D&C 67-70 Quotes and Notes

November 1 to November 12, 1831 was a time of prodigous revelation.  In conference with several elders in this young restored church, the Prophet Joseph Smith would receive six revelations in just 12 days. Sections 67-70 are included in the Doctrine and Covenants in chronological order. Section 1 and Section 133 were received at this time also but are found elsewhere. Section 1 was placed as the Lord’s preface to his Book of Commandments, and Section 133, as a psalm to the glory of Zion and was originally placed as an appendix to these early revelations.

This revelation was received at the same conference at which the Church determined to publish the revelations received by the Prophet Joseph Smith in the form of the Book of Commandments. What is known to us today as section 1, or the Lord’s preface, and section 133, the appendix, were also received at this conference. Of these events the Far West Record records, “Br. Joseph Smith jr. said that inasmuch as the Lord has bestowed a great blessing upon us in giving commandments and revelations, asked the Conference what testimony they were willing to attach to these commandments which should shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord.”^[1]McConkie and Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 481, as found in Cannon and Cook, Far West … Continue reading After the receipt of section 1 a discussion arose relative to the language of some of the revelations, and concern was expressed as to whether those revelations suitably represented the mind of the Lord. It was in response to this discussion that the following revelation was given.

Fears and Doubt Cause Blessings to be Lost

67.1 Elders of my Church – The Ten Elders Present

O ye elders of my church, who have assembled yourselves together. Those present numbered only ten: Joseph Smith Jr., Oliver Cowdery, Sidney Rigdon, William E. McLellin, David Whitmer, John Whitmer, Peter Whitmer Jr., Orson Hyde, Luke Johnson, and Lyman Johnson.^[2]McConkie and Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 481.

67.3 The blessing which was offered … that ye did not receive

Apparently at least some of those present had come to the conference expecting spiritual manifestations that they did not receive. Two of the three witnesses to the Book of Mormon, Oliver Cowdery and David Whitmer, were present. They had been privileged to witness the appearance of Moroni, who personally showed them the plates from which the Book of Mormon was translated and many other things prior to writing their testimony which is published with the book. The anticipation that such a written testimony would also be appended to the Book of Commandments would have been most natural, as would the thought that it might be preceded by some marvelous manifestation. The promise that the time would come when such manifestations would be given them, as given in verses 10-13 of this revelation, seems to affirm that this was their expectation.

This verse affirms that the Spirit was restrained by their fears and doubts. It would be necessary for them to strip themselves of “jealousies and fears” and become more humble before they could enjoy such manifestations. Indeed, we are told that they were not “sufficiently humble” at that time to be “quickened by the Spirit of God” that they might rend the veil. See Doctrine and Covenants 67:10-11.^[3]McConkie and Ostler, p. 482.

The Lord’s Challenge: Replicate These Works – 67.4-9

Of these verses the Prophet said, “After the foregoing was received, William E. M’Lellin, as the wisest man, in his own estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord’s, but failed; it was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the Gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality; and the Elders signified a willingness to bear testimony of their truth to all the world. Accordingly I received the following:

“The testimony of the witnesses to the book of the Lord’s commandments, which He gave to His Church through Joseph Smith, Jun., who was appointed by the voice of the Church for this purpose; we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth and upon the islands of the sea that the Lord has borne record to our souls, through the Holy Ghost, shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God, the Father, and His Son, Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, that the children of men may be profited thereby.” ^[4]Smith, History of the Church, 1:226.

Still one critic

Considerable time was spent in discussion concerning the language as it had been given, whereupon the Prophet through prayer received a revelation in which the Lord submitted a challenge to these learned brethren. It appears that this revelation silenced the critics, all except one: William E. McLellin.^[5]Church History and Modern Revelation, 4 vols. [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1946-1949], 2:19.

One commentator shared this historical account relative to William McLellin’s struggle with the revelations:

“McLellin, perhaps under the urging of others, accepted the challenge. He retired from the conference and, in the solitude of his room, attempted to write that which might sound like a revelation from the Lord. On November 2nd he appeared again in the conference and with tears in his eyes begged the forgiveness of the Prophet, of his brethren, and of the Lord. He could not write a revelation. Try as he might, he could not write that which would sound as if it were a revelation from the Lord. Everyone who puts the matter to the test must come to the same conclusion.”^[6]William E. Berrett, Teachings of the Doctrine and Covenants, Deseret Book, 1956, p. 6.

