Thoughts on Lesson Eleven


Date: FEBRUARY 1829

During the month of February 1829, Joseph Smith Sr. and his wife, Lucy, traveled to Harmony, Pennsylvania, to visit with their son Joseph and his wife, Emma. They had not seen Joseph since he left in the sorrowful circumstances following the loss of the 116 pages of the Book of Mormon manuscript. After receiving the news that the Lord had restored the ancient record and the gift of translation to his son, Joseph Smith Sr. asked his son to inquire in his behalf relative to his duty. This revelation is the result of that inquiry.

4:1 A marvelous work is about to come forth. The marvelous work to which reference is made is the Book of Mormon and the restored Church. The language is that of Isaiah, the great prophet of the Restoration. Speaking for the Lord, he wrote, "Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (Isaiah 29:14).

4:2 The measure of our love for God is found in the way we live his gospel and labor in his cause. Our service to him ought to always represent the "first fruits" or the best we have to offer. Surely, we would not give Christ the scraps from our table but rather the seat of honor. Anciently, the law of sacrifice required the best of one's flocks--the breeding stock-- and the best of their fruits, the prized seed. Such an offering attested that God and the things of his kingdom came first, that our first love was not for the earth and its goodness but rather for the goodness of heaven. So it must ever be among his people.

4:4 Field is white already to harvest. The hearts of many are ready to accept the gospel and unite themselves with the house of faith.

He perisheth not, but bringeth salvation to his soul. Those who dedicate their efforts to bringing others to salvation save their own souls in the process. The Savior provided the perfect example of this process in his mortal ministry and invited all to follow him. Those who take upon them the name of Jesus Christ and covenant to enter into a partnership of caring about others and serving God with all of their souls receive grace for grace. The Lord strengthens them and enlarges their capacity to bless the lives of those they serve. The spiritual growth and testimony that comes through experiences gained in the service of God can be stored up, like summer wheat for the winter season. When winter storms blow in the paths of people who have faithfully served and developed this spiritual strength, they are able to endure in faith to the end.

4:6 Remember faith . . . charity. These same qualities are mentioned by the apostle Peter in 2 Peter 1:5-10. He indicates that there is an additive order to the attaining of these attributes. Virtue is added to faith, knowledge is added to virtue, and so on. These characteristics are also mentioned in the instructions on priesthood in Doctrine and Covenants 107:30. In both instances, readers are promised that "if these things abound in them they shall not be unfruitful in the knowledge of the Lord" (D&C 107:31). Of these qualities Peter says, "If ye do these things, ye shall never fall" (2 Peter 1:10).


Date: MAY 1829

This revelation appears to have been given after the restoration of the Aaronic Priesthood, which took place 15 May 1829. Joseph Smith recounted, "We were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. We had been threatened with being mobbed from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay.

"After a few days, however, feeling it to be our duty, we commenced to reason out of the Scriptures with our acquaintances and friends, as we happened to meet with them. About this time my brother Samuel H. Smith came to visit us. We informed him of what the Lord was about to do for the children of men, and began to reason with him out of the Bible. We also showed him that part of the work which we had translated, and labored to persuade him concerning the Gospel of Jesus Christ, which was now about to be revealed in its fulness. He was not, however, very easily persuaded of these things, but after much inquiry and explanation he retired to the woods, in order that by secret and fervent prayer he might obtain of a merciful God, wisdom to enable him to judge for himself. The result was that he obtained revelation for himself sufficient to convince him of the truth of our assertions to him; and on the twenty- fifth day of that same month in which we had been baptized and ordained, Oliver Cowdery baptized him; and he returned to his father's house, greatly glorifying and praising God, being filled with the Holy Spirit.

"Not many days afterwards, my brother Hyrum Smith came to us to inquire concerning these things, when at his earnest request, I inquired of the Lord through the Urim and Thummim, and received for him the following . . ." (History of the Church, 1:43-45).

11:1-9 Verses 1 through 9 in Doctrine and Covenants 11 are identical to verses 1 through 9 in section 6. Verses 1 through 5 are also repeated in sections 12 and 14. Such repetition is no more unusual than a teacher saying the same thing to different classes or a missionary responding to different people in the same way when they have asked the same question.

11:10 Thou shalt have a gift. The gift referred to here is the gift of the Holy Ghost. This, surely one of the greatest of all the gifts of God, comes by the laying on of hands after the ordinance of baptism. Hyrum was baptized 29 June 1829 in Seneca Lake by Joseph Smith. He received the gift of the Holy Ghost at the meeting at which the Church was organized on 6 April 1830. Thereafter, other gifts followed, including the gifts of prophecy and revelation, which would attend his ministry (vv. 21-22).

11:12-14 These verses give us the standard by which we discern spirits. That which comes from God will always lead us to do good, to do justly, to walk humbly, and to judge with a righteous judgment. Any spirit or influence that fails to do this does not come from the God of heaven. The Spirit of the Lord will always bring light, not darkness; understanding, not confusion; joy, not sorrow; peace and assurance, not uncertainty. It is by this Spirit, Hyrum is told, that he can know all things pertaining to righteousness.

11:16 This verse was written in May 1829 before the publication of the Book of Mormon, the organization of the Church, or before Hyrum had been baptized or had the gift of the Holy Ghost confirmed upon him.

