D&C 60-63 Ep 324 Show Notes

D&C 60 Historical Context

The time arrived for the elders gathered in Missouri to return to Ohio. The Lord did not desire that they return with the same haste that they traveled to Missouri (D&C 58:63). The Prophet Joseph Smith recorded: “On the 8th, as there had been some inquiry among the Elders what they were to do, I received the following . . .” ^[1]History of the Church, 1:201.

Here in this revelation the elders are told how to go on their journeys (see D&C 60.5, 8) and what to do as they go (D&C 60.2, 13).

Counsel is given regarding monies that Edward Partridge has been given (D&C 60.10).

Sometimes it just doesn’t matter – D&C 60.5

Apparently, the elders petitioned the Lord to know whether he desired that they construct canoes or purchase them for their return to Ohio. Our decisions in such situations do not matter to the Lord. “No answer is likely to come to a person who seeks guidance in choosing between two alternatives that are equally acceptable to the Lord,” explained Elder Dallin H. Oaks. “Thus, there are times when we can serve productively in two different fields of labor. Either answer is right. Similarly, the Spirit of the Lord is not likely to give us revelations on matters that are trivial. I once heard a young woman in a testimony meeting praise the spirituality of her husband, indicating that he submitted every question to the Lord. She told how he accompanied her shopping and would not even choose between different brands of canned vegetables without making his selection a matter of prayer. That strikes me as improper. I believe the Lord expects us to use the intelligence and experience He has given us to make these kind of choices. When a member asked the Prophet Joseph Smith for advice on a particular matter, the Prophet stated: ‘It is a great thing to inquire at the hands of God, or to come into His presence: and we feel fearful to approach Him on subjects that are of little or no consequence.’ ^[2]History of the Church, 1:339. See also: Elder Dallin H. Oaks, “Revelation,” September Ensign, 1982.  Elder Oaks qualified this statement when he continued, “Of course, we are … Continue reading In a revelation given a few days later, the Lord emphasized that he expects the Saints to make some decisions “according to their judgments” (D&C 61:22).

Bryce worked to explain the apparent contradictory statements in these sections. Sometimes the Lord gave specific instructions to these Saints, at other times he told them that what ever decision they made, they could not go amiss (D&C 80.3).

Some of the “mattereth not” verses include:

D&C 60.5, 61.22, 62.7, 80.3.

Times when it does matter, and the Lord gives specific instructions in these sections include:

D&C 61.28, 33 – inasmuch as it is given.

This can be likened to the situation in Ether regarding the light and air situation faced by the Brother of Jared as found in Ether chapter 2. When the danger was high (the situation regarding air), the instructions were specific. When the danger was lesser (the ways to provide light), the Lord asked the Brother of Jared what should be done. For the instruction regarding the air, see Ether 2.19-20. For the issue regarding light, see Ether 2.23.

These scriptures help the Saints see and comprehend the apparent contraries regarding revelation. Another example of this is the instruction regarding the Nephite warriors as contained in Alma 48.15-16 where it says:

And this was their faith, that by so doing God would prosper them in the land, or in other words, if they were faithful in keeping the commandments of God that he would prosper them in the land; yea, warn them to flee, or to prepare for war, according to their danger; And also, that God would make it known unto them whither they should go to defend themselves against their enemies, and by so doing, the Lord would deliver them; and this was the faith of Moroni, and his heart did glory in it; not in the shedding of blood but in doing good, in preserving his people, yea, in keeping the commandments of God, yea, and resisting iniquity.

Note the phrase “according to their danger”… revelation and instruction from the Lord can be tailored to the circumstances the Saints find themselves in, as seen in Alma 48.

Declare my word with loud voices, without wrath or doubting – D&C 60.7

The tone and approach taken in teaching the word of God is as important as the words uttered. The sacred responsibility of priesthood bearers is to teach the gospel as the Lord Jesus Christ taught it. The gospel is to be taught not in anger but rather with the voice of hope in the salvation made available through the atoning blood of Christ. Further, the voice of God is one of assurance, not uncertainty.^[3]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, 437.

Do not idle away your time – D&C 60.13

Revelation and inspiration from the Lord often comes as we are in the midst of doing. A common cliché states: “The Lord cannot steer a parked car!” The meaning is that we are guided as we are going about the Lord’s business. It is better to get off one’s knees after pleading for divine direction and to go forward full of faith that revelation will come in our moment of need than to wait on our knees unwilling to budge until the heavens resound with answers. Nephi understood this principle of revelation. Regarding his attempt to obtain the brass plates, he declared, “I was led by the Spirit, not knowing beforehand the things which I should do. Nevertheless I went forth” (1 Nephi 4:6-7). Likewise, the Lord instructed the brother of Jared that he was to propose means to light the barges of the Jaredites rather than expect God to solve the problem of crossing the ocean in darkness (Ether 2:25).^[4]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 437-438.

D&C 61 – August 12, 1831

Historical Context

John the Revelator saw in vision that in the last days destruction would be upon the waters (Revelation 8:8-11; 16:3-4). This same principle was revealed to the Prophet Joseph Smith and his companions as they journeyed from Independence, Missouri, to Ohio in August 1831. They traveled in canoes on the Missouri River for two days, arriving near McIlwaine’s Bend. “The canoe in which the Prophet and Sidney Rigdon were riding ran into a tree lodged and bobbing in the river. The canoe was upset, and the occupants almost drowned. With this near tragedy, the party of eleven decided to . . . encamp.”^[5]Lyndon W. Cook, Revelations of the Prophet Joseph Smith, Deseret Book, 1985, p. 96.