How the Lord Speaks: To Man According to Our Language – 67.5 and 1.24

The revelations of scripture are not to be considered completely perfect, neither has the God of heaven given mortals perfect prophets. Of the revelations of the Restoration the Lord said, “These commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding” (D&C 1.24). In a similar vein the ancient prophet Moroni said, “Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been” (Mormon 9.31). As Latter-day Saints, we are one Christian group in a unique position, as we affirm that scripture alone is not sufficient, rather, it is an instrument by which to align our hearts and minds with heaven and the powers thereof, which are sufficient. God can make us holy. The scriptures are a means to obtain this hope in Christ which we have. The scriptures help our minds and hearts to receive the Spirit in our lives and activate the powers of the Atonement of Jesus Christ in our very being.

Teaching this idea, that the scriptures themselves are not perfect, Brigham Young said, “I am so far from believing that any government upon this earth has constitutions and laws that are perfect, that I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, groveling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities. . . .

If an angel should come into this congregation, or visit any individual of it, and use the language he uses in heaven, what would we be benefitted? Not any, because we could not understand a word he said. When angels come to visit mortals, they have to condescend to and assume, more or less, the condition of mortals, they have to descend to our capacities in order to communicate with us.”^[7]Journal of Discourses, 2:314.

The Veil Shall be Rent… You Shall See Me and Know – 67.10-14

It was not intended that the opening of the heavens be only upon the head of Joseph Smith. As the glory of the sunrise is for all who will get up to see it, so the glories of God’s kingdom are there to bless all who will receive them. “What power shall stay the heavens?” the Prophet would yet ask. “As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints” (D&C 121.33).

Joseph Smith himself stated thus:

It is the privilege of every Elder to speak of the things of God; and could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next week, or any other time, and if we will but cleanse ourselves and covenant before God, to serve him, it is our privilege to have an assurance that God will protect us at all times.^[8]Teachings of the Prophet Joseph Smith, 9.

All who ask with an honest heart will receive. All who serve in faith will be rewarded with greater faith. In the revelation that follows these same elders are promised that their words will be scripture (D&C 68.1-5). The promise of the ministering of angels had already been given them (D&C 13). Indeed, the higher priesthood which they held was given to administer the gospel and held within it the “key of the mysteries of the kingdom, even the key of the knowledge of God” (D&C 84.19). It would be their right, as it is the right of every faithful Saint, “while in the flesh,” to “bear his presence in the world of glory” (D&C 76.118)… We are reminded that Christ, who made many appearances after his resurrection, did so only to the faithful and devoted disciple. To those who had warred against him, such as the Sanhedrin, Caiaphas, Pilot, or Herod, the resurrected Lord did not appear. Nor did he appear to those who had been indifferent to him. Again, his only appearances were to his faithful disciples.

We find this same pattern in his brief but significant visit to those in the spirit world, of which our account says, “Unto the wicked he did not go, and among the ungodly and the unrepentant who had defiled themselves while in the flesh, his voice was not raised; neither did the rebellious who rejected the testimonies and the warnings of the ancient prophets behold his presence, nor look upon his face” (D&C 138:20-21). The same was of course true of his appearances in the New World. The wicked and unworthy were all destroyed before he made his appearance there.^[9]McConkie and Ostler, p. 485.

Modern Witnesses

After this revelation was given, there were many individuals that were given visions relating to the truthfulness of the work in these last days. Many of these visions were given in the Kirtland area. To my knowledge and from my searching of the historical sources, William E. McLellin never did obtain a vision of the Lord, and this may have been one of the main reasons for his disassociating himself with the Saints.^[10]This is, according to his own written account, one of his reasons for his leaving the Church. See: William E. McLellin’s statements near the end of his life regarding his faith. Specifically, … Continue reading Of the ten men present, we know that Sidney Rigdon will later see the Lord, and that Joseph Smith will introduce several priesthood holder to the Father and the Son at the school of the prophets.^[11]Zebedee Coltrin gave an account of the appearance of the Father and the Son to selected members of the School of the Prophets. See: The Father and the Son appear to members of The School of the … Continue reading

George Q. Cannon said:

I know that God lives. I know that Jesus lives; for I have seen Him. I know that this is the Church of God, and that it is founded on Jesus Christ, our Redeemer. I testify to you of these things as one that knows-as one of the Apostles of the Lord that He lives send that He will live, and will come to reign on the earth, to sway an undisputed sceptre. I say that it is our duty to keep the commandments of God, and to be faithful in all things.^[12]Deseret Weekly News, October 6, 1896, 53:610. See also Gospel Truth: Discourses and Writings of President George Q. Cannon, volume 1, iv, 1 edition, 1957, compiled by Jerreld L. Newquist.