11:19 We do not understand the text to be saying that Hyrum would play a role in translating the Book of Mormon but rather that he would assume a prominent role in proclaiming the book and its truths. It appears to be this assistance in bringing forth the Book of Mormon that qualified Hyrum Smith to become one of the Eight Witnesses (Ether 5:2; Testimony of the Eight Witnesses).

11:21-22 The special gift given Hyrum would center in his ability to declare with great power the message of the Restoration. Given that we cannot teach that which we do not know, it was required that he prepare himself that he might be a suitable companion of the Holy Spirit. The scriptures were to constitute the foundation of his understanding. Hyrum was to become a student of the Bible ("my word which hath gone forth among the children of men") and the Book of Mormon ("my word which shall come forth among the children of men"). Building upon the foundation of these books, he would enjoy the Spirit of revelation and much would be added to his understanding that reached beyond the written word.

Explaining the principle here involved, Elder Bruce R. McConkie has said, "Those who preach by the power of the Holy Ghost 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. Hence, as to 'preaching the word,' the Lord commands his servants to go forth 'saying none other things than that which the prophets and apostles have written, and that which is taught them by the Comforter through the prayer of faith' (D&C 52:9). 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" (Promised Messiah, 515-16).

11:25 Deny not the spirit of revelation. To deny the Spirit of revelation is not only to close the windows of heaven to further light and knowledge but also to lose the understanding of the divine word already given. "I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have" (2 Nephi 28:30).

11:30 Hyrum's position was much like that of the meridian twelve of whom the Savior said that they would "receive power" after that the Holy Ghost had come upon them (Acts 1:8). He is promised that he will be given power to become a son of God. That is, he will be spiritually adopted by covenant into the family of God, thus he becomes an heir of God and joint- heir with Christ (Romans 8:17), having rightful claim upon all that the Father has (D&C 76:95; 84:38; 93:19).


Date: MAY 1829

The following revelation was received by the Prophet for Joseph Knight at Harmony, Susquehanna County, Pennsylvania, in May 1829. "An old gentleman came to visit us," the Prophet noted, "of whose name I wish to make honorable mention-- Mr. Joseph Knight, Sen., of Colesville, Broome county, New York, who, having heard of the manner in which we were occupying our time, very kindly and considerately brought us a quantity of provisions, in order that we might not be interrupted in the work of translation by the want of such necessaries of life; and I would just mention here, as in duty bound, that he several times brought us supplies, a distance of at least thirty miles, which enabled us to continue the work when otherwise we must have relinquished it for a season.

"Being very anxious to know his duty as to this work, I inquired of the Lord for him, and obtained the following . . ." (Smith, History of the Church, 1:47-48).

12:8 Wealth, intelligence, or other qualities held in high honor by the world do not qualify one to be of service in the kingdom of God. Rather, such simple virtues as humility, love, faith, hope, charity, and temperance prove attractive to the light of heaven and the companionship of the Holy Ghost.


Date: JUNE 1829

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

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

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

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

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


14:7 If you keep my commandments and endure to the end. Many of the revelations in the Doctrine and Covenants, such as this one, were first given as personal instructions, warnings, and encouragement to early investigators and members of the Church. They can be likened to patriarchal blessings, which often give similar counsel and warning. This admonition was of special importance to David Whitmer. Even though he was one of the three witnesses to the Book of Mormon, he lost the Spirit and was excommunicated from the Church in 1838. Although he never denied his testimony of the Book of Mormon, he was a constant critic of Joseph Smith and died outside the Church. We note with particular interest that when Moroni showed the Three Witnesses the plates, he turned directly to David Whitmer and said, "David, blessed is he that endureth to the end" (Roberts, Conference Report, October 1926, 126). 14:11 Ye shall be blessed both spiritually and temporally. David Whitmer had already received a witness to the Lord's promise. In the preparation to move the Prophet Joseph Smith and Oliver Cowdery to his father's farm, there were several manifestations of divine intervention, which brought both spiritual and temporal blessings. When Oliver Cowdery's letter arrived at the Whitmer home requesting that David travel to Harmony, Pennsylvania, to transport him and Joseph to Fayette, the family was not certain how to respond. David Whitmer explained, "I did not know what to do, I was pressed with my work. I had some 20 acres to plow, so I concluded I would finish plowing and then go. I got up one morning to go to work as usual, and on going to the field, found between five and seven acres of my ground had been plowed during the night.

"I don't know who did it; but it was done just as I would have done it myself, and the plow was left standing in the furrow" (Millennial Star, 49:772).

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

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

"'Why?' she said, in surprise. 'Was it not all spread yesterday?'

"'Not to my knowledge,' answered David.

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

"David made considerable inquiry in regard to the matter, both among his relatives and neighbors, but was not able to learn who had done it. However, the family were convinced that there was an exertion of supernatural power connected with this strange occurrence" (Smith, History of Joseph Smith, 1996, 193-94).

As if this was not enough to convince the Whitmers that the Lord had chosen Joseph Smith to be his servant, David related: "When I arrived at Harmony, Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had told him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped the next night, etc., and that I would be there that day before dinner, and this was why they had come out to meet me; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished" (Millennial Star, 49:772).


