D&C 46-48 Quotes and Notes

D&C 46 Given March 8, 1831… The question of how the Church is to conduct religious services was engaged in this revelation. It is good to remember that so many of the revelations of the Restoration are the result of questions. Questions open the door to understanding and when combined with prayer, open the heavens. In this revelation, the Lord gives more light on how members how we are to conduct our church meetings.

46.3 – Ye are commanded never to cast any one out from your public meetings. Though the Spirit is the highest authority on how meetings are to be conducted, there is one principle that the Spirit observes and so also must those who preside: they must not exclude from the public meetings of the Church any who desire to attend. However the Spirit may direct a “public” meeting to be conducted, it must remain open to the public. Yet even this command must be understood to have its bounds, for individuals may be asked to leave even public meetings if they are disruptive or if they constitute a danger to others present.

On the other hand, some Church meetings are not public, such as bishopric and presidency meetings, council meetings, and meetings held in temples, and attendance at these meetings may be controlled.^[1]Dean Garrett and Stephen E. Robinson, Commentary on the Doctrine and Covenants, volume 2, emphasis added.

Gifts of the Spirit – Moroni, Paul, and Joseph Smith’s teaching

Moroni, at the conclusion of the Book of Mormon, spends several verses outlining spiritual gifts. We read similar commentary in Doctrine and Covenants 46 and in 1 Corinthians 12. It is noteworthy that the Lord tells the Saints that the gifts are given to the church. He says, “And again, verily I say unto you, I would that ye should always remember, and always retain in your minds, what those gifts are, that are given unto the church” (D&C 46.10).

Elder Marvin J. Ashton taught that there are many gifts given to the Saints that are not expressly mentioned in the scriptures. He said:

Let me mention a few gifts that are not always evident or noteworthy but that are very important. Among these may be your gifts—gifts not so evident but nevertheless real and valuable…: the gift of asking; the gift of listening; the gift of hearing and using a still, small voice; the gift of being able to weep; the gift of avoiding contention; the gift of being agreeable; the gift of avoiding vain repetition; the gift of seeking that which is righteous; the gift of not passing judgment; the gift of looking to God for guidance; the gift of being a disciple; the gift of caring for others; the gift of being able to ponder; the gift of offering prayer; the gift of bearing a mighty testimony; and the gift of receiving the Holy Ghost.^[2]Marvin J. Ashton, “There Are Many Gifts,” Ensign, Nov. 1987, 20.

Spiritual Gifts Given to the Church

1. The Gift of knowledge
2. The Gift of Belief
3. To know the differences of administration
4. To know the diversities of operations
5. The Word of Wisdom
6. The Word of Knowledge
7. The faith to be healed^[3]Artemus Millet showed this kind of faith when he came down with cholera while building the Kirtland temple in Ohio. He called out for Joseph Smith to heal him, knowing that Joseph had the priesthood … Continue reading
8. The faith to heal^[4]I love the story of Philo Dibble’s experience being healed after being shot in the abdomen during the conflict in the Missouri War. See: Philo Dibble Miraculously survives a gunshot in Missouri. … Continue reading
9. The working of miracles
10. The gift of the ability to prophesy
11. The discerning of spirits^[5]“Nothing is a greater injury to the children of men,” said Joseph Smith, “than to be under the influence of a false spirit when they think they have the Spirit of God” (Teachings of the … Continue reading
12. To speak in tongues^[6]Joseph F. Smith said: So far as I am concerned, if the Lord will give me ability to teach the people in my native tongue, or in their own language to the understanding of those who hear me, that will … Continue reading
13. To interpret tongues

Rules Associated with Spiritual Gifts and the Purposes of Them

1 We should seek them: D&C 46.7-8; 1 Cor 12.31, 14.1, 12; Moroni 10.30.
2 Gifts are given to benefit the Church: 46.9,10,12,26; Not to glorify self D&C 46.9; 3.4.
3 There are many gifts: D&C 46.11.^[7]“Spiritual gifts are endless in number and infinite in variety. Those listed in the revealed word are simply illustrations of the boundless outpouring of divine grace that a gracious God gives … Continue reading
4 Different ways gifts are administered: Moroni 10:8.
5 Everyone has at least one gift: D&C 46.11.
6 Gifts must be developed: D&C 8.4; 11.10.
7 Every gift is needed: D&C 46.12; 1 Cor. 12:12-27.
8 You have the gift God wants YOU to have: 1 Cor. 12:18.
9 One man has them all: D&C 46.29; 107.91-92.
10 Gifts can be taken away; through misuse: D&C 3.4, 9-15, or neglect: D&C 60.2-3.
11 One gift is most important than them all: ἀγάπη Charity: 1 Cor. 12-13.