Regarding this experience, the Prophet Joseph Smith recorded, “On the 9th, in company with ten Elders, I left Independence landing for Kirtland. We started down the river in canoes, and went the first day as far as Fort Osage, where we had an excellent wild turkey for supper. Nothing very important occurred till the third day, when many of the dangers so common upon the western waters, manifested themselves; and after we had encamped upon the bank of the river, at McIlwaine’s Bend,^[6]Historian Max Parkin also notes that “the name ‘McIlwaine’s Bend’ was not used by the U.S. Corp of Engineers, which surveyed the river in 1878 and recorded the name of each bend.” LaMar C. … Continue reading Brother Phelps, in open vision by daylight, saw the destroyer in his most horrible power, ride upon the face of the waters; others heard the noise, but saw not the vision.

“The next morning after prayer, I received the following.”^[7]History of the Church, 1:203-4. The Prophet then recorded the revelation that we now have as Doctrine and Covenants 61.

Contention in the Journey to Ohio

Though a few of the missionaries had been chosen to remain in Missouri, the August 1 revelation commanded the rest of the missionaries to return to their homes, indicating that “the time has not yet come for many years for them to receive their inheritance in this land.”^[8]Revelation August 1, 1831. See: JosephSmithPapers.org.

Another revelation, now Doctrine and Covenants 60, instructed the returning missionaries to travel on the Missouri River east to St. Louis.^[9]The group likely consisted of Joseph Smith, Sidney Rigdon, Oliver Cowdery, Sidney Gilbert, W. W. Phelps, Reynolds Cahoon, Samuel Smith, Ezra Booth, Frederick G. Williams, Peter … Continue reading There Joseph and Sidney Rigdon would travel speedily to Cincinnati, Ohio, to preach, while the others were to travel “two by two & preach the word not in haste among the congregations of the wicked.”^[10]“Revelation, 8 August 1831 [D&C 60],” josephsmithpapers.org.

They embarked in canoes for St. Louis on August 8, 1831. The Missouri River was notoriously difficult to navigate. Steamboat captains dreaded the sawyers, or fallen trees lurking in the river, that frequently wrecked their vessels. The elders would later tell Elizabeth Marsh that the river’s roiling current “look[ed] mad as if it had been cursed.”^[11]Elizabeth Godkin Marsh letter to Lewis Abbott and Ann Abbott, Sept. 1831, Abbott Family Collection, Church History Library, Salt Lake City, as quoted in Matthew C. Godfrey, Mark Ashurst-McGee, … Continue reading

The journey was a contentious one for the elders. Exhaustion, heat, and the treacherous Missouri River frayed their nerves. On their third day on the water, some of the canoes nearly became entangled in the sawyers, which threatened to capsize the canoes, endangering the lives of those who could not swim.

After they made it safely to shore, they continued bickering. Though certainly capable of contention himself, Ezra Booth had little tolerance for it in others. He later observed sarcastically, “These are the leaders of the church, and the only church on earth the Lord beholds with approbation.”^[12]Ezra Booth, in Eber D. Howe, Mormonism Unvailed, 205.

Joseph Smith received another revelation the following morning on the riverbank (Doctrine and Covenants 61), in which the Lord warned them of danger upon the water but said, “It mattereth not unto me … whether they go by water or by land.”^[13]“Revelation, 12 August 1831 [D&C 61],” josephsmithpapers.org.

Joseph proceeded on land the next day with a part of the group. They encountered his brother Hyrum and others who had been delayed and had yet to visit the site for Zion. A revelation (Doctrine and Covenants 62) admonished them, “Continue your Journey, assemble yourselves upon the land of Zion, & hold a meeting & rejoice together & offer a sacrament unto the most high.”^[14]“Revelation, 13 August 1831 [D&C 62],” josephsmithpapers.org; punctuation modernized.

Ezra Booth, on the other hand, decided to get back as quickly as possible rather than preach by the way according to the earlier revelation. He and a few companions traveled the remainder of the journey to Ohio by boat and coach. After his return to Ohio, Ezra Booth left the church and wrote negative things about the Restoration and the Saints. Beginning that October, the Ohio Star, a newspaper located in Ravenna, Ohio, began publishing a series of letters Booth penned, heavily criticizing Joseph Smith and the Church.^[15]Revelations in Context, Ezra Booth and Isaac Morley. Booth’s work in the papers harmed the missionary work of the Church and in process of time Sidney Rigdon challenged him to debate, which Booth declined. Booth eventually “abandoned Christianity and became an agnostic.”^[16]Revelations in Context, see also: J. N. Fradenburgh, History of Erie Conference, 2 vols. (Oil City, Pennsylvania: Derrick Publishing Company, 1907), 1:346.

Dangers upon the waters D&C 61.13-22

This passage can be a difficult one to navigate. Two commentators shared the following:

In the Creation God blessed the waters to bring life forth abundantly (Genesis 1:20). Such conditions will not continue as we draw nearer to the days alluded to in these verses. Apparently, John the Beloved has been involved in bringing to pass the vision he was shown concerning destruction of life in the waters. He wrote that he saw in vision “as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter” (Revelation 8:8-11). There is no key given in scripture as to the details concerning the fulfillment of this destruction. Clearly, the devastating events are in the future.^[17]McConkie and Ostler, Revelations of the Restoration, 440-441.

D&C 61.17 I, the Lord, in the beginning cursed the land

This refers to the Lord’s words to Adam after he partook of the forbidden fruit: “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground” (Genesis 3.17-19).