15:6 The thing which will be of the most worth . . . declare repentance. As a woman grows in grace and goodness by giving birth to a child and then raising it to maturity, so the elders of Israel grow in like manner by teaching the gospel of repentance and nurturing those newly born into the faith. Such a course brings with it its own reward--not just in the worlds to come but in the present estate-- for as they aid in the spiritual development of others so they sustain their own growth. Such a course is the most perfect illustration of the principle that one reaps as he has sown (D&C 6:3).


16:1-6 Doctrine and Covenants 15 and 16 are identical save the names John and Peter in verse one and the word "unto" in verse 5 of section 16, which was inserted after 1843. They are the only known revelations to have been given in exactly the same wording. Similar to the first six verses of sections 6, 11, 12, and 14, the parallel wording indicates that the messages were directed intimately to the recipients but also to "all those who have desires to bring forth and establish this work" (D&C 12:7). Like mission calls that are extended today, the wording of each call is identical. Nonetheless, the recipients esteemed the call as an intimate revelation giving direction to their service in the kingdom of God.

The publication of these three sections (D&C 14-16) illustrates the importance that Joseph Smith and those who assisted in the Restoration attached to the Lord's words. Elder John A. Widtsoe explained:

"The Doctrine and Covenants is a compilation of the revelations received by Joseph Smith to individuals and for the guidance of the Church. From the first years of the work the Prophet kept every scrap of paper pertaining to the progress of the work. In fact this care of things that must have seemed trivial is one of the evidences of the sincerity of the man. For example, when John and Peter Whitmer asked for help, he received for each of them a revelation, substantially the same...

"This simple revelation is directed to the individual and at first sight has no permanent value for the Church. Yet as a revelation from God it was preserved and published. An insincere man could have eliminated this and other similar revelations as of little consequence. Not so with Joseph. The Lord had spoken. The words were part of the building of the kingdom of God, and the same advice would be useful to many men then and now" (Joseph Smith, 251-52).


Date: JUNE 1829

As promised by John the Baptist, the Melchizedek Priesthood was restored to the earth by the ancient apostles Peter, James, and John. This occurred sometime after the restoration of the Aaronic Priesthood on 15 May 1829, and the first part of June 1829, when this revelation was given. Oliver Cowdery and David Whitmer were with the Prophet when the revelation was received. When the higher priesthood was restored, Joseph and Oliver were given "the keys of the kingdom," meaning the authority to preside over the Church, and the keys of "the dispensation of the fulness of times" (D&C 27:13; 128:20). In preparation for the organization of the Church, the Prophet had directed Oliver Cowdery to prepare a foundational document for that purpose. Frustrated in his efforts to do so, Oliver asked the Prophet to inquire of the Lord for direction on that matter. This section came in response to that request.

Describing these events, Joseph Smith said, "We had for some time made this matter a subject of humble prayer, and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here, to our unspeakable satisfaction, did we realize the truth of the Savior's promise--'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'--for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber, commanding us that I should ordain Oliver Cowdery to be an Elder in the Church of Jesus Christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. We were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; when also we were commanded to bless bread and break it with them, and to take wine, bless it, and drink it with them; afterward proceed to ordain each other according to commandment; then call out such men as the Spirit should dictate, and ordain them; and then attend to the laying on of hands for the gift of the Holy Ghost, upon all those whom we had previously baptized, doing all things in the name of the Lord" (History of the Church, 1:60-61). As a consequence of the instructions given in this revelation, the document known as the "Articles and Covenants of the Church" (D&C 20), which led to the organization of The Church of Jesus Christ of Latter- day Saints, was written.

18:2 The things which you have written are true. These words constitute a testimony by the God of heaven that the Book of Mormon is true. To say that the book is true means that it is a reliable representation of the truths of salvation. No equivalent statement from the God of heaven exists relative to either the Old or New Testaments or any of the books within them.

18:3 Rely upon the things which are written. Oliver is instructed to rely upon the truths concerning the building up of the Church of Christ as they are written in the Book of Mormon. The inspired document that resulted is now recorded in Doctrine and Covenants 20. It is apparent that the Lord inspired Oliver's mind as he searched the Book of Mormon manuscript for information regarding the foundational document of the Church and that the Prophet Joseph Smith received revelation in refining that document.

18:4 Concerning the foundation of my church. Of necessity the Church was to be founded on correct principles, principles distinctive to the restoration, not principles borrowed from some other source. That source is here identified as the Book of Mormon. It is of particular importance to note that the Book of Mormon had to come forth before the organization of the Church, for it was to constitute the foundation of the same. So it was that the first copies of the Book of Mormon-- five thousand in number, a rather remarkable expression of confidence--were completed in March 1830, and the Church was organized the next month on 6 April.My gospel, and my rock. Reference is to the first principles and ordinances of the gospel of Jesus Christ, which are faith, repentance, baptism, and the gift of the Holy Ghost (3 Nephi 11:31-39). The rock upon which the Church is to be built is the revealed testimony that Jesus is the Christ, the Son of the living God (Helaman 5:12; D&C 33:12-13).

18:8 And his name is Joseph. Thousands of years ago, Joseph of Egypt had prophesied that the choice seer of the last days destined to restore the gospel and gather Israel would bear his name (JST Genesis 50:33; 2 Nephi 3:15). The etymology of the name Joseph is usually given as "the Lord addeth," "may [God] add," or "increaser." Though appropriate, such renderings have veiled a richer meaning associated with the name. In Genesis 30:23 at the birth of her son Joseph, Rachel proclaims, "God hath taken away my reproach." It has been suggested that Joseph is derived from the Hebrew word for reproach, Asaph, which carries the meaning of "he who gathers," or "he who causes to return." Thus the great prophet of the Restoration was given the name that most appropriately describes his divine calling.