Apostle Melvin J. Ballard said:

I know, as well as I know that I live and look into your faces, that Jesus Christ lives, and he is the Redeemer of the world, that he arose from the dead with a tangible body, and still has that real body which Thomas touched when he thrust his hands into his side and felt that wound of the spear, and also the prints of the nails in his hands. [John 20:26-29.] I know by the witness and the revelations of God to me that Thomas told the truth. I know by witness that Joseph Smith told the truth, for mine eyes have seen. For in the visions of the Lord to my soul, I have seen Christ’s face, I have heard his voice. I know that he lives, that he is the Redeemer of the World, and that as he arose from the dead, a tangible and real individual, so shall all men arise in the resurrection from the dead.^[13]Conference Report, April 1920, pp. 40-41. See also: Roy W. Doxey, comp., Latter-day Prophets and the Doctrine and Covenants, Deseret Book, 1978, 2: 357.

David B. Haight’s Experience

The evening of my health crisis, I knew something very serious had happened to me. Events happened so swiftly—the pain striking with such intensity, my dear Ruby phoning the doctor and our family, and I on my knees leaning over the bathtub for support and some comfort and hoped relief from the pain. I was pleading to my Heavenly Father to spare my life a while longer to give me a little more time to do His work, if it was His will.

While still praying, I began to lose consciousness. The siren of the paramedic truck was the last that I remembered before unconsciousness overtook me, which would last for the next several days.

The terrible pain and commotion of people ceased. I was now in a calm, peaceful setting; all was serene and quiet. I was conscious of two persons in the distance on a hillside, one standing on a higher level than the other. Detailed features were not discernible. The person on the higher level was pointing to something I could not see.

I heard no voices but was conscious of being in a holy presence and atmosphere. During the hours and days that followed, there was impressed again and again upon my mind the eternal mission and exalted position of the Son of Man. I witness to you that He is Jesus the Christ, the Son of God, Savior to all, Redeemer of all mankind, Bestower of infinite love, mercy, and forgiveness, the Light and Life of the world. I knew this truth before—I had never doubted nor wondered. But now I knew, because of the impressions of the Spirit upon my heart and soul, these divine truths in a most unusual way.

I was shown a panoramic view of His earthly ministry: His baptism, His teaching, His healing the sick and lame, the mock trial, His crucifixion, His resurrection and ascension. There followed scenes of His earthly ministry to my mind in impressive detail, confirming scriptural eyewitness accounts. I was being taught, and the eyes of my understanding were opened by the Holy Spirit of God so as to behold many things.

The first scene was of the Savior and His Apostles in the upper chamber on the eve of His betrayal. Following the Passover supper, He instructed and prepared the sacrament of the Lord’s Supper for His dearest friends as a remembrance of His coming sacrifice. It was so impressively portrayed to me—the overwhelming love of the Savior for each. I witnessed His thoughtful concern for significant details—the washing of the dusty feet of each Apostle, His breaking and blessing of the loaf of dark bread and blessing of the wine, then His dreadful disclosure that one would betray Him.^[14]David B. Haight, “The Sacrament,” October 1989 General Conference.

I appreciate the 1878 testimony of Orson Pratt in relation to our expectation to behold the face of God. On the one hand, I see the importance of these things, but I also realize that we cannot, indeed we must not force spiritual things.^[15]Boyd K. Packer said, “It is not wise to wrestle with the revelations with such insistence as to demand immediate answers or blessings to your liking. You cannot force spiritual things. Such words … Continue reading Doing so can lead us to be misled. We must remember that in all things spiritual, that we are to trust the Lord’s timing of these things. Orson Pratt helps me to balance verses like D&C 67.10-14 when he said:

I have thought the reason why we have not enjoyed these gifts more fully is, because we have not sought for them as diligently as we ought. I speak for one, I have not sought as diligently as I might have done. More than forty years have passed away since these promises were made. I have been blessed with some revelations and prophecies, and with dreams of things that have come to pass; but as to seeing things as a seer, and beholding heavenly things in open vision, I have not attained to these things. And who is to blame for this? Not the Lord; not brother Joseph—they are not to blame. And so it is with the promises made to you in your confirmations and endowments, and by the patriarchs, in your patriarchal blessings; we do not live up to our privileges as saints of God and elders of Israel; for though we receive many blessings that are promised to us, we do not receive them in their fullness, because we do not seek for them as diligently and faithfully as we should.^[16]Orson Pratt, May 11, 1878, Journal of Discourses 25:146-147.

Now while I realize that in this talk Orson Pratt blames himself, but I do not. I see things like this as a process and as being dependent upon the Lord’s timing. This may be a wrong approach, and so I am open to understanding these concepts better. But I realize that there are enemies of the Church^[17]One example of this type of movement is those that follow Denver Snuffer. See: Stack, An offshoot of the Mormon church is drawing away members. But what does the ‘Remnant’ believe — and will … Continue readingdemanding that its leaders speak of these things more openly, and because they do not, at least to their degree of demand, that this is a sign that the Church is in a state of apostasy. So for this reason, I see this idea, like so many religious ideas, as one of nuance, with contraries in juxtaposition to each other. Witnesses of the Book of Mormon had spiritual and physical witnesses of things relating to the text. The ten witnesses to the Doctrine and Covenants had given their spiritual witness, but at this time, no open vision was manifested to them (D&C 67.1-3).