The Gift of Belief and the Gift of Knowing – 46.13-14

The Lord speaks of two ways of knowing in D&C 46.13-14. I see this as a multivalent passage, meaning that in our common way of speaking that there are at least a couple of ways to define what we mean when we say that we “know” of something in the religious sense. Verse 14 is easier to understand, as the word belief is one where we see or hear a thing and we simply trust that it is true. This idea, at least in the religious sense, can be traced to many passages in the New Testament.

Most members have probably not received the kind of empirical knowledge described in verse 13, at least as how the word is used in our common vocabulary. By this I mean that knowing something is a way to describe something that can be empirically proven, for example, knowledge of a thing that is based on using the scientific method, knowledge which can be tested repeatedly and that can yield the same or similar results. This can also be knowledge of something that is based on sensory perception, in other words something personally seen by the witness, thus to that individual it is an observable fact. Of course, the weakness to sensory perception and the scientific method is that not all phenomena are easily observable, indeed, in the realm of religious faith many things may not be observable at all. And when it comes to the scientific method, not all experiments or experimenters are objective. In other words, for every way of knowing something, there are both strengths and weaknesses. The appeal to reason or logic,^[8]Aristotle called this the appeal to logos, or reason. It was one of three pillars of his approach to persuasion, the other two being an appeal to emotion – pathos, and an appeal to ethos, a … Continue reading while it can be checked for consistency in its arguments, and is a common sense approach to understanding, may also have hidden logical fallacies within its approaches. The appeal to authority is another way of knowing something, but as Joseph Smith’s experience in the Sacred Grove has proven, not all religious authorities are always right. Even before his experience in the Sacred Grove, Joseph knew that the religious authorities he met could not all be simultaneously right! Joseph knew that an appeal to authority would not answer the question buring in his mind, nor would it be settled by an appeal to the authority of the Bible (see JSH 1.12).

We live in an age where an ever increasing number of people are not trusting conventional authorities.^[9]Martin Gurri, The Revolt of the Public and the Crisis of Authority in the New Millennium, Stripe Press, 2018. The appeal to special revelation or inspiration, which I believe D&C 46.13 is addressing, as it says that we are to “know by the Holy Ghost” is the kind of knowing that Latter-day Saints are speaking of when they make statements like “I know that Jesus lives.”^[10]Another common thing heard when Latter-day Saints bear testimony is that they say they “know the Church is true.” By this, I believe that they are stating that the keys of the Kingdom of … Continue reading They are witnessing to truths that have been revealed to them by the Holy Spirit of God.

This is how I read the comments from Garrett and Robinson when they state, “For most it is given to believe, also through the witness of the Holy Ghost, the testimony of those who do know empirically.^[11]By empirically, I see them stating that there are individuals who do know by sensory perception that God is real, meaning that these individuals have actually seen divine beings. Empirical knowledge, … Continue reading This ability to believe the testimony of others through the witness of the Spirit is no trivial gift, and we are promised eternal life if we continue faithful to the witness that confirms to us the testimony of others who have personally seen and experienced.^[12]I see the authors here drawing the distinction between knowing in the empirical sense and believing, what most members of the Church today would say as “knowing by the Holy Ghost.” … Continue reading To believe the testimony of Joseph Smith or of the Three Witnesses of the Book of Mormon is a choice gift of the Spirit. In John 1.7 we read, “The same came for a witness, to bear witness of the Light, that all men through him might believe.” Later in verse 12 we read, “But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name.” The words used for belief in these passages come from the Greek word πιστις, pistis, a word that is associated with relational trust.^[13]Brent Schmidt has done great work in his study of this concept in Classical Greek texts and culture. See his presentation at the BYU New Testament conference held in October 2019 here.

This certainty may come through the witness of the Spirit, or it may come through one’s own personal experience, the evidence of one’s own senses. Both types of certainty are commonly, and rather loosely, referred to by the Saints as “knowing.” But these are not the same kind of knowing, for one is the certainty of faith and the other is the certainty that requires “faith no longer” (Ether 3:19).

