most conversations with him took place fifty years or more after the events happened. It is difficult, if not impossible, to have a high accuracy of recall after such time lapses. Second, what he said, or did not say, comes to us through the pen of reporters, most of whom did not believe in Mormonism, or through believers, who, like the reporters, may have had an agenda of their own as they talked with him. Thus only when he publicly replied to inaccurate reporting, as he sometimes did, can we be confident that the information reflects what he really said. Richard L. Anderson points out that in transcribing one of the Edward Stevenson interviews, Lyndon Cook (in his book The David Whitmer Interviews, p. xii) misreads the manuscript and has Whitmer stating that the guardian of the plates “was under one of the beds,” not at the “shed,” as is clear from the original manuscript.^[30]See: Richard Lloyd Anderson, review of David Whitmer Interviews: A Restoration Witness, Review of Books on the Book of Mormon 5, no. 1, 1993: p. 189. He writes, “There are two glaring … Continue reading And we have already learned that a Whitmer interview by Edward Stevenson published in the Instructor names the “mysterious stranger” as Moroni, while Stevenson’s diary claims that the stranger was one of the Three Nephites. Finally, Whitmer sometimes spoke of things on which he had no personal knowledge. For example, he did not look into the Urim and Thummim nor a seer stone and see for himself what appeared thereon. Therefore, his testimony as to precisely “how” the Book of Mormon was translated is hearsay Only Joseph Smith could testify about the actual translation process, and he did not tell us much more than that was done “by the gift and power of God.”^[31]History of the Church, 1:315. See Ken Godfrey, David Whitmer and the Shaping of LDS History. As to the identity of the individual whom David, Martin, and Joseph saw on the way to Fayette, … Continue reading

I see another serious problem with David’s witness of the events in early church history. He seemed to want to disassociate anything Joseph seemed to have to do with the miracle of the Book of Mormon. I think this is why he insisted in so many interviews the use of a seer stone. It seems to be that he looked at the power of the stone and not the gift of Joseph as prophet and seer of the Restoration as the source of this book. By emphasizing the stone in his account, he did indeed seem to denigrate Joseph’s righteousness, as well as take away some of the strength of the testimony of Joseph Smith. At least this is how I see events as I have read David’s words. David Whitmer never really witnessed how the book was translated, at least to the degree that Joseph Smith did. He was present for about 30 days of the translation, in the month of June 1829. We do have other accounts of the translation process that do not accord with David’s testimony, indeed- David even contradicts his own testimony on this matter in several interviews.^[32]See the chapter entitled “David Whitmer versus David Whitmer” in Stoddard and Stoddard, Seer Stone Versus Urim and Thummim: Book of Mormon Translation on Trial, Joseph Smith Foundation, … Continue reading I see this issue as one that is complicated, and certainly David’s witness of these events should be weighed in connection with others that shared divergent views of this experience.

David Whitmer and the Printer’s Manuscript

In 1850 Oliver Cowdery went to David Whitmer’s home in Richmond to visit him. He died of pneumonia on March 3, 1850. He was 43 years old. Oliver gave the printer’s manuscript of the Book of Mormon to David, who kept care of it while he was alive. Indeed, David looked at this text as a sacred relic and even related how it was miraculously preserved when in 1878, ten years before his death, a cyclone swept through his hometown devastating everything in its path. It was related that “the havoc and desolation which then ensued are beyond our abilities to describe. Not a house is left to mark that once beautiful portion of the town. Nor is there a single foundation that was not swept away.”^[33]Phelps County New Era for 8 June 1878. The county courthouse was destroyed, with books thrown over 40 miles away from the courthouse.

Among the other structures destroyed was David Whitmer’s own home at 213 East Main Street.  According to the Ray Chronicle, David’s two-story, seven bedroom home was “torn to atoms” when the tornado propelled the house across the street right through it.  David himself was injured by flying timbers.