D&C 68

Doctrine and Covenants 68 has the appearance of combining three revelations, the first being the direction of the Lord to Orson Hyde, Luke S. Johnson, Lyman E. Johnson, and William E. McLellin, all of whom had been called to serve as missionaries (vv. 1-12). The revelation then turns our attention to the right of a direct lineal descendant of Aaron to hold the same keys of presidency that were held by John the Baptist and Aaron (vv. 13-24). The final section of the revelation deals with the responsibility of parents to teach the gospel to their children and warns against the evil of idleness among the Saints in Zion (vv. 25-35). Why these three concepts were placed together in the same revelation is not apparent.^[18]McConkie and Ostler, p. 486.

Orson Hyde – D&C 68.1

B.H. Roberts said this about Orson Hyde:

Orson Hyde was born January 8th, 1805, at Oxford, New Haven county, Connecticut. He was the son of Nathan and Sally Hyde. His father served in the United States army in the war of 1812. When Orson was seven years old his mother died, and the large family of Nathan Hyde, consisting of nine sons and three daughters, were scattered. Orson was taken in charge by a man of the name of Nathan Wheeler. Seven years later, or when young Hyde was fourteen years of age, Mr. Wheeler moved from the state of Connecticut to Ohio, settling in the vicinity of Kirtland. Orson accompanied him and continued to live with him in Ohio for about four years, after which he engaged in various occupations on his own account, at last becoming a clerk in the firm of Gilbert & Whitney, merchants. In the year 1827 a religious revival of unusual fervor occurred in Kirtland and vicinity, and under its influence Orson Hyde became a convert to the Methodist faith; and shortly afterwards was made a class leader. “At about the same time,” writes Edward Tullidge, in a biographical sketch of him, “he heard that a ‘golden Bible’ had been dug out of a rock in the state of New York. It was treated, however, as a hoax; but, on reading the report, Hyde remarked: ‘Who knows but that this ‘golden Bible’ may break up our religion and change its whole features and bearing.”^[19]Utah and her Founders, Biographical Sketches, p. 70. Some time subsequent to his becoming a Methodist he heard Sidney Rigdon preach the Campbellite faith, and being convinced that the doctrine Rigdon advocated was more scriptural than that which he had embraced, he accepted it and was baptized into the Campbellite church. He also became a theological student under his new teacher’s instruction, with a view of becoming a minister of the new church; and, in fact, began to preach and had already assisted in founding several Campbellite congregations in Lorain and Huron counties. In 1830, he was made pastor over these congregations. In the fall of that year the Lamanite mission of the Church of Jesus Christ arrived in the northeast part of Ohio, and soon the whole country was agitated by the presentation of the Book of Mormon and its attendant message, the restored Gospel of Jesus Christ. At first Orson Hyde, at the request of members of the Campbellite faith, opposed the Book of Mormon in public addresses; but feeling reproved by the Spirit for this course, he suspended his opposition in order to make further inquiry, with the result that after much prayer and some hesitancy he accepted the great latter-day message, and was baptized, as related in the text.^[20]History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], … Continue reading

Orson Hyde to preach from people to people and land to land – D&C 68.1

“The prophecy in this verse (D&C 68.1) was literally fulfilled. Orson Hyde proclaimed the gospel ‘from people to people, from land to land.’ In 1832 he and Samuel H. Smith traveled in the States of New York, Massachusetts, Maine, and Rhode Island-two thousand miles-on foot. In 1835 he was ordained an Apostle, and in 1837 he went on a mission to England. In 1840 he was sent on a mission to Jerusalem. He crossed the Ocean, traveled through England and Germany, visited Constantinople, Cairo, and Alexandria, and, finally, reached the Holy City. On October 24th, 1841, he went up on the Mount of Olives and offered a prayer dedicating Palestine for the gathering of the Jews.”^[21]Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, Deseret Book, 1978, 409.

“Although the precise date is not known, sometime after Orson’s baptism, the Prophet Joseph Smith gave Orson a most unusual blessing:

‘In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hands shall the Most High do a great work, which shall prepare the way and greatly facilitate the gathering together of that people.’

“…Elder Hyde would figure greatly in that commencement. In March 1840, he told of an extraordinary spiritual experience he had as he lay in bed pondering where the Lord would have him serve. He later recorded parts of this experience in a letter:

“‘The vision of the Lord, like clouds of light, burst into my view. … The cities of London, Amsterdam, Constantinople and Jerusalem, all appeared in succession before me, and the Spirit said unto me, `Here are many of the children of Abraham whom I will gather to the land that I gave to their fathers; and here also is the field of your labors.` ‘

“The following month, during April conference 1840, the Prophet commissioned Elder Hyde to go to Palestine and there dedicate that land for the return of the Jewish people.