18:9 As unto Paul mine apostle, for you are called even with that same calling. An apostle, as understood today, is an office of the priesthood within the Church of Jesus Christ. There was no Quorum of the Twelve at the time of this revelation. Indeed, there was not even an elder since none had been or would be ordained to offices in the priesthood until the members of the soon-to-be-organized Church could vote on or sustain such action. This reference to Oliver and David as apostles could only mean that they were special witnesses of events associated with the Restoration but not to an office in the priesthood. Emphasizing this distinction, the Lord referred to Joseph, as well as Oliver, as "an apostle of Jesus Christ" and as "an elder of the church" (D&C 20:2, 3; 21:1). Both Oliver Cowdery and David Whitmer were called as special witnesses. This witness was given them when the voice of God declared to them that the Book of Mormon was translated by his power as they gazed upon the plates and the Lord's messenger (D&C 17). However, neither of these men ever served as members of the Quorum of the Twelve Apostles. In like manner, to a group of faithful high priests, the Lord said, "And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me; ye are my friends" (D&C 84:63).

18:10 The worth of souls is great. There is no means of measurement that can adequately place a value on a human soul. As created by God they are immortal; as redeemed by the blood of Christ they can become as God is. That which is eternal denies measurement.

Save life itself, nothing in all eternity is of greater worth than the atonement of Christ. Thus it follows that the greatest work in which anyone could be involved is that labor that brings souls to Christ, that they might receive in full measure the blessings that come only because of his sacrifice and only to those who are obedient to the laws and ordinances of his gospel. The Lord had already emphasized this principle to John and Peter Whitmer Jr. by way of revelation (D&C 15, 16). Joseph Smith explained that this revelation illustrated the nature of their calling to the priesthood (History of the Church, 1:62). In the same spirit, Alma taught that it was the responsibility of those who are "ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest" (Alma 13:6).

18:12 On conditions of repentance. There is nothing in all the eternities--both the love and grace of Christ included--to which conditions are not attached. That which is without conditions is without existence. So it is that we understand that Christ came to save us from our sins not in them (Helaman 5:11). Through his atonement, Christ brings "salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption" (Alma 34:15-16). Repentance is the condition on which the receipt of all blessings is predicated (D&C 138:19).

18:15 How great shall be your joy. The Book of Mormon recounts the experiences of the sons of Mosiah and their companions who taught the Lamanites the gospel. After toiling for fourteen years (Alma 17:4), they rejoiced in the success which they had in teaching repentance among them (Alma 26). Ammon said, "Yea, I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things; yea, behold, many mighty miracles we have wrought in this land, for which we will praise his name forever" (Alma 26:12). Such is the joy known to those who labor to bring souls into the kingdom of God.

18:18 Holy Ghost, which manifesteth all things which are expedient. Christ promised the Nephites that they would receive whatever they asked of the Father "which is right" (3 Nephi 18:20). In like manner, we have the promise that the Comforter will teach us "all things that are expedient" (D&C 75:10), and we have been cautioned that if we ask for that which "is not expedient" that it will turn unto our "condemnation" (D&C 88:65).

18:20 Contend against no church, save it be the church of the devil. Elder Joseph Fielding Smith explained, "When we are commanded to 'contend against no church save it be the church of the devil,' we must understand that this is instruction to us to contend against all evil, that which is opposed to righteousness and truth. James declares, that 'every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning,' and the scriptures also teach, 'for there is nothing which is good save it comes from the Lord; and that which is evil cometh from the devil.' (Omni 25.) All who go forth to teach should do so in wisdom and not contend with the churches or engage in profitless debates, but teach in the spirit of kindness and try to persuade people to receive the truth" (Church History and Modern Revelation, 1:83).

18:24 For in that name shall they be called at the last day. If it is Christ's church, it must of necessity bear his name. Teaching this principle to the Nephites, Christ said, "And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day. Therefore, whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name that he will bless the church for my sake. And how be it my church save it be called in my name? For if a church be called in Moses' name then it be Moses' church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel. Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you; And if it so be that the church is built upon my gospel then will the Father show forth his own works in it" (3 Nephi 27:6-10).

18:26 Called to declare my gospel, both unto Gentile and unto Jew. Later the Quorum of the Twelve would be given "the keys, to open the door by the proclamation of the gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews" (D&C 107:35).

18:27 Take upon them my name with full purpose of heart. All who enter the waters of baptism take upon themselves the name of Christ and thus the obligation to live worthy of that name.

18:29 They are they who are ordained of me to baptize in my name. In all dispensations the Lord has commanded his disciples to baptize in his name. Beginning with Adam, the Lord said, "If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you" (Moses 6:52). This instruction takes on added meaning when it is remembered that it was quoted by Enoch to his people, that it was preserved by Moses, and given anew to us through the Prophet Joseph Smith. From Adam to Enoch and from Enoch to Moses and from Moses to Joseph Smith, who restored the text to us, the principle has been the same.