The Differences of Administration – 46.15

There is much to administer and govern in a great kingdom. So it is that if the house of the Lord is to be a house of order the labor of many officers and servants is required. In the kingdom of God there are of necessity “differences of administration,” meaning a great variety of services that must be rendered.^[14]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. 365.

One commentator explained the idea this way:

Moroni seemed to use the term this way in Moroni 10.8, when he said, “And there are different ways that these gifts are administered” by God to the Saints, which captures the true sense of 1 Corinthians 12.5. Thus, to know these differences of administration is to recognize how God has endowed different individuals with different gifts and with different “styles” or ways of doing things. One prophet, bishop, or Relief Society president might have completely different gifts or a completely different style from that of his or her predecessor, yet they are equally called of God to their ministry. There is not just one correct way of serving the Lord or of magnifying a calling.

By extension, it follows that Church leaders who recognize the differences of God-given gifts and ways of using them among the individual Saints will also know how best to utilize these different individuals for the benefit of all.^[15]Dean Garrett and Stephen E. Robinson, Commentary on the Doctrine and Covenants, volume 2, emphasis added. I like this commentary. It is one way of explaining to me that God works in each of us differently, because we all lead and serve according to the personalities, gifts, and experiences that are all part of our make-up. By understanding this, we can have patience with each other as we work to build up the body of the Church.

The Diversities of operations (#4 see above) – 46.16

The phrase “The diversities of operations,” comes to us from the Greek text of 1 Corinthians 12.6, which reads, “And there are diversities of operations, but it is the same God which worketh all in all.”

It reads as follows: καὶ διαιρέσεις ἐνεργημάτων εἰσίν ὁ δὲ αὐτὸς ἐστίν θεός ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν

διαιρέσεις is the nominative plural feminine of διαίρεσις, a word that means divisibility, dissection (as in medicine), or distinction.

ἐνεργημάτων is the genitive plural neuter of ἐνέργημα, which means working or activity, operations, working. This is illustrated in 3 Maccabees 5.28, as the Lord, who is over all things, performs his “doing” or his work.^[16]Note that the Lord’s work is over all things: τοῦτο δὲ ἦν ἡ ἐνέργεια τοῦ πάντα δεσποτεύοντος θεοῦ…– And this was the work of God, who is ruling … Continue reading

Other translations of the 1 Corinthians 12.6 read as follows:

God works in different ways, but it is the same God who does the work in all of us.^[17] New Living Translation. See: 1 Corinthians 12 NLT Version.

And there are varieties of working, but it is the same God who inspires them all in every one.^[18]Revised Standard Version. See: 1 Corinthians 12 RSV.

From this brief analysis of Paul’s writings in 1 Corinthians, I would put forth my reading that Paul is essentially saying that there are many different ways that God works in his cosmos, and also his workings in the Church are varied according the culture and circumstances and abilities of those that listen to his voice. Because of this, we have a diversity, a multicolored mosaic of talents, gifts, and workings in the Church of Jesus Christ. These gifts are manifest through the beautiful stained glass window that is the body of Christ. God’s Son is the light through which we all reflect and magnify his perfect love for mankind. All of us are flawed, but through these small varied pieces of imperfect glass the light and warmth of the sun creates a beautiful image that both warms us and gives us light.

Joseph Fielding McConkie and Craig Ostler put it this way:

The diversity of gifts found in the community of Saints suggests that there are a host of tasks that need doing and a variety of ways in which they can be done. It is expected that all faithful Saints will labor in their callings, using the gifts that God has given them. For this reason people are called to serve in various capacities for a time when their gift or gifts are particularly needed. We find the apostle Paul saying, “I have planted, Apollos watered” (1 Corinthians 3:6), to which it might be added, another pruned, and still another harvested, each doing that for which he was best suited. Surely, this has been true with those men called to stand at the head of the Church. Each has been endowed with the particular gifts needed during the time of his administration. The Prophet Joseph laid the foundation of this dispensation as no other man could. Yet, perhaps he would not have been Brigham’s match in leading the Saints across the plains and colonizing the Great Basin. And so it has been with one prophet after another, each specially prepared to meet the challenges of that time for which he was called.