I blessed it, in its time, for the use of my saints. The fulfillment of this promise has come a little at a time. The Prophet Joseph Smith and the Saints turned a virtual, mosquito- infested swamp along the Mississippi River into Nauvoo, the City Beautiful. Later, those pioneers who settled the barren regions of the western United States saw the desert “rejoice, and blossom as the rose” (Isaiah 35.1). In both instances the faith and determination of the Saints was blessed from on high. A future millennial day will see greater changes, “for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water” (Isaiah 35.6-7).^[18]McConkie and Ostler, Revelations of the Restoration, 441.

61:19 The destroyer rideth upon the face thereof

It is not clear if this destroyer is an angel of God or a devil. On other occasions when the destroyer is mentioned in scripture, he is a servant of God. For example, at the time of the first Passover in ancient Egypt, death was sent to all households that did not have the blood of a lamb upon their doorposts. But faithful Israelites were protected; the Lord promised them that he would “not suffer the destroyer to come in unto your houses to smite you” (Exodus 12.23). In our dispensation, when the Saints were being driven from Zion, the Lord declared, “Behold, the destroyer I have sent forth to destroy and lay waste mine enemies; and not many years hence they shall not be left to pollute mine heritage, and to blaspheme my name upon the lands which I have consecrated for the gathering together of my saints” (D&C 105.15). In a similar vein, “angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to” destroy the wicked (D&C 86.5). Likewise, the revelation given to John the Beloved, referred to in this section, mentions several angels who send plagues and calamities upon the earth (Revelation 8-10, 15-18). Given that the destroyer rides upon the waters by the Lord’s decree, it seems likely that the being seen in vision by William W. Phelps was a servant of God.

On the other hand, Joseph Fielding Smith wrote concerning this decree, “These brethren, while encamped at McIlwaine’s Bend on the Missouri, beheld the power of the destroyer as he rode upon the storm. One of that number saw him in all his fearful majesty, and the Lord revealed to the entire group something of the power of this evil personage. It may seem strange to us, but it is the fact that Satan exercises dominion and has some control over the elements. . . . Paul speaks of Satan as the ‘prince of the power of the air.’ (Eph. 2.2.) The Lord revealed to these brethren some of the power of the adversary of mankind and how he rides upon the storm, as a means of affording them protection. They were commanded to use judgment as they traveled upon these waters, and the saints coming to Zion were instructed to travel by land on their way up to Zion. Moreover, notwithstanding the great power of Satan upon the waters, the Lord still held command and he could protect his people whether on land or by water as they journeyed.”^[19]Ibid., See also: Joseph Fielding Smith, Church History and Modern Revelation, 1:224-25.

D&C 61.13-22 An Ancient Outlook for Modern Consideration

From my reading of how the ancients viewed the cosmic sea, and the watery abyss associated with chaos, this entire revelation, which is couched in imagery from John’s apocalypse,^[20]See D&C 61.14 and Revelation 8. In Revelation 8 we read: And the seven angels which had the seven trumpets prepared themselves to sound. The first angel sounded, and there followed hail and … Continue reading must be given room to be seen through the lens of antiquity. John’s use of this imagery in Revelation 8 gives room for many interpretations of this text. The ancients viewed the cosmic sea as the watery abyss from which creation sprang, as well as the waters that surrounded the earth above the firmament, or raqia.^[21]Peter Enns composes an understandable explanation of how the ancients viewed the cosmos, with the ocean of heaven above the firmament, or raqia. He explains, “The Hebrew word for this … Continue reading The watery chaos formed a barrier to sacred space, both above and beneath the firmament. In this way, God performed an act of creation in which Adam and Eve were in a space of holiness like his, and in this way Adam and Eve were invited to participate in creation. The seas in antiquity represented a border of sorts, and in stepping across this boundary, man was entering into liminal space, a place where the watery chaos could have potential to either bring man down into the depths of the tehom,^[22]Tehom is the word that is associated with the watery chaos of things that existed prior to God’s creative action that ordered the cosmos. It is associated (probably) with Tiamat, the … Continue reading the chaos, or he could pass over the waters and enter into a new dimension, a new relationship with God. Even the word for sea in Hebrew is associated with chaos, as the word yam^[23]Yam is sometimes spelled Yamm. In the Baal epic or the Baal Cycle, Yam is a god that rebels against the father god El. In the beginning of creation, El, the father of the gods, bestows the divine … Continue reading יָם, is connected to an Ancient Near Eastern god of chaos. The connection between these words and their origin must be explored if we are to uncover what John is doing with these ideas in his apocalypse.

The entire created order can also be tied to the sea or the waters. In Nephi’s vision of the great and abominable church, he relates the following:

“I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters… and it came to pass that I looked and beheld the whore of all the earth, and she sat upon many waters; and she had dominion over all the earth, among all nations, kindreds, tongues, and people. (1 Nephi 13.13 and 1 Nephi 14.11-12)

The motif of mighty battle between forces of good and evil as they are presented in this vision, combined with the image of the “whore upon the waters” fighting against the “church of the lamb of God” should be read through this lens of antiquity in order to see more fully Nephi’s perspective. The battles on the earth are just a continuation of the wars that occur in the cosmic realm, very much as they are portrayed in Ancient Near Eastern texts.^[24]See the references to the Baal Cycle above. We see similar ideas with the conflict between Marduk and Tiamat. With these ideas addressed, we are prepared to read Margaret Barker’s analysis of the sea as it relates to the created order and the temple of the Israelites.