In the midst of all this destruction, it was a fact noted throughout the community and spread far and wide that, through it all, one small room of David’s house was unaffected by the killer storm.  Though the rest of the house was destroyed, nothing in the room was disturbed; the entire room was intact.  Not even the windows were broken. For the rest of his life, and David would live ten more years after the 1878 cyclone, David and his family would assert that God had protected this room in house for one reason.^[34]Glenn Rawson, Cyclone of ’78, as found in Signs, Wonders, and Miracles: Extraordinary Stories from Early Latter-day Saints, Covenant Communications, 2015. p. 61-62. What was in the room? The printer’s manuscript of the Book of Mormon.^[35]Dan Peterson, David Whitmer and the Great Richmond Tornado of 1878. See also: The Ray Chronicle, June 3, 1878. See also the James Hart interview of David Whitmer, August 21, 1883 as found in … Continue reading

John died on 11 July 1878 in Far West. His estate at death consisted of 625 acres of prime farmland near Far West, livestock, farm machinery, and a two-story home. A eulogy in the Kingston Sentinel praised him. “Mr. Whitmer remained at Far West and has since been a highly respected and law abiding citizen.”^[36]Who’s Who, See also: Kingston (Missouri) Sentinel, as cited in John Whitmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. … Continue reading

D&C 14.7 Endure to the End

When Moroni showed the 3 witnesses the plates, he turned directly to David Whitmer and said, “David, blessed is he that endure to the end.”^[37]Roberts, Conference Report Oct 1926, p. 126.

Though David did not spiritually survive the fiery trials of 1838, he did keep his promise to witness of the truth of the Book of Mormon to the end of his life. Just before his death David called his family and a few friends to his bedside. Turning to his attending physician, he said, “Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony.” The doctor answered, “Yes, you are in your right mind.” David then bore testimony: “I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed.”^[38]  Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:270.

David died on 25 January 1888 in Richmond at the age of eighty-three. The Richmond Democrat eulogized his life: “No man ever lived here, who had among our people, more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of all, he made lasting friends who loved him to the end.”^[39]Richmond Democrat, 26 January 1888, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses, Deseret Book, 1981, p. 76.

D&C 15 John Whitmer

John Whitmer, born August 27, 1802, was an older brother to David Whitmer. He is remembered in Church History as being one of the eight witnesses to the Book of Mormon. He was one of the early missionaries that spread the gospel message, and was called by the Lord to write the history of the Church (see D&C 47.1). He initially fulfilled this assignment with faithfulness. His ninety-six written pages are considered by some historians to be the most authoritative history of the Church before 1838.^[40]Who’s Who, p. 332.

John Whitmer and Oliver Cowdery hand-carried the scribed revelations to Independence, Missouri. There W. W. Phelps began the typesetting and printing, but mob action prevented their intended publication as the Book of Commandments. John remained in Missouri in a small Mormon colony near the Little Blue River. He played a leading role in the Jackson County conflict and is remembered for willingly offering himself to the mob as a hostage to prevent further violence.

He also was a leader in Clay County and his name appears on several important documents. By 1834 some of the Saints viewed him as second only to David in prominence and ability among the Whitmer brothers. On 3 July 1834 he became a member of the Church presidency in Missouri. Using legal sources he actively sought redress and protection against mob violence. Perhaps because of his diligent response to duty, the Lord commanded him to return to Kirtland to accept an endowment of the Spirit “with power from on high and proclaim the everlasting gospel.”^[41]Who’s Who, p. 332. See also: “The Conference Minutes and Record Book of Christ’s Church of the Latter-day Saints, Far West Record,” p.41, as cited in John Whtmer, An Early Latter Day … Continue reading

John remained in Kirtland from 1835 to 1836. On 18 May 1835 he was appointed editor of the Mormon newspaper. He wrote, “This day held a council and contrary to my feelings or expectations I was appointed to edit the Messenger and Advocate.” 3 His last editorial contained his testimony: “I know that the Bible, book of Mormon and book of Doctrine and Covenants of the church of Christ of Latter Day Saints, contain the revealed will of heaven.”^[42]Messenger and Advocate 2 (March 1836): 287.