“After a long and arduous trip fraught with suffering and personal sacrifice, Elder Hyde arrived in Jerusalem. On Sunday, 24 October 1841, Elder Hyde climbed the Mount of Olives, and just as he had seen in the vision, offered a heavenly inspired dedicatory prayer.”^[23]David B. Galbraith, “Orson Hyde’s 1841 Mission to the Holy Land,” Ensign, Oct. 1991.

Whatsoever they shall speak… shall be scripture – D&C 68.1-4

Those who preach the gospel “use the scriptures as their basic source of knowledge and doctrine. They begin with what the Lord has before revealed to other inspired men. But it is the practice of the Lord to give added knowledge to those upon whose hearts the true meanings and intents of the scriptures have been impressed. Many great doctrinal revelations come to those who preach from the scriptures. When they are in tune with the Infinite, the Lord lets them know, first, the full and complete meaning of the scriptures they are expounding, and then he ofttimes expands their views so that new truths flood in upon them, and they learn added things that those who do not follow such a course can never know. . . . In a living, growing, divine church, new truths will come from time to time and old truths will be applied with new vigor to new situations, all under the guidance of the Holy Spirit of God.” ^[24]Bruce R. McConkie, Promised Messiah, 515-16.

One gospel teacher highlighted this idea:

It must be remembered that this revelation was given to four elders sent forth to teach the message of the Restoration. They did not hold the office of apostle or seventy, for these offices had not yet been restored. By the world’s standard they were too young to be learned in theology, but their God loved young men who had faith. The oldest of their number was twenty-six. None of them had been a member of the Church for more than a few months. The formal instruction they had received in its doctrines and practices could be counted in hours or days at the most. Their success depended on their companionship with the Holy Spirit. The path they marked would yet be followed by countless others.

Nowhere in the Bible is the spirit of revelation defined. Nowhere in that marvelous book do we find a definition of scripture. Here, with a single sentence, the Prophet sweeps away cobwebs woven of darkness and confusion that for centuries have blocked the light of heaven. Scripture is the mind of the Lord, the will of the Lord, the word of the Lord, the voice of the Lord, and the power of God unto salvation. Its source is the Holy Ghost, and all who by the laying on of hands have received the promise of the companionship of that member of the Godhead at the same time assume the obligation to witness of him and of his gospel—they are to speak scripture.

“Anything spoken by the Father, Son, or Holy Ghost, by the angels of heaven, or by mortal man when moved upon by the Holy Ghost, is scripture. Such spoken words are the will, mind, word, and voice of the Lord. (D. & C. 68:1-5.)

“Since it is a comparatively rare thing for mortal man to hear the personal voice of Deity, or to converse with angels, it follows that most scriptural utterances are given to man by revelation from the Holy Ghost. These statements, made by the power of the Holy Spirit, consist of the identical words which the Lord himself would speak under the same circumstances. They are indeed the Lord’s words because he authorizes and directs the Holy Ghost to influence and guide men in giving utterance to them.^[25]McConkie and Ostler, p. 488-489.

Absalom’s Tomb and the connection to Zacharias, father of John the Baptist

Although [Absalom’s] tomb had been neglected in recent years, a Hebrew University art history student made it the subject of a seminar paper. In 2000, the student showed a picture of the monument to Joe Zias, a physical anthropologist and a retired curator for the Israel Antiquities Authority. “I looked at it and said, ‘There’s an inscription – you can clearly see the Greek alpha,'” he recalls. Mr. Zias found the photographer who had taken the shot years earlier and was told that, judging from the light, the photo was taken at the end of a summer day. “I went there many times, knowing there was something there, sometimes sitting there for hours. One day when the sun was sitting on the walls of Jerusalem just before dusk conditions were optimal. It was then I could see more letters.”^[26]“New find, old tomb, and peeks at early Christians,” The Christian Science Monitor, 18 Dec. 2003. The article continues: Zias worked in cooperation with Father Emile Puech, a scholar … Continue reading

A word of caution

B.H. Roberts cautioned the Saints:

The word of these men, when spoken under the influence of the Holy Ghost, is indeed the word of God… there are times when you and I have listened to the words of the servants of God, when the white light of God’s inspiration rested upon them, and we needed no man to tell us that they spoke by the power and influence of the Holy Ghost, that we were being taught of God. But that is not always the case with respect of the preaching we hear.^[27]Defense of the Faith and the Saints, 2 vols. Salt Lake City: Deseret News, 1907, 1: 522.