To baptize in the Lord's name, or to perform any ordinance in his name, is to do that work by his authority or priesthood. After Peter and John healed a lame man, the Pharisees, in an attempt to ascertain the source of the miracle, questioned Peter, "By what power, or by what name, have ye done this?" (Acts 4:7). Peter declared, "By the name of Jesus Christ of Nazareth . . . doth this man stand here before you whole. . . . Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:10, 12). Thus, the name of Jesus Christ is equated with the priesthood authority to perform ordinances for the salvation of men (Abraham 1:18).

18:31 My grace is sufficient for you. The Twelve are able to fulfill their calling as they rely on the Savior. Under the direction of the Twelve, the gospel has gone forth and the Church of Christ has been built up, attended by the divine help of the Lord Jesus Christ among "every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith" (2 Nephi 26:13). Iron curtains have crumbled, despots and tyrants have fled their seats of government, and in it all the hand of the Lord has not been shortened. As Nephi testified, the Lord will "prepare a way for them that they [the Twelve] may accomplish the thing which he commandeth them" (1 Nephi 3:7).

18:36 You can testify that you have heard my voice, and know my words. This revelation was given in June 1829; the Twelve were not called until February 1835. Nevertheless, the Twelve are told that if they will read this revelation (and for that matter any revelation) under the direction or influence of the Holy Ghost, they will be able to testify that they have heard the voice of the Lord. The principle applies to all who read the word of the Lord under the direction of the Spirit. To read under the direction of the Spirit is to hear that voice. This principle is repeated in Doctrine and Covenants 84, in which the Lord says, "Verily, verily, I say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things" (v. 60; emphasis added).

18:37 You shall search out the Twelve. Oliver Cowdery and David Whitmer were given the charge to "search out" or find those worthy and capable of holding the office of an apostle. As one of the Three Witnesses, Martin Harris would share in this responsibility. Following the experiences of ZionCamp, the time for choosing arrived. In Kirtland on 14 February 1835, Joseph paid tribute to those who had marched with Zion's Camp and then proposed that the time had come to ordain twelve men to the office of an apostle. "President Joseph Smith, Jun., said that the first business of the meeting was, for the Three Witnesses of the Book of Mormon, to pray, each one, and then proceed to choose twelve men from the Church, as Apostles, to go to all nations, kindreds, tongues, and people.

"The Three Witnesses, viz., Oliver Cowdery, David Whitmer, and Martin Harris, united in prayer.

"These three witnesses were then blessed by the laying on of the hands of the [First] Presidency.

"The Witnesses then, according to a former commandment [the present revelation], proceeded to make choice of the Twelve. Their names are as follows:

"1. Lyman E. Johnson
"2. Brigham Young
"3. Heber C. Kimball
"4. Orson Hyde
"5. David W. Patten
"6. Luke S. Johnson
"7. William E. M'Lellin
"8. John F. Boynton
"9. Orson Pratt
"10. William Smith
"11. Thomas B. Marsh
"12. Parley P. Pratt" (Smith, History of the Church, 2:186-87).

These men were ordained in the quorum according to age, from oldest to youngest.


Date: SEPTEMBER 1830

This is the last of the four revelations given by the Prophet in September of 1830 while in Fayette, New York, where the first conference of the Church had been held. The revelation was given to Thomas B. Marsh, who with his wife was converted to the Church by the Book of Mormon. This revelation announces how we as a people are to present our message to the world. Though it is a common practice among members of the Church to seek common ground with those who profess faith in Christ by an appeal to the Bible, the direction given in this revelation is that we declare the things that have been revealed through the Prophet Joseph Smith. The message of the Restoration centers on the idea that it is not common ground we seek in sharing the gospel. There is nothing common about our message. The way we answer questions about our faith ought to be by finding the quickest and most direct route to the Sacred Grove. That is our ground. It is sacred ground. It is where testimonies are born and the greatest truths of heaven are unveiled.

We claim no priesthood, keys, power, authority, or doctrines that do not trace themselves directly to heaven. We have not built upon the theological rubble of the past. All that we have, and this includes our faith in the Bible and our understanding of it, has come to us by direct revelation in this dispensation. Doctrines from any other source are without authority among the Latter- day Saints. All doctrine and authority must come through the channels the Lord has ordained for our dispensation, and that channel is the priesthood and keys restored to the Prophet Joseph Smith.

31:1 Because of your faith in my work. Thomas Marsh was a man of spiritual sensitivity. He followed the promptings of the Spirit as he traveled from Boston, Massachusetts, where he worked in a type foundry, to northwestern New York. He later wrote, "I believed the Spirit of God dictated me to make a journey west. I started in company with one Benjamin Hall, who was also led by the Spirit. I went to Lima, Livingston county, New York, where I staid [stayed] some three months, and then left for home. I called on my return at Lyonstown, on a family, whose names I do not recollect. On leaving there next morning the lady enquired if I had heard of the Golden Book found by a youth named Joseph Smith. I informed her I never heard anything about it, and became very anxious to know concerning the matter. On enquiring, she told me I could learn more about it from Martin Harris, in Palmyra.

"I returned back westward and found Martin Harris at the printing office, in Palmyra, where the first sixteen pages of the Book of Mormon had just been struck off, the proof sheet of which I obtained from the printer and took with me. As soon as Martin Harris found out my intentions he took me to the house of Joseph Smith, sen., where Joseph Smith, jun. resided, who could give me any information I might wish. Here I found Oliver Cowdery, who gave me all the information concerning the book I desired. After staying there two days I started for Charleston, Mass., highly pleased with the information I had obtained concerning the new found book.