She writes:

The courtyard was furnished with bronzes. Two bronze pillars stood in front of the entrance… Some have suggested that the pillars represented sacred trees, fertility symbols. There are stylized trees standing on either side of the entrance on several models of shrines which have been unearthed… to the south east of the temple there was the bronze ‘sea’. This was an enormous bronze basin of water, ten cubits in diameter, i.e. half as wide as the temple itself. It was supported on twelve oxen, in four groups of three, and it was for the priests to wash in (1 Kings 7.23; 2 Chronicles 4.1-6). In later interpretation, as we shall see, the whole of this courtyard represented the sea; the entire temple complex ‘was’ the creation, with the temple as the created and ordered firmament in the midst of a hostile sea. This bronze sea was probably the concrete representation of the sea which features in Israel’s myths.^[25]Margaret Barker, The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem, Sheffield Press, 2008, p. 29-30. Later Barker writes, “A tradition attributed to Rabbi Pinhas ben Ya’ir, … Continue reading

The Babylonian Talmud remembers that the white and blue marble of the temple walls looks like the waves of the sea (b. Sukkah 51b). All these are later texts, written after the temple had been destroyed, but Josephus, who knew the temple, also said that the outer courtyard represented the sea…^[26]Barker, Gate of Heaven, 65.

Psalm 93 describes the Lord enthroned in majesty, as mightier than the floods and the waves of the sea. Psalm 29.10 is similar:

The Lord sits enthroned over the flood.

The Lord sits enthroned forever.

Since the throne was in the temple, this is a picture of the creator who has triumphed and is literally enthroned in his sanctuary over the floods he has subdued. Psalm 24 says that the Lord has established the world upon the seas, and immediately asks: “Who shall ascend the hill of the Lord?” (Psalm 24.3), implying that the established place is the holy hill, the place of security for his people. The ancient poem now incorporated into Exodus (The Song of the Sea, Exodus 15) tells of the Lord bringing his people through a terrifying sea (hence into inclusion in this story) but it does not end with the rest of the Exodus story. In its original setting it did not describe the events of the Exodus. The poem in fact tells the ancient story of the creation:

Thou wilt bring them in, and plant them on thy own mountain, the place, O Lord, which thou hast made for thy abode, the sanctuary, O Lord, which thy hands have established (Exodus 15.17).

This, incidentally, is a good example of myth at work; the events of history are set in an existing framework, and the creation of the chosen people as a result of the Exodus is told in terms of the creation of the world from the primeval seas, e.g. Pss 33.7; 74.13; 89.9; Jeremiah 5.22, and the stories about King David subduing the subterranean waters before the building of the temple are a variation on the same theme…

Paradise, whether described as the garden or as the place of the heavenly throne, was also surrounded by sea. A text from the first century A.D. described how Adam was led back to Paradise by the archangel Michael. He froze the waters around Paradise, so that they could cross (Life of Adam and Eve 28.4).^[27]Barker, p. 66-67. The Life of Adam and Eve was probably textualized by a Jewish author who lived in Palestine around the end of the first century B.C. The author may have had affinities … Continue reading

Raphael Patai makes the connection with the sea and the courtyard when he writes:

The Egyptian temple was built in the semblance of the world such as the Egyptians knew it… each received a decoration appropriated to its meaning… the Temple of Jerusalem, in connection with which rabbinic legends have elaborated this microcosmic interpretation down to its minutest detail. Rudiments of this conception are discernible already in Psalms 78 and 69:

“And he built the sanctuary like high (places), like the earth which he hath established forever.”

Gray, in fact, contended that Solomon’s temple may have been built in accordance with cosmic speculation. Be this as it may, it is certain that in Talmudic times cosmic significance was attached to the Temple. The sages stated that “the Court surrounds the Temple just as the sea surrounds the world.” The temple of Herodes, the Talmud states, was built of white and blue marble and alabaster, one row set inwards, the other protruding. When Herodes wanted to coat the walls with gold, the sages dissuaded him, saying, “Let it be, it is more beautiful so, for it looks like the waves of the sea.”^[28]Raphael Patai, Man and Temple In Ancient Jewish Myth and Ritual, Thomas Nelson and Sons, 1947. p. 106-108. See also G. Buchanan Gray, Sacrifice in the Old Testament, Oxford, 1925, p. 152.

With this brief introduction into the idea of the watery chaos, creation, and the battle with forces at work against the cosmic order, we can begin to see D&C 61 from another perspective. “These waters,” the Missouri river that these specific elders were traveling upon, was dangerous. The fallen trees in the water, the contention the elders were engaged in, all combined together to create a constellation of ideas that probably influenced Phelps’ visionary experience. I cannot speak to the validity of Phelps’ visionary claims, but from my studies of ancient myth and scriptural textualization, in concert with my understanding of John’s apocalypse, I begin to see things a little bit differently than what is commonly said or assumed about this passage of scripture.^[29]As one commentator has written, “The connection between missionary policy and the reference to the “destroyer” riding the face of the waters in D&C 61 is a persistent Mormon urban legend. … Continue reading Perhaps this passage could be read in connection with 1 Nephi 13-14. The waters as a representation of nations, kindreds, tongues, etc., all as a composite symbol of the world and things associated with chaos. Certainly the waters represent the power to heal, cleanse, and life. But in this specific context, in conjunction with the ancient texts and their assumptions, all things outside of the created order are tehom, or chaos, a watery abode that must be subdued, controlled, and kept in its place.

The Congregations of the Wicked – 61.30, 32, 33, and 62.5

In D&C 62.5 the “congregations of the wicked” are also called “the inhabitants of the earth,” something this is a bit less offensive than calling these people “the congregations of the wicked.” In the historical record we are told:

“At the time of this revelation, Cincinnati was only a village, yet it was like other western towns such as Independence, the gathering place of many who had been forced to flee from the larger cities because of the violation of the law. In all the border towns in that day wickedness to a very great extent prevailed”^[30]Joseph Fielding Smith, Church History and Modern Revelation, 1:225.