George Q. Cannon warned:

This promise is made to the Elders. They can go forth and speak by the power of the Holy Ghost, and when they do speak thus, it is revelation to the people, it is scripture, it is the voice of the Lord, it is the word of the Lord, it is the power of the Lord, etc. But, of course, the Elders have to be careful to speak by the influence of the Holy Ghost. If they do not, that which they speak is not the word of the Lord.^[28]Brian H. Stuy, ed., Collected Discourses, 5 vols. B.H.S. Publishing, 1987-1992, vol. 1, March 3, 1889

John Taylor’s 1883 revelation

What ye have written is My will, and is
acceptable unto Me:
And furthermore: Thus saith the LORD unto
the First Presidency, unto the Twelve, unto the
Seventies and unto all My holy Priesthood, let not
your hearts be troubled, neither be ye concerned
about the management and organization of My
Church and Priesthood and the accomplishment
of My work.
Fear Me and observe My laws and I will reveal
unto you, from time to time, through the
channels that I have appointed, everything that
shall be necessary for the future development and
perfection of My church,
For the adjustment and rolling forth of My
kingdom, and for the building up and the
establishment of My Zion.
For ye are My Priesthood and I am your God.
Even so. Amen.^[29]Revelation Received through John Taylor on Saturday, April, 14, 1883, at Salt Lake City, Utah Territory. See: John Taylor Papers, LDS Archives; see also Messages of the First … Continue reading

D&C 68.14-24 Literal Descendants of Aaron

There seems to be something here in this section as well as in other verses (D&C 107.69-70, 76) pertaining to lineage in connection with the priesthood of Aaron. As Robert J. Mathews has stated, “The things of the law of Moses, especially with regard to the qualifications of the priests and their functions in the offerings of various animal sacrifices, were designed by revelation to prefigure and typify the Messiah and to bear witness of him. Heavy penalties were affixed to the performance of sacred rites and duties without the proper authority. It was, therefore, essential that when the Messiah came in person as the Lamb of God, John, the forerunner and witness of the Lamb, should be of the proper lineage to qualify for the mission. If it was necessary for a priest to be of the lineage of Aaron in order to labor with the sacrificial symbols, which were only prefigures of the Messiah, how much greater the necessity that John, the forerunner of the Messiah in person, be of the proper priestly lineage and authority.”^[30]Robert J. Matthews, A Burning Light—The Life and Ministry of John the Baptist [Provo, UT: Brigham Young University Press, 1972], 18.

If it was necessary that one holding keys of the Aaronic Priesthood in the meridian of time be of the right lineage, could that same principle hold true in our dispensation? And as one commentator has written, “would it not stand as a significant evidence of the divine calling of the Prophet Joseph Smith to discover that he had received a revelation foreshadowing that very thing?”^[31]McConkie and Ostler, p. 491. They tie this idea into D&C 107.69-70, 76.

So perhaps there is more to these verses than at first glance. Scholars give ample evidence that there existed in ancient Israel a debate over who the real priests were to be, with lineal descent having a role in the decisions of who were to officiate in what scholars call “The Cult of Yahweh.” I am of the opinion that there is more to these verses, with much going on in the background, especially in the clues left behind in the Old Testament.^[32]Mark Leuchter, The Levites and the boundaries of Israelite Identity, Oxford University Press, 2017. Leuchter writes, “With the exception of David, the biblical record indicates that the … Continue reading I would say that I am not in a position to shed any more light than is presented here and in the following link “literal descendants of Aaron and Bishop (see below). For more information on the contention regarding “true” priesthood in antiquity, see: Who’s Staff is it Anyway?

For commentary regarding these verses, go to Literal Descendants of Aaron and Bishops

Counsel to parents – D&C 68.25-35

Teach them to understand – D&C 68.25

Elder David A. Bednar has worked to show these verses with greater clarity:

And again, inasmuch as parents have children of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized. (D&C 68.25-26, emphasis added)

Here is the hard doctrine. It does not say to teach our children. Teaching is an activity. It says that we should teach them to understand. Understanding is an outcome; it is a result. It is easy for us to say, “I teach my children in the home.” That is not the job we have been assigned. That is not the admonition. It says that we are to teach them to understand. Here is the question that follows this hard doctrine. “Can any parent ever ensure or guarantee that a child will understand?” The answer is, “No.”…

I believe, brothers and sisters, that Section 68 verses 25-26 are an admonition for parents to create a home that is a house of learning wherein the Spirit of the Holy Ghost can reside. In such a home the Holy Ghost can teach the children to understand. It is not the parents who do the teaching. The parents have a role; they create, invite, and facilitate. But who ultimately is the teacher? The Spirit of the Holy Ghost. And it is teaching by the Spirit that produces understanding.