Upon returning to Missouri he aided the Saints by purchasing tracts of land in Caldwell County that later became known as Far West. However, financial irregularities in the purchase led to allegations and an investigation of his actions. Angered by directives to account for his use of Church funds, he declined to disclose the records. John was excommunicated on 10 March 1838 “for persisting in unchristian-like conduct” and for refusal to return to the Prophet the historical writings of the Church. His public reaction to the excommunication was anger, but privately he wrote in his history asking that “I may be forgiven of my faults, and my sins be blotted out, and in the last day be saved in the kingdom of God, notwithstanding my private situation, which I hope will soon be bettered, and I find favor in the eyes of God, all men and his Saints.”^[43]Who’s Who, p. 333. See also John Whitmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. (Independence, Mo.: Herald Publishing House, … Continue reading

John remained in Missouri during what historians call ‘The Mormon War,’ arising from the Extermination Order of 1838, free from harassment because of his disconnection from the Saints and his rejection of the leadership of the Church. When the Saints fled from their homes and property in Far West he returned and took advantage of cheap prices for land and succeeded in purchasing much of the abandoned town. He resided in Far West for the remainder of his life.^[44]Who’s Who, p. 333.

During the next forty years he wrote the final chapters of his history, revealing his bitterness toward Joseph Smith and Mormonism. He had brief religious encounters with William E. McLellin in 1847, and later a sympathetic leaning to the Strangites.^[45]The Strangite Movement was a splinter group that separated from the Church of Jesus Christ of Latter-day Saints, having its “high point” from 1846-1850. See: Gleaning the Harvest, p. 2. James … Continue reading

After 1856 John Whitmer was the sole survivor of the Eight Witnesses (his brother David being one of the Three Witnesses, dying in 1888). His testimony of the Book of Mormon was told again and again with strong emotions. “Old Father John Whitmer told me last winter, with tears in his eyes, that he knew as well as he knew he had an existence that Joseph translated the ancient writing which was upon the plates which he ‘saw and handled.'”^[46]Myron Bond letter, Saints’ Herald, 15 August 1878, p. 254.

D&C 16 – Peter Whitmer

This section gives the same counsel to Peter as it gives to John Whitmer. Doctrine and Covenants 15 and 16 are identical save the names John and Peter in verse one and the word “unto” in verse 5 of section 16, which was inserted after 1843. They are the only known revelations to have been given in exactly the same wording. Similar to the first six verses of sections 6, 11, 12, and 14, the parallel wording indicates that the messages were directed intimately to the recipients but also to “all those who have desires to bring forth and establish this work” (D&C 12:7). Like mission calls that are extended today, the wording of each call is identical. Nonetheless, the recipients esteemed the call as an intimate revelation giving direction to their service in the kingdom of God.^[47] 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. 126.

D&C 17 The Three Special Witnesses

“In the course of the work of translation,” wrote the Prophet Joseph Smith, “we ascertained that three special witnesses were to be provided by the Lord, to whom He would grant that they should see the plates from which this work (the Book of Mormon) should be translated; and that these witnesses should bear record of the same, as will be found recorded [Ether 5:2-4; 2 Nephi 11:3]. Almost immediately after we had made this discovery, it occurred to Oliver Cowdery, David Whitmer, and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord to know if they might not obtain of him the privilege to be these three special witnesses; and finally they became so very solicitous, and urged me so much to inquire at length I complied; and through the Urim and Thummim, I obtained of the Lord for them the following . . .” (History of the Church, 1:52-53).