D&C 62

Historical Context

As the Prophet Joseph Smith and his company continued their return journey from Zion to Ohio, they met with another group of elders who were still on their way to Independence, Missouri. These two missionary companionships— Hyrum Smith and John Murdock, and David Whitmer and Harvey Whitlock (D&C 52:8, 25)—were about three weeks behind the elders that arrived with Joseph and dedicated the land for the building up of Zion. These latter four elders had invested their efforts in testifying to the people of the restoration of the gospel rather than traveling speedily to Zion. The Prophet Joseph Smith wrote, “On the 13th [August] I met several of the Elders on their way to the land of Zion, and after the joyful salutations with which brethren meet each other, who are actually ‘contending for the faith once delivered to the Saints,’ I received the following…”^[31]History of the Church, 1:205.

The testimony which ye have borne is recorded in heaven… and your sins are forgiven you. D&C 62.3

The angels of heaven rejoice when we are filled with the Spirit and bear faithful testimony. Bearing Spirit-inspired testimony is an indication that we have received the power of the Holy Ghost into our lives. “A testimony of the truth is more than a mere assent of the mind,” taught President Joseph F. Smith; “it is a conviction of the heart, a knowledge that fills the whole soul of its recipient”^[32]Joseph F. Smith, Gospel Doctrine, 364. The Spirit bears witness to those who hear or read the words of truth in the message of the testimony. These powerful declarations of truth influence individuals on both sides of the veil. Further, they are recorded that they might strengthen the convictions of those who read them. Thus, “all who bear testimony by the power of the Holy Ghost are blessed,” explained Elder Bruce R. McConkie; “their inspired utterances are recorded in heaven for the angels—their fellowservants—to look upon.”^[33]McConkie and Ostler, Revelations of the Restoration, 445. See also: Bruce R. McConkie, Mortal Messiah, 3:38.

Section 63

Historical Context

For the Prophet to leave the Saints in Kirtland and travel to Missouri meant that he would be away from June 19 to August 27, 1831. The Lord had instructed the Prophet while on his way home that it was time for him, Sidney Rigdon, and Oliver Cowdery to turn their attentions from missionary work to strengthening the members back in Kirtland, “for their labors even now are wanted more abundantly among [the brethren] than among the congregations of the wicked.” (D&C 61:32)  Mercifully, the Prophet returned to find things in a much better condition than when he had first come to Kirtland from New York when many of the Saints were caught up in strange spiritual manifestations.^[34]Joseph Smith came back from his New York trip to some bizarre spiritual practices among some of the Saints. Joseph Smith gave this warning to the Saints, “Nothing is a greater injury to … Continue reading

At this time the focus of the membership was on the building of Zion. While the Brethren had been in Missouri, the Lord revealed unto them that the New Jerusalem would be built up in Jackson County (D&C 57:1-3). This news did not arrive back in Kirtland until some of the missionaries returned from their journeys.  

Joseph Fielding Smith said:

When the report spread among the members of the Church that the Lord had revealed definitely where the city New Jerusalem was to be built, naturally there was rejoicing and many expressed the desire to know what they were to do in order to obtain inheritances. The Lord has given instruction repeatedly that all who go to Zion shall obey His law-the celestial law on which Zion was to be built. Those who were weak in the faith, or indifferent to the commandments, were warned that they would not be made welcome in that land unless they repented. ^[35]Joseph Fielding Smith, Church History and Modern Revelation, 1:229.

Signs come by faith – 63.8-15

We discussed in this podcast the historical connection between the warning of one who seeks signs but lacks faith and how these ideas were related to Ezra Booth. For some of the accounts of Booth’s experience witnessing Elsa Johnson’s healing, you can read these accounts here.

The idea that faith could come by seeing a sign is both a delusion and a contradiction. Such a notion supposed that a sign will substitute for faith. In effect that attitude says, Remove the need for faith and I will have faith. By contrast it is understood among those having the Spirit that faith precedes the miracle—that the miracle is the reward of faith, not the author of it.

Exercising faith brings spiritual strength, but sign seeking does not. Ezra Booth was present when Joseph Smith healed the arthritic arm of Alice (or Elsa) Johnson. As a result of this experience, he joined the Church. Soon after his baptism, however, he began to find fault with the Prophet, apostatized, and eventually published newspaper articles against the Church (D&C 71).^[36]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 448.

President Kimball adds insightful commentary to these verses:

In faith we plant the seed, and soon we see the miracle of the blossoming. Men have often misunderstood and have reversed the process. They would have the harvest before the planting, the reward before the service, the miracle before the faith. Even the most demanding labor unions would hardly ask the wages before the labor. But many of us would have the vigor without the observance of the health laws, prosperity through the opened windows of heaven without the payment of our tithes. We would have the close communion with our Father without fasting and praying; we would have rain in due season and peace in the land without observing the Sabbath and keeping the other commandments of the Lord. We would pluck the rose before planting the roots; we would harvest the grain before sowing and cultivating… In each of our lives faith can heal the sick, bring comfort to those who mourn, strengthen resolve against temptation, relieve from the bondage of harmful habits, lend the strength to repent and change our lives, and lead to a sure knowledge of the divinity of Jesus Christ. Indomitable faith can help us live the commandments with a willing heart and thereby bring blessings unnumbered, with peace, perfection, and exaltation in the kingdom of God.^[37]Spencer W. Kimball, Faith Precedes the Miracle, Deseret Book, 1972, 4, 12.

George Q. Cannon helps to explain these ideas:

“If you have power to heal the sick,” exclaims the skeptic, “why don’t you exercise it before the world and make everybody believe you?” Gently, wise scoffer. Faith does not come by seeing signs, but signs come by faith. The healings are not the cause but the effects of faith. They are not given to make people believe, but they follow them that do believe. In his own region of country Jesus did no mighty work, “and he marveled because of their unbelief.” If signs were to create faith, that was the very spot where they were most needed.^[38]Gospel Truth: Discourses and Writings of President George Q. Cannon, selected, arranged, and edited by Jerreld L. Newquist, Salt Lake City: Deseret Book Co., 1987, 421.