I think each of these scriptures points to the home as a context for teaching by the Spirit of the Holy Ghost. Within a Christ-centered home, love, trust, and confidence invite the Spirit of the Holy Ghost. I believe these scriptures highlight the importance of creating a home wherein the Holy Ghost can do the teaching. As parents we have the responsibility to establish that type of house of learning.^[33]Elder David A. Bednar, “Teach Them to Understand,” June 4, 1998.

The Shield of Faith

The ministry of the prophets and apostles leads them ever and always to the home and the family. That shield of faith is not produced in a factory but at home in a cottage industry.

The ultimate purpose of all we teach is to unite parents and children in faith in the Lord Jesus Christ, that they are happy at home, sealed in an eternal marriage, linked to their generations, and assured of exaltation in the presence of our Heavenly Father.

Lest parents and children be “tossed to and fro,” and misled by “cunning craftiness” of men who “lie in wait to deceive” (Ephesians 4.14), our Father’s plan requires that, like the generation of life itself, the shield of faith is to be made and fitted in the family. No two can be exactly alike. Each must be handcrafted to individual specifications.

The plan designed by the Father contemplates that man and woman, husband and wife, working together, fit each child individually with a shield of faith made to buckle on so firmly that it can neither be pulled off nor penetrated by those fiery darts.

It takes the steady strength of a father to hammer out the metal of it and the tender hands of a mother to polish and fit it on. Sometimes one parent is left to do it alone. It is difficult, but it can be done.

In the Church we can teach about the materials from which a shield of faith is made: reverence, courage, chastity, repentance, forgiveness, compassion. In church we can learn how to assemble and fit them together. But the actual making of and fitting on of the shield of faith belongs in the family circle. Otherwise it may loosen and come off in a crisis.

The prophets and Apostles know full well that the perilous times Paul prophesied for the last days are now upon us: “Men [are] lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection” (see 2 Tim. 3:1–7).

Knowing it would be so, the Lord warned that “inasmuch as parents have children in Zion, or in any of her stakes, … that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost, … the sin be upon the heads of the parents.

“For this shall be a law unto the inhabitants of Zion. …

“And they shall also teach their children to pray, and to walk uprightly before the Lord” (D&C 68:25–28).

This shield of faith is not manufactured on an assembly line, only handmade in a cottage industry. Therefore our leaders press members to understand that what is most worth doing must be done at home. Some still do not see that too many out-of-home activities, however well intended, leave too little time to make and fit on the shield of faith at home.^[34]President Boyd K. Packer, “The Shield of Faith,” April 1995 General Conference.

When eight years old – D&C 68.27

The first scriptural reference to age eight as the age of accountability is found in the Joseph Smith Translation, Genesis 17:11. It reads, “And I will establish a covenant of circumcision with thee.” God is speaking to Father Abraham: “And it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know for ever that children are not accountable before me until they are eight years old.” These truths must be understood in light of another revelation on the matter. In September 1830 a revelation was given in which we were told that “little children are redeemed from the foundation of the world” through Christ and that “they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me” (D&C 29:46-47; emphasis added). These revelations do not say that children cannot sin before they are eight years of age. Rather, they tell us that “little children” cannot sin “until they begin to become accountable.” Accountability, which comes gradually, begins long before a child is eight. To suppose that a child can do nothing deliberately wrong before the age of eight is simply foolish. It is by becoming increasingly accountable that they prepare themselves for baptism. The unaccountable cannot be baptized.^[35]McConkie and Ostler, p. 492-493.

D&C 69 Oliver Cowdery and John Whitmer to carry the manuscript revelations to Missouri

At this point in the history of the Church the decision for the publication of the Book of Commandments had been made, and this revelation directed Oliver Cowdery to carry the revelation manuscripts to Independence, Missouri, for printing. He was also to deliver funds that had been contributed to aid in the building of Zion. As the course of travel would take Oliver through a sparsely settled region to the frontier, John Whitmer was called to be his traveling companion.

The two men left Ohio on 20 November 1831, stopped in Winchester, Indiana, for about a week to regulate Church affairs in the branch, and arrived in Independence on 5 January 1832.^[36]McConkie and Ostler, p. 494. See also: Cannon and Cook, Far West Record, 33–38.

D&C 69.1 The Commandments and the moneys

Oliver was carrying the manuscript of the Book of Commandments that was to be published in Missouri and also the funds collected from the Saints in Ohio and elsewhere for purchasing lands in Jackson County. The manuscript was to be delivered to W. W. Phelps, the Church printer, and the money was to be delivered to Edward Partridge, the bishop in Zion.

69.5-6 Send… accounts… to the land of Zion

Even though the Prophet lived in Ohio, matters dealing with consecration and stewardship were to be administered from Zion in Jackson County, where Bishop Partridge was still the only bishop in the Church and the only one authorized to receive and disburse under the law of consecration.^[37]Garrett and Robinson, Doctrine and Covenants Commentary, Vol. 2, Deseret Book, 2001.