D&C 17.1 The Five Items in the Ark of the Nephites^[48]There were people associated with early church history that referred to this box as an ark. John A. Clark, reporting on detailed 1828-1829 narrations by Marlin Harris, wrote of Joseph Smiths … Continue reading

Why did the Lord work to make sure that the plates and the other sacred objects were passed down from generation to generation? Further, why were they preserved to be seen by the Three Witnesses? One reason is that they serve as evidence that the events of the Book of Mormon are true. Each of the sacred objects that were seen by the Three Witnesses stands as proof to the world that the Book of Mormon people and events are real. There are those who have argued that the events recounted in the Book of Mormon are simply a story told to illustrate various points or doctrines, a 19^th century text created by a man that teaches us to be good, or to find a “better place of living.”^[49]Gregory A. Prince made the statement, “(The Book of Mormon) gained and maintains its position because over a period of nearly two centuries it has been the primary means by which people who have … Continue reading Others have stated that it doesn’t matter whether or not the events in the Book of Mormon are historical. It has even been suggested by one scholar that those who believe in the historicity of the text of the Book of Mormon need to “grow up!”^[50]Gregory A. Prince said, “There are many who are willing to die on the hill of the Book of Mormon’s ancient historicity. To them I say, “Grow up!” Science has already informed greatly on the … Continue reading Such a view would discount the reality of the appearance of Moroni to the youthful Joseph Smith. If Moroni really existed historically and if the items in section 17 were really seen by these four men on this day in June 1829, it adds credence to the claims of the Book of Mormon, the Restoration, and the truth claims of the Book of Mormon – specifically as they relate to Jesus Christ and his divinity.

The Plates of Brass and the Sword of Laban as seen by the witnesses evidenced the existence of Nephi and the account he wrote concerning his obtaining the Brass Plates by beheading Laban with Laban’s own sword. By viewing all of these items in their totality, a merism is created by joining the relics that were created in the beginning of the text all the way to its conclusion, from the Brass Plates and Laban’s sword to the finalized plate text as constructed by the prophets Mormon and Moroni. Lehi’s journey through the wilderness and his travels to the Americas are evidenced by the witnesses viewing the Liahona. The many records, along with the Urim and Thummim and the breastplate witnessed that the translation of the Book of Mormon occurred just as the Prophet Joseph Smith declared.^[51]McConkie and Ostler, Revelations of the Restoration, p. 127.

D&C 17.1 You shall have a view of the plates    

David Whitmer explained, “We not only saw the plates of the Book of Mormon, but also the brass plates, the plates of the Book of Ether, the plates containing the record of the wickedness and secret combinations of the people of the world down to the time of their being engraved, and many other plates. The fact is, it was just as though Joseph, Oliver and I were sitting just here on a log, when we were overshadowed by a light. It was not like the light of the sun nor like that of a fire, but more glorious and beautiful. It extended away round us, I cannot tell how far, but in the midst of this light about as far off as he sits (pointing to John C. Whitmer, sitting a few feet from him), there appeared, as it were, a table with many records or plates upon it, besides the plates of the Book of Mormon.”^[52]Millennial Star, 49:772.

The plates of Mormon, which were delivered by Moroni to the Prophet Joseph Smith, received particular attention. Joseph wrote, “we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly.”^[53]Smith, History of the Church, 1:54. David Whitmer indicated that the angel did not turn over all of the leaves because part of the plates were sealed.^[54]In this particular interview David says that “about half of the book was sealed.” Cook, p. 21. He described the plates as being “about eight inches wide and six or seven inches long, as they appeared a little wider than long, and three rings kept the plates together; one above, one in the middle and one below, so that the angel could turn every leaf entirely over. The thickness was about of a common sheet of tin used by tinsmiths.”^[55]Lyndon W. Cook, David Whitmer Interviews: A Restoration Witness, Grandin Book Company, 1991, 21. In other interviews David relates different sizes of the plates. It is noteworthy that these … Continue reading

The Hill Cumorah Opened Up

Relative to the things that the Lord promised the Three Witnesses that they were entitled to see, we have this interesting account preserved for us by Brigham Young: “When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: ‘This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ.'”^[56]Brigham Young, Journal of Discourses, 19:38.

The Breastplate

The breastplate was contained in the stone box, or ark that held the plates. Lucy Mack Smith had the privilege of handling the breastplate soon after Joseph received it from the Hill Cumorah. She said that Joseph “handed me the breastplate spoken of in his history… It was wrapped in a thin muslin handkerchief, so thin that I could see the glistening metal and ascertain its proportions without any difficulty.”