The “diversity of operations” could also be understood to embrace different ways particular gifts are manifest. The gift of healing, for instance, finds expression in one person’s ability to administer healing herbs, the ability of another to heal through a priesthood blessing, and in still another the power to say, “Rise up and walk” (Acts 3:6). Indeed, we read of one who was healed by simply touching the hem of the Master’s garment (Matthew 9:20-23).^[19] 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. 366.

Discerning of Gifts… unto the Bishop of the Church – 46.27

This revelation was given some years before the development of wards and stakes. The bishop referred to would be the equivalent of the presiding bishop today. In like manner, the reference to elders would be to those holding positions of presidency. The idea is that those in positions of presidency must be able to discern the legitimate gifts of God from counterfeit gifts common to false religion and to discipline and direct the proper use of the gifts given of God to the Saints.^[20] 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. 369.

D&C 47 John Whitmer as Church Historian

John Whitmer was Church historian from 1831 to 1838. On 10 March 1838, David lost his membership in the Church during the conflicts that were happening in the Missouri period. When his membership was removed, he was serving as a counselor to his brother David in the Missouri presidency. “Because he and W. W. Phelps, the other counselor, had taken personal title to the gathering site of Far West, the resentment of the Missouri members resulted in criticism and then formal suspension of that presidency from office. Declining to be called to account economically or to personally appear at high council trials,” they were excommunicated.^[21]Richard L. Anderson, Investigating the Book of Mormon Witnesses, Deseret Book, 1981, 127. When he left the Church, John Whitmer refused to relinquish the history he had written.^[22]The first 19 chapters are what historian Andrew Jenson would call history, while the remaining 3 chapters are more of John’s opinions of the Saints and Joseph Smith. Jenson writes: “Whoever reads … Continue reading Later, when the brethren were assembling the history of the Church in Nauvoo he informed them that his history could be acquired “at a fair price.” He was advised that they could get along quite well without it. Over the course of time, and through the diligent working of Andrew Jenson, a church historian, after the death of both John and David Whitmer, Jenson was able to get a look at John Whitmer’s writing, and copy this work.^[23]On Tuesday, September 5, 1893, Andrew Jenson described his search for the record: “Took train to Richmond, Ray Co. . . . where I met David J. Whitmer and Geo Schweich, and succeeded in getting … Continue reading

In 1893, some years after his death, the Church obtained a copy of his history. His writings, which included revelations given by Joseph Smith during that seven-year period, were about 96 pages in length.^[24]A transcript of John Whitmer’s history can be read at the Joseph Smith Papers website here. I find the things that John crosses out of his history to be a fascinating look into his evolving … Continue reading

After the violence in the Missouri War in 1838 and the expulsion of the Saints, John Whitmer took advantage^[25]Susan Easton Black, Who’s Who in the Doctrine and Covenants, Bookcraft, 1997, p. 333. At John’s death on July 11, 1878, his estate consisted of 625 acres and a two-story home. The land that … Continue reading of cheap prices for land and succeeded in purchasing much of the abandoned town of Far West. He would live there for the rest of his time on earth.

John’s history and life are a figure and fulfillment: an allegory for how he approached evidence, the Restoration, and the miracles that he experienced. One of the Eight Witnesses to the Book of Mormon, John, like his brother David, fell away in the difficult period of 1838. In a way, reading the last few chapters of his history is a window into how David struggled to make sense of his spiritual life. Writing of his support of James Strang, and then crossing out his words,^[26]See The Joseph Smith Papers, John Whitmer History, 1831-circa 1847, p. 93-94. demonstrate his struggle to make sense of his experiences later in his life.

D&C 48 The Saints are to share their land with their brethren

This revelation is introduced in the Book of Commandments as “A Revelation to the bishop, and the church in Kirtland, Ohio, March, 1831.” It came in response to the Prophet’s inquiry as to where those coming from the east should settle and how they should obtain the necessary lands (see Smith, History of the Church, 1:166). The revelation is interesting for both what it does and does not reveal. All are anxious to know where the city of Zion will be built. The Lord will not be rushed in answering. His response is confined to the immediate moment. Those arriving from upstate New York are instructed to purchase lands in eastern Ohio “as seemeth them good.”^[27]McConkie and Ostler, Revelations, p. 373.