Many other prophets have commented on these ideas, helping those outside of faith traditions to understand the role of signs in the lives of believers.^[39]President Joseph F. Smith declared, “Show me Latter- day Saints who have to feed upon miracles, signs and visions in order to keep them steadfast in the Church, and I will show you members of the … Continue reading

In this podcast Bryce referenced sins associated with a telestial state and those associated with a terrestrial state.

Telestial Sins

1. Requiring Signs – D&C 63.7-13.
2. Adultery – D&C 63.14-16.
3. Liars, those who love and make a lie- D&C 63.17.

Terrestrial Sins

1. Those who do not seek the Spirit – D&C 63.54, D&C 45.57.
2. Those who seek to exalt themselves over others – D&C 63.55.
3. Those who take the Lord’s name in vain – D&C 63.58-63.

Adultery… Looking with lust – 63.14-17

Be faithful in your marriage covenants in thought, word, and deed. Pornography, flirtations, and unwholesome fantasies erode one’s character and strike at the foundation of a happy marriage. Unity and trust within a marriage are thereby destroyed. One who does not control his thoughts and thus commits adultery in his heart, if he does not repent, shall not have the Spirit, but shall deny the faith and shall fear (see D&C 42:23; D&C 63:16).^[40]President Howard W. Hunter, “Being a Righteous Husband and Father,” Ensign, Nov. 1994. Brigham Young made this pronouncement: “Joseph said that the Elders of Israel… would … Continue reading

When the earth shall be transfigured… which was shown unto mine apostles upon the mount – 63.21

When the Lord comes again, “the earth will be renewed and receive its paradisiacal glory” (Article of Faith 10). Isaiah prophesied that there will be “a new earth” during the Millennium (Isaiah 65:17). All forms of life—be it plant or animal—that exist on the earth during the Millennium must abide that glory.

Shown unto mine apostles upon the mount – 63.21

 This refers to the events on “an high mountain apart” (Matthew 17:1) to which Jesus took Peter, James, and John. In this revelation we learn that both the Savior his three most trusted apostles were transfigured at that time.

Which account the fulness ye have not yet received – 63.21

We look to a future day when we as a Church have reached sufficient spiritual maturity to be entrusted with the full account of what took place on the Mount of Transfiguration. “It appears that Peter, James, and John received their own endowments while on the mountain. ^[41]Joseph Fielding Smith, Doctrines of Salvation, 2:165. Peter says that while there, they ‘received from God the Father honour and glory,’ seemingly bearing out this conclusion. It also appears that it was while on the mount that they received the more sure word of prophecy, it then being revealed to them that they were sealed up unto eternal life.^[42]2 Pet. 1:16-19; D&C 131:5. See: Bruce R. McConkie, Doctrinal New Testament Commentary, 1:400. Larry Dahl explained further, “This, in fact, is affirmed by the Lord in Doctrine and … Continue reading

Subsequent to the revelation of Doctrine and Covenants 63, Joseph Smith learned further details regarding the events at the Mount of Transfiguration as he worked on his inspired translation of the Bible. From this work we learn that John the Baptist was present on the mount as a spirit being (JST Mark 9:3), and that Moses and Elijah spoke to the Savior “of his death, and also his resurrection, which he should accomplish at Jerusalem” (JST Luke 9:31).

DC 63:3 Who willeth to take even them whom he will take

Endure… do the will… keep the commandments… mysteries… a well of living water springing up unto everlasting life- 63.20-23

To dress and to keep

In Genesis, Adam and Eve are commanded to “dress and to keep” to avad עָבַד and to shamar שָׁמַר the garden of Eden, a prototypical temple (Genesis 2.15).^[43]The same Hebrew verbal form (hithpael) used for God’s “walking back and forth” in the Garden (Gen 3.8), also describes God’s presence in the tabernacle (Lev 26.12; Deut 23.14[15]; 2 Sam … Continue reading In this introductory section of scripture, Adam is dressed in skins by God and later cursed that he will eat his bread by the sweat of his brow.  Eating bread and being dressed by God are both temple ritual proceedings, connected in the Sermon on the Mount (see for example, Matthew 6.25).^[44]The Greek text reads: Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί … Continue reading This part of the Sermon on the Mount is the part of the ritual right before the followers of Jesus enter the gate, in a text whereby they participate in an exchange of Messianic symbols (Matthew 7.1-12).

My friend David Butler has suggested that the curse is the sweat, not the bread part of the textual tradition, since eating the bread of the presence is associated with the temple.^[45]Discussion with David Butler 2020. Likewise, the text implies that childbirth is not a curse, since Eve is associated with life and the purpose of the earth is to make a space for humanity to “be fruitful and multiply,” rather the curse is the sorrow.  If anything, the implication from these early chapters of Genesis is that childbirth, at least in some circumstances, is a sacred act.^[46]See: LDS Symbolism in Childbirth, an LDS Perspective. The commentary on this post incorporates so many points that taken together, form a tapestry of ideas and principles that invite revelation … Continue reading