“It was concave on one side, and convex on the other, and extended from the neck downwards, as far as the center of the stomach of a man of extraordinary size. It had four straps of the same material for the purpose of fastening it to the breast, two of which ran back to go over the shoulders, and the other two were designed to fasten to the hips. They were just the width of two of my fingers (for I measured them), and they had holes in the end of them to be convenient in fastening.”^[57]Smith, History of Joseph Smith, 1996, 148-49.

Lights and Perfections: The Urim and Thummim

The Urim and Thummim were attached to the breastplate by means of a rod. William Smith, the Prophet’s brother, explained that “a pocket was prepared in the breastplate on the left side, immediately over the heart. When not in use the Urim and Thummim was placed in this pocket, the rod being of just the right length to allow it to be so deposited. This instrument could, however, be detached from the breastplate . . . when away from home, but [Joseph] always used it in connection with the breastplate when receiving official communications, and usually so when translating, as it permitted him to have both hands free to hold the plates.”^[58]J. W. Peterson, “The Urim and Thummim,” The Rod of Iron 1, no. 3, February 1924, 7. For more information about the Urim and Thummim, see: Stan Spencer, What Did the Interpreters (Urim and … Continue reading

Anciently, Aaron, the brother of Moses, was given a breastplate. Considering William’s description of the breastplate, it is instructive to note the similarity, both in appearance as well as purpose regarding the Urim and Thummim, with the ancient breastplate. “And thou shalt make the breastplate of judgment with cunning work. . . . And thou shalt make upon the breastplate chains at the ends . . . and . . . two rings on the two ends” (Exodus 28:15, 22-23) to fasten the breastplate to the shoulder pieces of the priestly ephod. Further, Moses was instructed, “And thou shalt put in the breastplate of judgment the Urim and Thummim; and they shall be upon Aaron’s heart” (Exodus 28:30).^[59]McConkie, Revelations of the Restoration, p. 130.

The Sword of Laban

Nephi described the sword thus: “The hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel” (1 Nephi 4:9). As this was the sword that Nephi used to slay Laban in order to obtain the brass plates, it is a symbol that “the Lord slayeth the wicked to bring forth his righteous purposes” (1 Nephi 4:13). It served as evidence to the Three Witnesses of the truthfulness of the account concerning Laban and the obtaining of the brass plates as recorded in the Book of Mormon.^[60]Ibid.

Miraculous directors

Alma stated that these directors were identified by his fathers as the “Liahona, which is, being interpreted, a compass” (Alma 37:38). As the description suggests, this sacred object gave instructions to the family of Lehi as to the direction they were to travel in the wilderness and across the waters. Nephi recorded that “as my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship; and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness” (1 Nephi 16:10). Further, the Lord chose to reveal his will to Lehi and his family by means of writings that appeared upon the ball. The pointers and the writings “did work according to the faith and diligence and heed” (1 Nephi 16:28) which were given to the commandments of the Lord. This sacred relic was handed down with the plates kept by the prophetic writers of the Nephite records. There is no other account of anyone else seeing the Liahona in the latter days except for the vision given to the Prophet Joseph Smith and the Three Witnesses on this occasion.^[61]Ibid.

D&C 17.3 You Shall Testify of Them by the Power of God

Nephi wrote that “when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men” (2 Nephi 33:1). As these men lived worthy of that companionship, there was a great power that attended their testimony. Those who were privileged to hear one or more of the Three Witnesses bear testimony also had opportunity to have that testimony confirmed by the power of the Holy Ghost. William H. Homer visited with Martin Harris in the Kirtland Temple about the last of December 1869. He asked Martin, “‘What about your testimony to the Book of Mormon? Do you still believe that the Book of Mormon is true and that Joseph Smith was a Prophet?’ Again, the effect was electric. A changed old man stood before me. It was no longer a man with an imagined grievance. It was a man with a message, a man with a noble conviction in his heart, a man inspired of God and endowed with divine knowledge. Through the broken window of the Temple shone the winter sun, clear and radiant.