"After arriving home and finding my family all well, I showed my wife the sixteen pages of the Book of Mormon which I had obtained, with which she was well pleased, believing it to be the work of God. From this time for about one year I corresponded with Oliver Cowdery and Joseph Smith, jun., and prepared myself to move west.

"Learning by letter that the Church of Jesus Christ had been organized on the 6th day of April, 1830, I moved to Palmyra, Ontario co., in September following, and landed at the house of Joseph Smith, sen., with my whole family. During the month [on 3 September 1830] I was baptized by David Whitmer, in Cayuga lake, and in a few days I was ordained an Elder by Oliver Cowdery with six Elders, at Father Whitmer's house" (Millennial Star, 26:375; spelling as in original).

31:2 The day cometh that they will believe and know the truth. Sister Marsh believed in the work of the Restoration when her husband first brought home the printer's proof sheet of the Book of Mormon. Their children were young at this time, being nine, seven, and three years of age. The particular challenge they had faced is unknown.

31:3 Your tongue shall be loosed. Hyrum M. Smith and Janne M. Sjodahl noted: "As long as Thomas B. Marsh was faithful he was an eloquent speaker. At the time of the troubles in Clay County, Mo., he was elected a member of a committee to lay the grievances of the Saints before the authorities of the State. On that occasion he spoke so impressively that General Atchison, who was present, shed tears, and the meeting passed resolutions to assist the Saints in finding a new location" (Doctrine and Covenants Commentary, 165).

You shall declare glad tidings of great joy unto this generation. Just as the angelic announcement to the shepherds of the Savior's birth was a declaration of "good tidings of great joy" (Luke 2:10), so the proclamation that the Lord has restored the fulness of the gospel in these latter days is a declaration of "glad tidings." Significantly, the restoration of the gospel in this dispensation heralds the second coming of Christ and his millennial reign. Those called to go forth and declare the gospel go forth to declare "good tidings of great joy" as did their ancient counterparts. "Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven; and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion: Behold, thy God reigneth!" (D&C 128:19).

31:4 Declare the things which have been revealed to my servant, Joseph Smith, Jun. Our charge, as given here to Thomas B. Marsh, is to declare the truths revealed in our day, not just the truths revealed in ages past. As we go forth as missionaries, we have been commanded to teach from the Book of Mormon and the Doctrine and Covenants rather than from that which was revealed to Isaiah, Jeremiah, Peter, or Paul. The field which is white already to be burned. In previous revelations the field has also been referred to as being white, but in those revelations it was an indication that it was ready for harvest not destruction (D&C 4:4; 6:3; 11:3; 12:3, 14:3). The Lord explained that the kingdom of God is going forth upon the face of the earth to harvest the honest in heart and those "who are ready to receive the fulness of my gospel" (D&C 35:12). The Lord also announced that the world is ripening in iniquity and is ready for the destruction of the wicked. Before the field is burned, the wheat, or the righteous, must be harvested. The Lord revealed that "this Gospel of the Kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come, or the destruction of the wicked" (Joseph Smith-Matthew 1:31).

31:9 Revile not against those that revile. To revile is to do that which is vile; that is, it is to speak to or about someone with abusive language. Obviously, such behavior is offensive to the Spirit of the Lord. We can never fight the adversary with the spirit of the adversary, for to do so is to give him the victory (Jude 1:9).

Govern your house in meekness, and be steadfast. Because he failed to heed this warning, Thomas B. Marsh lost his faith and experienced great difficulties in his family.


Date: OCTOBER 1830

The instruction to raise a warning voice, given here to newly ordained elders Ezra Thayre and Northrop Sweet, constitutes the pattern to be followed by all missionaries. Their boldness is to match that of their message. The two missionaries are directed three times to open their mouths, with the promise that they will be filled and "laden with sheaves" upon their backs. Their message is to be one of faith, repentance, and baptism. Such is the gospel they have been commissioned to bear. They are also to remember the Articles and Covenants (D&C 20 and 22) and bestow the gift of the Holy Ghost upon those they baptize. They are also instructed to teach from the Book of Mormon and to be prepared in all that they do for the return of Christ.

33:1 Ezra Thayre and Northrop Sweet were both citizens of the Palmyra, New York, area. They were baptized in October 1830 by Parley P. Pratt. Brother Thayre, a builder of bridges, dams, and mills, had employed members of the Smith family (Cook, Revelations, 47). Ezra Thayre is mentioned later in the Doctrine and Covenants among those brethren who were called to travel to Missouri, where the Lord would designate the spot for the latter- day temple in Zion (D&C 52:22). Due to difficulties with covetousness, the Lord later revoked the command that he travel to Zion (D&C 56:5, 8). He marched with Zion's Camp and in 1835 was chosen as one of the Seventy. Following the martyrdom of the Prophet Joseph Smith, Thayre chose not to support the Quorum of the Twelve. Remaining in the Midwest, he eventually joined the Reorganized Church of Jesus Christ of Latter-Day Saints.