Adam is commanded to ‘work’ avad and ‘keep’ shamar the Garden of Eden.  These are temple-priestly verbs – avad means to perform ordinances, and shamar means to keep covenants.^[47]The two Hebrew words for “cultivate and keep” (respectively, ʿāḇaḏ and šāmar) are usually translated “serve and guard.” When these two words occur together later in the … Continue reading It is remarkable, then, that the same words reappear in the story of Cain.  Cain, first of all, is given to Eve by the Lord (like Samuel and Jesus), punning on the sound of the name ‘Cain’ in Hebrew (Hebrew prophets, including Nephi, thrive on puns and wordplay).^[48]Cain, קַיִן H7014, is the same as קַיִן (H7013) (with a word-play upon the affinity to קָנָה (H7069), the word qānâ, meaning “to buy,” “get” or “purchase.”  In Hebrew, Cain is an avad עֹבֵד of the earth – not a ’tiller,’ but a ‘worker,’ using the same word that means ‘perform ordinances.’  Interestingly, his brother Abel is a shepherd, a common image for priests and kings.^[49]Achaean writings pay poetic homage to their kings in referring to them as shepherds. In Homer’s Iliad, more than twelve references to kings as “shepherd of their people” can be found.  In … Continue reading  In terms of language, the story we’re told here is about a rivalry between two priests.  After Cain kills Abel, he justifies himself by asking “am I my brother’s keeper?” (Genesis 4.9), where ‘keeper’ is shamar.  Cain is an avad, a temple priest, but he does not shamar, keep his covenants. This is an issue that is discussed in D&C 63^[50]Verily, I say unto you, there are those among you who seek signs, and there have been such even from the beginning; But, behold, faith cometh not by signs, but signs follow those that believe. Yea, … Continue reading and throughout much of the text of Isaiah, as well as a concern brought up in Section 1 of the Doctrine and Covenants.

Essentially Cain was one who was avedding, but not shamaring… Both are essential in this context of Zion in order to be one “at the well” or the spring, experiencing “everlasting life,” all temple images related with revelation and coming into the presence of the Gods. We even see these ideas in Hesiod’s Theogony right at the beginning of the text when the Muses are dancing in a circle around the altar of Zeus at the peak of Mount Helicon.^[51]Indeed, even the name of Mount Helicon can be associated with the ritual prayer circle of the ancients, as it can mean “to turn, or revolve.” This mountain, sacred to the Muses, was the setting … Continue reading

I have sworn in my wrath and decreed wars… and the wicked shall slay the wicked – 63.33

The Lord stated in D&C 63.33-34, “I have sworn in my wrath, and decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come upon every man, and the saints shall hardly escape…”^[52]The Lord warned the Saints that they too would be affected by the ravages of inhumanity and destruction caused by the wars of men. Regarding the great wars of devastation that are prophesied, Nephi … Continue reading

Mormon gives his commentary In the Book of Mormon regarding this idea:

But, behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished; for it is the wicked that stir up the hearts of the children of men unto bloodshed. (Mormon 4.5)

“God is not pleased either with war,” declared President Heber J. Grant and his counselors in the First Presidency, “or with the wickedness which always heralds it. When He uses war, it is to wipe out sin and unrighteousness.”^[53]Conference Report, October 1940, 6. Wickedness is the cause of all war. When men harden their hearts against the light of Christ, it will cease to strive with them. They then are left to themselves, and Satan has power and dominion over them. They rise up against one another in senseless wars and bloodshed. When the Lord says that he has “decreed wars on the face of the earth,” we must not suppose that he condones war. Rather, the decree is that as men wax cold in iniquity, war will be the result, war in which the wicked will slay one another. Brigham Young explained, “God has decreed and foreordained many things that have come to pass, and he will continue to do so; but when he decrees great blessings upon a nation or upon an individual they are decreed upon certain conditions. When he decrees great plagues and overwhelming destructions upon nations or people, those decrees come to pass because those nations and people will not forsake their wickedness and turn unto the Lord.”^[54]Journal of Discourses, 10:324.

Titus Billings is to dispose of the land – 63.39

These verses refer to the Isaac Morley farm and the Whitney store. Before the missionaries arrived in Kirtland, Isaac Morley and Titus Billings had joined with others of like mind in a communal order. They lived together on the Morley farm in a group known as “the family.” When the Prophet Joseph Smith relocated from New York to Ohio, he stayed the first few months on the Morley farm and had a small log house built for him and his wife (D&C 41:7). Apparently, while Brother Morley traveled to Missouri, Titus Billings was left in charge of the farm.^[55]McConkie and Ostler, Revelations of the Restoration, 454.

Titus Billings

According to family tradition, stonemason Titus Billings was the second person baptized in Kirtland, Ohio, and among the first appointed by revelation to move to Jackson County, Missouri.^[56]Susan Easton Black, Who’s Who in the Doctrine and Covenants, Bookcraft, 2001, 23. He consecrated his land and went to Jackson County, in obedience to instruction.

In exchange for his consecration, Titus was given a lease and a loan known as his inheritance:

Be it known, that I, Edward Partridge, … do lease unto Titus Billings, of Jackson county, … the following described piece of parcel of land, being a part of section No. Three, township No. forty-nine… And also have loaned the following described property, viz:-Sundry articles of furniture, valued fifty-five dollars twenty-five cents; also two beds, bedding and clothing, valued seventy-three dollars twenty-seven cents… also one horse, two cows, two calves, and two wagons… ^[57]Ibid., see also: Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-51], … Continue reading

In 1834 Titus rented a small home in Clay County, then moved to Caldwell County, where he served as counselor to Bishop Partridge. Because of the violence in Missouri during this time, Titus had to defend the Saints at the Battle of Crooked River. His son wrote: “My father, Titus, said the bullets were flying all around him but he had no fear until he saw brother [David W.] Patten fall. Then he stepped behind a large tree until the firing was over… When he came home he was completely worn out as he had no rest for four or five nights. He told mother he wanted to sleep two hours…He had only slept one hour when a knock came on the door.”^[58]Ibid., As cited in Melvin Billings, ed., “Titus Billings, Early Mormon Pioneer” (no publisher, no date), pp. 20-21.