D&C 70

This revelation established what was essentially the first scripture committee of the Church. It created a joint stewardship over the modern scriptures, which included the Prophet, his scribes, and the Church printer. This joint stewardship or oversight committee was responsible for any plans or decisions involving the revelations. They were responsible for publishing them to the world, and they were to be compensated for their labors from whatever profits the sale of copies generated. This joint stewardship and financial partnership, organized upon the principles of the law of consecration, soon came to be known as the Literary Firm, a term reflecting its stewardship over the media concerns of the Church.^[38]Garrett and Robinson, Doctrine and Covenants Commentary, Vol. 2, Deseret Book, 2001.

70.1 William W. Phelps. The Hiram conference had originally proposed that only the Prophet and his scribes be included in the joint stewardship over the scriptures. The Lord here added the name of the Church printer, W. W. Phelps, to this list.^[39]Garrett and Robinson.

70.4 An account of stewardship

Every person who receives a calling or has responsibility in the kingdom of God operates under this same condition. God will require an accounting at our hands of all that he has given us, whatever our stewardship may be.

Worthy of his hire – D&C 70.12

Within the church, we often tend to forget that the context for the “unpaid” aspect of the church goes back to general distrust of paid clergy at the time the church was formed (in 1830), which stemmed largely from a Protestant view of Catholicism—so most of the early members had a real distrust of paid clergy.^[40]For more on this and the complexity involved, see my article, “A Brief History of Tithing.”

Within the lifetime of Joseph Smith it became apparent that you cannot have a religious organization with individuals who are devoted to the work of that organization (full time) without finding a way to provide for their material needs (and there were swings of opinion as to the extent that the church could or should support individuals even in the first couple of decades). The New Testament verse that they used to justify helping support some leaders in the early LDS Church was Luke 10.7, whose language was reflected in D&C 70.12.

Luke 10.7: “And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.”

D&C 70.12: “He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things…”

In addition to his many responsibilities in the Church, Joseph Smith had a family, and he could not neglect them, although his responsibility was chiefly a spiritual one. Although not completely relieved from responsibility for his temporal needs at that time, the Prophet was told by the Lord to look to the Church for temporal support. Elder Bruce R. McConkie commented about those who are asked to give full-time service to the Church:

“All our service in God’s kingdom is predicated on his eternal law which states: ‘The laborer in Zion shall labor for Zion; for if they labor for money they shall perish.’ (2 Nephi 26.31.)

“We know full well that the laborer is worthy of his hire, and that those who devote all their time to the building up of the kingdom must be provided with food, clothing, shelter, and the necessaries of life. We must employ teachers in our schools, architects to design our temples, contractors to build our synagogues, and managers to run our businesses. But those so employed, along with the whole membership of the Church, participate also on a freewill and voluntary basis in otherwise furthering the Lord’s work. Bank presidents work on welfare projects. Architects leave their drafting boards to go on missions. Contractors lay down their tools to serve as home teachers or bishops. Lawyers put aside Corpus Juris and the Civil Code to act as guides on Temple Square. Teachers leave the classroom to visit the fatherless and widows in their afflictions. Musicians who make their livelihood from their artistry willingly direct church choirs and perform in church gatherings. Artists who paint for a living are pleased to volunteer their services freely.”

Temporal support from the members is probably only part of what is implied in these verses, however. The members were encouraged to support and sustain the Prophet in every possible way.^[41]See No paid ministry, fairlatterdaysaints.org. See also:  Bruce R. McConkie, Conference Report (Apr. 1975), 77.; or “Obedience, Consecration, and … Continue reading

70.14 You shall be equal

Perfect equality does not now prevail either in the world or in the Church. But when life is perfected among the saints and when the highest gospel law is lived, then both temporal and spiritual equality will prevail. Temporal adjustments under the principles of consecration will make “every man equal according to his circumstances and his wants and needs.” (D. & C. 51.3; 82.17.) “In your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld.” (D. & C. 70.14.) “For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things.” (D. & C. 78.3-7.) ^[42]Bruce R. McConkie, Mormon Doctrine, 2d ed. Bookcraft, 1966, 231.

70.15 This commandment

That is, Doctrine and Covenants 70, with its provisions for the support of the faithful brethren in the Literary Firm. One can only imagine how the words of approval and blessing contained here would have been received by the Prophet and his associates who had left all, given all, and suffered much to serve the Lord up to this point. These verses constitute a richly deserved divine commendation for the members of the Literary Firm, and it provides a fitting closure to the labors of the brethren in preparing the revelations for publication, especially between 1–12 November.^[43]Garrett and Robinson.

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