Northrop Sweet faltered from the faith a few months after his conversion. After moving to Kirtland, Ohio, he became involved with manifestations of strange spirits. Elder George A. Smith recalled: "Joseph Smith came to Kirtland, and taught that people in relation to their error. He showed them that the Spirit of God did not bind men nor make them insane, and that the power of the adversary which had been manifested in many instances was visible even from that cause, for persons under its influence became helpless, and were bound hand and foot as in chains, being as immovable as a stick of timber. When Joseph came to instruct these Saints in relation to the true Spirit, and the manner of determining the one from the other, in a short time a number of those who had been influenced by those foul manifestations, apostatized. Among the number was Wycom Clark; he got a revelation that he was to be the prophet-- that he was the true revelator; and himself, Northrop Sweet and four other individuals retired from the Church, and organized the 'Pure Church of Christ,' as they called it, composed of six members, and commenced having meetings, and preaching, but that was the extent of the growth of his early schism" (Journal of Discourses, 11:4).

Whose word is quick and powerful. The Lord likens the power of the Spirit, which carries his words to the hearts of his children, to a force "quick and powerful, sharper than a two- edged sword." Nephi explained to his brothers that "the guilty taketh the truth to be hard, for it cutteth them to the very center" (1 Nephi 16:2). Ezra Thayre wrote concerning his personal experience, which illustrates these phrases: "When Hyrum [Smith] began to speak, every word touched me to the inmost soul. I thought every word was pointed to me. God punished me and riveted me to the spot. I could not help myself. The tears rolled down my cheeks, I was very proud and stubborn. There were many there who knew me, I dare not look up. I sat until I recovered myself before I dare look up. They sung some hymns and that filled me with the Spirit. When Hyrum got through, he picked up a book and said, 'here is the Book of Mormon.' I said, let me see it. I then opened the book, and I received a shock with such exquisite joy that no pen can write and no tongue can express. I shut the book and said, what is the price of it? 'Fourteen shillings' was the reply. I said, I'll take the book. I opened it again, and I felt a double portion of the Spirit, that I did not know whether I was in the world or not. I felt as though I was truly in heaven. Martin Harris rushed to me to tell me that the book was true. I told him that he need not tell me that, for I knew that it is true as well as he" (Cook, Revelations, 47-48).

Discerner of the thoughts and intents of the heart. God cannot be deceived. He alone can discern all the thoughts of men (D&C 6:16; 1 Kings 8:39). This knowledge causes the wicked to tremble when their evil intentions are made known. Such was the case of Zeezrom when he attempted to deceive Alma and Amulek. Alma declared to him that God "knows all thy thoughts, and thou seest that thy thoughts are made known unto us by his Spirit" (Alma 12:3).

33:3-4 The Lord expounds "all the scriptures in one" (3 Nephi 23:14). In this instance he illustrated the relationship between the parable of the laborers in the vineyard (Matthew 20:1-16); the allegory of Zenos (Jacob 5); and the vision of John the Beloved concerning the Apostasy and the restoration of the Church of Christ in the latter days (Revelation 12:1-6).

33:3 It is the eleventh hour. In the era of the Bible, division of time designated that the first hour of a day began at sunrise, or approximately 6:00 A.M. The eleventh hour came at about 5:00 P.M., or towards the end of the workday. "The kingdom of heaven is like unto a man that is an householder," the Savior taught, "which went out early in the morning to hire labourers into his vineyard" (Matthew 20:1). In the parable of the laborers we learn that at "about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard" (Matthew 20:6-7). In symbolic fashion, the restoration of the gospel came in the eleventh hour. The laborers of all dispensations have served as coworkers in the vineyard of the Lord, some receiving their commission to work in the early hours that followed the Creation and others to work in these the last days.

33:4 My vineyard has become corrupted every whit. This image is drawn from the allegory of the olive trees as found in Jacob 5. "And it came to pass that they went down into the nethermost parts of the vineyard. And it came to pass that they beheld that the fruit of the natural branches had become corrupt also; yea, the first and the second and also the last; and they had all become corrupt" (Jacob 5:39). The vineyard is representative of the workplace of the Lord's servants. The complete corruption of the vineyard represents the apostate conditions of the world. As revealed through the prophet Zenos, the Lord's solution to the decay in his vineyard is to prune it one last time and to graft in the lost branches of the house of Israel. He will send forth his servants to gather his people before he burns the world.

33:10 Prepare ye the way of the Lord, and make his paths straightt. Similar to John the Baptist's mission to prepare the way for the mortal ministry of the Savior, the Saints of the latter-days are to prepare the way for the millennial ministry of Jesus Christ. Authors Hyrum M. Smith and Janne M. Sjodahl observed: "Eastern potentates, when traveling from one part of the kingdom to another, would proclaim their coming and order their subjects to prepare the way for them, by building roads where there were none, if necessary; by leveling hills and filling up depressions, and straightening out the winding paths. . . . To prepare the way of the Lord and make His paths straight is to acknowledge His sovereignty and to make all necessary preparations for His reception. He will not come to reign until all necessary preparations for his coming have been made" (Doctrine and Covenants Commentary, 174). "Hear this, O Earth!" declared the Prophet Joseph Smith. "The Lord will not come to reign over the righteous, in this world, in 1843, nor until everything for the Bridegroom is ready" (Teachings of the Prophet Joseph Smith, 280).