“‘Young man,’ answered Martin Harris with impressiveness, ‘Do I believe it! Do I see the sun shining! Just as surely as the sun is shining on us and gives us light, and the . . . [moon] and stars give us light by night, just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God, chosen of God to open the last dispensation of the fulness of times; so surely do I know that the Book of Mormon was divinely translated. I saw the plates; I saw the Angel; I heard the voice of God. I know that the Book of Mormon is true and that Joseph Smith was a true Prophet of God. I might as well doubt my own existence as to doubt the divine authenticity of the Book of Mormon or the divine calling of Joseph Smith.’ It was a sublime moment. It was a wonderful testimony. We were thrilled to the very roots of our hair. The shabby, emaciated little man before us was transformed as he stood with hand outstretched toward the sun of heaven. A halo seemed to encircle him. A divine fire glowed in his eyes. His voice throbbed with the sincerity and the conviction of his message. It was the real Martin Harris whose burning testimony no power on earth could quench. It was the most thrilling moment of my life.”^[62]McConkie, see also: Homer, “Passing of Martin Harris,” 469-70; emphasis added.

Following this experience, William Homer said that James A. Crockett, his nonmember cousin, placed his hands on William’s shoulders and said, “‘Wait a minute.’ Looking me squarely in the eyes he said, ‘I can testify that the Book of Mormon is true. There is something within me that tells me that the old man told the truth. I know the Book of Mormon is true.'”^[63]McConkie, see also: Homer, “Passing of Martin Harris,” 471.

David Henry Cannon met with both Martin Harris and David Whitmer in 1861. Concerning the testimony he heard Martin Harris bear, he stated, “There was a feeling accompanied his testimony, when he bore it, that I have never experienced either before or since in any man that I ever heard bear testimony” (Evans, Cannon Family Historical Treasury, 250). Regarding the experience with David Whitmer, he explained, “There was a feeling accompanied this testimony which was similar to the one I experienced with Martin Harris” (Evans, Cannon Family Historical Treasury, 251).

Similarly, George A. Smith expressed, “We loved to hear brother Oliver testify, we were blessed with his witness.”^[64]Journal of Discourses, 17:200 Wilford Woodruff concurred, “I have seen Oliver Cowdery when it seemed as though the earth trembled under his feet. I never heard a man bear a stronger testimony than he did when under the influence of the Spirit.”^[65]McConkie & Ostler, Revelations of the Restoration, see also: Collected Discourses, 1:220.

D&C 17.4 That my Servant Joseph may not be destroyed

Joseph was overwhelmed with joy that others now had the responsibility to bear witness that he had told the truth concerning the angel and the plates. His mother explained, “When they returned to the house, it was between three and four o’clock. Mrs. Whitmer, Mr. Smith, and myself were sitting in a bedroom, myself on a bedside. When Joseph came in, he threw himself down beside me and exclaimed, ‘Father! Mother! You do not know how happy I am. The Lord has caused the plates to be shown to three more besides me. They have also seen an angel and will have to testify to the truth of what I have said, for they know for themselves that I do not go about to deceive the people. I do feel as though I was relieved of a dreadful burden which was almost too much for me to endure. But they will now have to bear a part, and it does rejoice my soul that I am not any longer to be entirely alone in the world.’

“Martin Harris then came in. He seemed almost overcome with an excess of joy. He then testified to what he had seen and heard, as did also the others, Oliver and David, who added that no tongue could express the joy of their hearts and the greatness of the things which they had both seen and heard.”^[66]Lucy Mack Smith, History of Joseph Smith, 1996, 199.

D&C 17.6 As Your Lord Liveth it is True

Elder Bruce R. McConkie said, “This is God’s testimony of the Book of Mormon. In it Deity himself has laid his godhood on the line. Either the book is true or God ceases to be God.”^[67]Elder Bruce R. McConkie, Conference Report, April 1982, 50.