It is necessary that ye should remain for the present time in your places of abode, as it shall be suitable to your circumstances. And inasmuch as ye have lands, ye shall impart to the eastern brethren; And inasmuch as ye have not lands, let them buy for the present time in those regions round about, as seemeth them good, for it must needs be necessary that they have places to live for the present time. It must needs be necessary that ye save all the money that ye can, and that ye obtain all that ye can in righteousness, that in time ye may be enabled to purchase land for an inheritance, even the city (D&C 48.1-4).

The Colesville Saints arrive in Ohio

When the Colesville Saints arrived in Ohio, they settled in the township of Thompson, as Leman Copley had offered to let the Saints occupy his land there; at Thompson they were to be organized under the law of consecration and stewardship (D&C 54).^[28]The Colesville branch would establish a 759-acre developed farm on Leman’s property. See Darowski, , The Journey of the Colesville Branch, Revelations in Context.

As we have discussed in other podcasts, the Knight family helped to form the nucleus of several families that lived in Collesville in late 1830. Hyrum Smith, Joseph Smith’s brother, stayed in the Colesville area in late 1830 when Joseph and Emma went to Ohio. While there, Hyrum was the president of the Colesville branch. The successor to Hyrum was Joseph Knight Sr.’s son Newel Knight.^[29]Joseph F. Darowski, The Journey of the Colesville Branch, Revelations in Context.

When instructions were given in December 1830 and January 1831 (see Doctrine and Covenants 37 and 38) for the New York members to move to the Ohio Valley region, the Colesville Branch members made significant financial sacrifices and prepared themselves for the move west. The families associated with the Colesville Branch included, among others, the Knights, Pecks, DeMilles, Stringhams, Culvers, Slades, Badgers, Hineses, and Carters. Everyone was expected to gather in Ohio, and the poor were not to be left behind. Setting aside their former lives and homes, the branch, under 30 year old Newel Knight’s leadership, began the journey to the Kirtland area in April 1831. When they arrived in May, they were advised to “remain together, and go to a neighboring town called Thompson, as a man by the name of [Leman] Copley had a considerable tract of land there which he offered to let the brethren occupy.”^[30]Darowski, Journey. See also: Newel Knight, autobiography and journal, 288, Church History Library, Salt Lake City.

On May 20, Joseph Smith received another revelation, now identified as Doctrine and Covenants 51, directing those who settled in Thompson to be among the first to practice the recently revealed principles of consecration and stewardship. Recently called Bishop Edward Partridge was to “receive the properties of this People which have covenanted with me” and “appoint unto this People their portion every man alike according to their families according to their wants & their needs.”^[31] See D&C 51.3: “Wherefore, let my servant Edward Partridge, and those whom he has chosen, in whom I am well pleased, appoint unto this people their portions, every man equal according to … Continue reading Although the revelation made it clear that Ohio would be a temporary gathering location, they were reminded that the “hour & the day is not given unto them” for their anticipated move to the future city of Zion. They were to “act upon this land as for years.”^[32]See D&C 51.17: “And the hour and the day is not given unto them, wherefore let them act upon this land as for years, and this shall turn unto them for their good.”

The Colesville Saints Evicted from the Land

However, the Colesville Branch members had precious little time to comply with the commandment to implement the law of consecration. Leman Copley’s resolve to impart of his land was put to the test in early May when he participated in a mission to his former Shaker congregation. The experience seemed to raise doubts that weakened his testimony, and shortly after his return to Thompson he broke his agreement and evicted the Saints from his property. In June 1831, their future clouded and their lives in disarray, the Knights and other members of the Colesville Branch sought counsel and guidance from Joseph Smith as to what they should do next.^[33]Joseph F. Darowski, The Journey of the Colesville Branch, Revelations in Context.

The Colesville Branch Moves to Missouri

Leaving Thompson, Ohio, in June 1831, just a few weeks after they arrived and improved the Copley property, these Saints walked a thousand miles to Missouri, arriving on July 26, 1831 in Kaw Township in Jackson County. This branch of the Church was the first branch to settle in the land that had been dedicated as the center place for Zion by Sidney Rigdon on August 2, 1831. Newel Knight’s mother Polly Peck Knight, 57 at the time, died shortly after arriving in Jackson County. Joseph Smith “attended the funeral of sister Polly [Peck] Knight. … This was the first death in the church in this land, and I can say a worthy member sleeps in Jesus till the resurrection.”^[34]Joseph Smith, “History, 1838–1856, volume A-1 [23 December 1805–30 August 1834],” 139, josephsmithpapers.org.