33:17 Having your lamps trimmed and burning, and oil with you. This reference is to the parable of the ten virgins (Matthew 25:1-13). In this case the Bridegroom was to arrive at midnight. A lamp would do no good if it were not providing light to the individual who awaited his coming. The symbolism of the parable is simple: one must remain prepared for the coming of the Savior through righteous living. Just as the light shines outwardly, so the energy for the light comes from the olive oil, which is within the lamp. It is the same with our individual preparation for the coming of the Lord: the strength to endure is an inner strength that comes from the Spirit of God.

Anciently, lamps were small clay containers filled with oil and provided with cotton wicks that needed trimming after each use so that they would not smoke when lit again. It was best to keep the lamp continuously burning day and night, for it was a difficult labor to rekindle the flame, and the burning lamp could provide fire for whatever purpose was necessary, thus symbolizing our constant companion in the gift of the Holy Ghost.

33:18 I come quickly. The reference to the Savior coming quickly does not indicate the nearness of his second coming. Rather, as illustrated in the context of the parable of the ten virgins, it indicates that there will not be time to prepare for the separation of the righteous and the wicked after the Savior comes. Such preparation must have been made previous to his appearances.


Date: 25 JANUARY 1832

This revelation was given at a conference held in Amherst, Lorain County, Ohio. "At this conference," the Prophet observed, "much harmony prevailed, and considerable business was done to advance the kingdom, and promulgate the Gospel to the inhabitants of the surrounding country." It was at this conference that Joseph Smith was sustained and ordained President of the High Priesthood.

Joseph Smith also observed that "the Elders seemed anxious for me to inquire of the Lord that they might know His will, or learn what would be most pleasing to Him for them to do, in order to bring men to a sense of their condition; for as it was written, all men have gone out of the way, so that none doeth good, no, not one [Romans 3:12]. I inquired and received the following . . ." (History of the Church, 1:242-43).

Proclaiming the truth according to the revelations and commandments which I have given you. The Church is charged with the responsibility to declare the message of the Restoration among those of every nation, kindred, tongue, and people. Here, the missionaries are reminded that they are to declare that message from the revelations given through the Prophet Joseph Smith. It is offensive to the Spirit when missionaries seek refuge and respectability in the Bible rather than declaring the message the Lord gave for our day. The Book of Mormon is the perfect evidence that Joseph Smith is a prophet, not the book of Isaiah, Jeremiah, or Daniel. The testimony of Christ as found in Matthew, Mark, Luke, and John is nothing short of marvelous, yet even their testimonies take on greater meaning when read by the light of modern revelation. While we value that which God spoke to the ancients, we treasure even more the knowledge that he has spoken again in our day, restored his priesthood, and given anew all the ordinances of salvation.

Ours is a testimony of a God who speaks, of prophets who live, of scripture penned in our day, of angels ministering in our midst. Indeed, "we believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth" (Article of Faith 7). Ours is a living Bible; it cannot be sealed; there can be no end to the revelations it contains. We profess ourselves to be Bible Christians in the true sense of the term. "Bible Christians were those who believed in having apostles and inspired prophets among them," Brigham Young explained. "Bible Christians could receive more revelation and add more books to the Bible; Bible Christians could converse with the Lord, and oftentimes beheld the face of Jesus; they could commune with holy angels; they had authority from God to lay hands upon those whom they baptized, for the reception or baptism of the Holy Ghost" (Journal of Discourses, 14:347). There is a spiritual power known to missionaries who teach and testify of the Restoration, doing so from its revelations, that is not experienced by those who seek to justify our doctrines or give credence to our message by the use of Bible texts (D&C 31:1-5; 49:1-4; 84:54-61).

75:6-8 Earlier, William E. McLellin had been commanded in a revelation to go to the eastern states as companion of Samuel Smith (D&C 66:7-8). They served together for about one month. McLellin records that he then became ill and was confined to bed; however, Samuel Smith commented: "'We went a short distance, but because of disobedience, our way was hedged up before us'" (cited in Journals of William E. McLellin, 300; spelling and syntax standardized). Although Samuel does not indicate the nature of the disobedience, in this revelation the Lord chastised William McLellin for the murmurings of his heart. McLellin was re assigned to a new area of labor with Luke Johnson, but during that missionary sojourn, McLellin faltered in the faith. After he preached on the night of 25 February 1831, "McLellin's mind was filled with doubts and he debated whether his call to preach was by man or by 'the fountain of all wisdom.'Unable to resolve his dilemma, the missionary determined that he would 'cease proclaiming until I was satisfied in my own mind.' . . .

"Commenting on this sudden termination of their labors by his companion, Johnson stated, 'Brother McLellin got a situation behind a counter to sell tapes, &c., and I, preferring not to proceed alone, returned to the town of Hiram, and the Prophet appointed Seymour Brunson in his stead, with whom I travelled through Ohio, Virginia and Kentucky'" (Journals of William E. McLellin, 302; spelling and syntax standardized; see D&C 90:35).

75:10 In 3 Nephi we read that the newly called Nephite Twelve "did pray for that which they most desired; and they desired that the Holy Ghost should be given unto them." Further, we find Christ praying that the Holy Ghost would be given to all those who would believe on the words of the Twelve (3 Nephi 19:9, 21). Similarly, in this text those who go forth in the name of the Lord are enjoined to pray for the companionship of the Comforter, who will "teach [them] all things," as Christ promised he would teach the Twelve in the Old World (John 14:26).

75:16 He who is faithful shall overcome all things. Faith in Christ as the Son of God

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