Hosea Stout had come to inform him that “all the brethren that were in the battle had to flee within two or three hours. Mother baked [Titus] as much bread as she could and he left the family without a spoonful of flour in the house.” His escape from Mormon enemies was plagued with starvation and frostbite. “For three days and nights they had only slippery elm bark for food. Father’s feet were frozen so badly the flesh came off in pieces.”^[59]Ibid., As cited in Melvin Billings, ed., “Titus Billings, Early Mormon Pioneer” (no publisher, no date), p. 21. In his Missouri redress petition, Titus decried the atrocities, declaring, “Never have had a writ served upon me not broken the law in one instance and now I say that these things have come upon us on account of the religion which we profess.”^[60]Ibid., As cited in Clark V. Johnson, ed., Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict, Provo, Utah: Religious Studies Center, Brigham Young University, 1992, 140.

He found safety in Lima, Illinois, where his family joined him in 1839. From 1839 to 1845 he served as president of the Lima Branch and as colonel in the Sixth Regiment of the Silver Greys.^[61]Ibid., See diary of Hosea Stout, 2 vols., typescript, 2:42, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah. In 1845 the burnings of homes and small shops in Lima forced Titus and his family to flee the settlement. They initially moved to Nauvoo, but when threats of violence increased they were compelled to leave Illinois for the unknown rigors of the Iowa wilderness.

In Iowa Titus was selected to be president of the small Running Water encampment until he migrated to the Salt Lake Valley, serving as a captain of fifty in the Heber C. Kimball company of 1848. Soon after traversing the Rockies he accepted a mission call to help settle the Sanpete Valley. He is remembered for helping build the fort and one of the first two houses in the small settlement of Manti. He served as a captain in the local militia before moving to Provo in 1863. Titus Billings died three years later at the age of seventy-two.

Newel K. Whitney and his store – 63.42-45

The second property of importance was the store owned by Newel K. Whitney. This store became the headquarters for the Church after the Prophet’s second journey to Missouri to set up a branch of the United Firm in Zion (D&C 82-83; for more on the United Firm, see D&C 78:3-4).^[62]The United Firm was an administrative organization that oversaw the expenditure of Church funds between 1832 and 1834. In March 1832, the Lord commanded Joseph Smith to establish this organization to … Continue reading

The store was on the main floor; the Prophet and his family occupied the second level as their home. Many revelations of the Doctrine and Covenants were received in the store, and the School of the Prophets was first held there (D&C 84-98, 101). Newel was a significant contributor to the financial viability of the Church in Ohio during this time,^[63]See footnote 15 above. giving his all to the cause of Zion, even until his death in 1850, dying at the age of 55.

63.49 Blessed are the dead that die in the Lord

It is worth noting that Polly Knight had just died previous to this and the other revelations received in August 1831. She was a worthy soul who gave her life to the cause of Zion, and her death was probably on Joseph Smith’s mind as he received this revelation (see also D&C 63.3 and 59.2).

Heber C. Kimball had this to say about death and hell:

Death is merely a sleep to the body, and all the fear I have concerning it… arises from my traditions. I was taught in my youth that after death I had to go directly into the bowels of hell, and go down, down, down, because there is no bottom to it. I am not troubled about any such thing as that, for I never expect to see any worse hell than I have seen in this world. And those who do not the works of righteousness, and are not worthy to be gathered with the spirits of the Saints, [who] will go into precisely such society in the world of spirits, as they are now in.^[64]Journal of Discourses, 3:161.

Children shall grow up until they become old… changed in a twinkling of an eye – 63.51

When Christ comes the second time there will be righteous mortals, both children and adults, then living upon the earth who will be lifted up while the earth is changed and who will then continue to live out their mortal lives in the paradisiacal environment of the millennial kingdom. Adult mortals will continue to marry and bear mortal children during the Millennium, so that mortals will continue to be upon the earth during the entire thousand-year period. When these persons have lived their allotted mortal time, they will pass through the changes of death and resurrection in the “twinkling” of an eye. Old and frail mortals will be changed into glorified, resurrected beings very quickly (see v. 51).^[65]Dean Garrett and Stephen Robinson, Commentary on the Doctrine and Covenants, Volume 2.

Foolish virgins among the wise – 63.54

The Church will have members numbered among both the righteous and the wicked until the Lord returns in glory. The day of separation is a work directed by the Master and his angels and not left to mortal man. Thus, there is no guarantee of salvation for those who claim membership in the Lord’s church. The foolish members of the kingdom who fail to live the laws revealed by God will be cut off with the rest of the wicked. This revelation, directed to the members of the Church, identifies two sins that the Saints are commanded to repent of or be cast down to hell—adultery and lying (vv. 14-19).^[66]McConkie and Ostler, Revelations of the Restoration, 455.

63.56 His writing is not acceptable

This is a comment about Sidney Rigdon’s first description of Zion that we mentioned in our podcast covering D&C 58.^[67]Go to minute mark 29:00 of Episode 104 for more on this subject. See also the notes for this podcast here.

Let Joseph and Sidney seek them a home – 63.65

The Prophet and Sidney Rigdon prepared to move to Hiram, Ohio, soon after receiving this revelation. Joseph and his family were welcomed into the home of John and Alice (or Elsa) Johnson. Sidney’s family lived in a log home located across the street from the Johnsons.^[68]McConkie and Ostler, Revelations of the Restoration, 457. While Joseph and Emma lived with the Johnson family in their home in Hiram, Ohio. Joseph received 16 revelations that are now included in the Doctrine and Covenants.

---

---