Later in April 1832, Joseph Smith visited the Colesville Branch, sealing the entire branch up unto eternal life.^[35]Dean Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies Quarterly, vol. 17, no. 1 (Autumn 1976), 14. During the Jackson County mobbing of 1833, the Colesville Branch fled with many other Saints into neighboring Clay County. They settled together there for a time, even building a chapel. In September 1834, Newel Knight’s wife Sally died. In November of 1835 Newel Knight married Lydia Goldthwaite Bailey, in what would be the first marriage performed by Joseph Smith.^[36]Lydia and Newel were married in Ohio. See: Lydia Knight. After the branch settled in Caldwell County in 1836, the branch membership was scattered, and their time together as one of the first organized units in the Church came to an end.

The Knights and others from the former branch joined many of the Saints in escaping to Illinois in the aftermath of the Missouri Mormon War of 1838. The Knights settled in the Nauvoo area and remained faithful members of the Church and friends of Joseph Smith. After Joseph’s martyrdom in 1844, the Knight family followed the leadership of the Quorum of the Twelve Apostles. Both Joseph Knight Sr. and his son Newel died in 1847 during the exodus from Nauvoo to the Salt Lake Valley.^[37]Joseph F. Darowski, The Journey of the Colesville Branch, Revelations in Context. Newel would die on January 11, 1847. He was buried in a coffin Lydia made from one of her wagon boxes and buried … Continue reading One of the last things Newel said to Lydia when they were heading west in the middle of winter in 1847 was, “Lydia, it is necessary for me to go. Joseph wants me. Don’t grieve too much, for you will be protected.”^[38]Lydia Knight to Susa Young Gates, see Turley and Chapman, Women of Faith in the Latter days, volume 1, p. 143-154.

After her beloved Newell’s death, Lydia struggled under the burden of getting her young family prepared to cross the plains to the Salt Lake Valley. In distress she cried, “Oh Newel, why hast thou left me!” At that moment, Newel returned from the world of spirits to comfort her saying:

“Be calm, let not sorrow overcome you. It was necessary that I should go. I was needed behind the vail to represent the true condition of this camp and people. You cannot fully comprehend it now; but the time will come when you shall know why I left you and our little ones. Therefore, dry up your tears. Be patient, I will go before you and protect you in your journeying. And you and your little ones shall never perish for lack of food. Although the ravens of the valley should feed you and your little ones you shall not perish for the want of bread.”^[39]Knight and Gates, Lydia Knights History, p. 72, emphasis added.

Lydia Knight went west with the Saints, stopping in Winter Quarters along the way. From 1847 to 1849 she lived first at the Ponca Indian camp outside Winter Quarters and then in Kanesville, Iowa. Lydia experienced a miracle during this time, as her son Hyrum, who had drowned, was blessed and recovered, living to adulthood. On October 3, 1850, more than four years after she left Nauvoo, Lydia Knight reached Salt Lake City.^[40]Lydia crossed the plains in the Edward Hunter Company with her seven children, ages 2-13. Samuel, who was 15 at the time, was sent ahead with another family. Lydia lived in Salt Lake for a time and then moved to Provo, where she taught school. She eventually moved to Santa Clara, and was called to be an ordinance worker in the St. George Temple, when it was completed in 1877.

In 1883, looking back over the many miracles that she had witnessed, Lydia said, “Here I will say in all the scenes of sickness and hard times the prophets words have been fulfilled.^[41]Earlier in her life, Lydia had a blessing given to her from the Prophet. Joseph Smith blessed her: “Sister Lydia, great are your blessings. The Lord, your Savior, loves you, and will overrule all … Continue reading My children all lived to be men and women.” Knight family biographer William G. Hartley notes that the promises made to Lydia held fast: eight children raised to adulthood, and from those eight children would spring up eighty descendants before Lydia’s death in 1884 – and many more since.^[42]William Hartley, Stand by My Servant Joseph, p. 494.

She served as a temple worker in the St. George Temple almost until her death in April 1884.^[43]Lydia Knight was 71. Born on June 9, 1812, she died April 1884. There in the temple, where eternity seems only a footstep away, she looked forward to returning to live with her beloved Newel, the man to whom she had been given for eternity.^[44]Turley and Chapman, Women of Faith.

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