Doctrine and Covenants 18
Historical Context
Joseph Smith received section 18 in early June 1829 while living at the Whitmer farm in Fayette, New York. We know the revelation came in early June because Oliver Cowdery wrote a letter dated June 14, 1829, to Hyrum Smith that contained a number of quotations from this revelation, indicating that it was received before that date. In his 1838 history, Joseph Smith ties this revelation closely to hearing “the voice of God in the chamber of Father Whitmer” (D&C 128:21). In the history, Joseph records that he and Oliver “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.”
At the same time, Joseph and Oliver were “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.” This instruction set the pattern in the Church of seeking a sustaining vote before ordaining or setting apart an individual as an officer of the Church.
Joseph Smith’s introduction to his history declares that this revelation made known “the calling of twelve apostles in these last days, and also instructions relative to building up the Church of Christ, according to the fulness of the gospel.” It is likely that Joseph and Oliver became curious about this subject because of the numerous mentions of the importance of the twelve apostles in the Book of Mormon (1 Nephi 1:10–11; 11:29, 34–36; 12:9; 13:24, 26; 19–41). The Book of Mormon also mentions the calling of twelve disciples among the Nephites (3 Nephi 12:1; 19:4; 28:1). The Book of Mormon carefully distinguishes between calling the twelve in America “disciples” and the twelve in Jerusalem “apostles,” but it appears that the groups served a similar function. At the same time, the record presents the Nephite twelve as serving under the direction of the Jerusalem twelve, noting that the Jerusalem twelve will judge the twelve tribes of Israel, including the Nephite twelve. The twelve disciples among the Nephites will in turn judge their own people (1 Nephi 12:9; Mormon 3:18–19).
Around this time, in anticipation of the formal establishment of the Lord's Church again upon the earth, the Prophet directed Oliver Cowdery to prepare a of founding document for the Church which would outline the basic beliefs and practices of the Church, similar to formal documents of other religious institutions of that time period. Finding this to be a very difficult and even discouraging task, Oliver asked Joseph to inquire of the Lord on the matter. Sometime before June 14, Joseph, in the presence of Oliver Cowdery and David Whitmer, approached the Lord about this matter specifically and also sought further "instructions relative to building up the Church of Christ" generally. Doctrine and Covenants 18 was the result of this inquiry.
Doctrine and Covenants 18 is an important part of establishing the Church in the latter days, as this section is deeply tied to the role of Apostles called by revelation, and their calling to recognize the worth of souls and to desire to save them as fundamental to the Restoration.
https://www.josephsmithpapers.org/paper-summary/revelation-june-1829-b-dc-18/1 - historical-intro
Verse-by-Verse Commentary
Doctrine and Covenants 18:1–5
1 Now, behold, because of the thing which you, my servant Oliver Cowdery, have desired to know of me, I give unto you these words:
2 Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true.
3 And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written;
4 For in them are all things written concerning the foundation of my church, my gospel, and my rock.
5 Wherefore, if you shall build up my church, upon the foundation of my gospel and my rock, the gates of hell shall not prevail against you.
The language in this revelation closely follows the Savior’s words to Simon Peter (Matthew 16:13–19) and to his Nephite Twelve (3 Ne. 27:9-10). These verses are a direct response to Oliver Cowdery’s desire for guidance in writing the “Articles of the Church of Christ.” God’s command for him to “rely upon the things which are written” is a command for Oliver to look in the manuscript of the Boof of Mormon he had been writing as scribe for the blueprint to build up the Lord’s Church. Hence, the Church was based almost entirely upon the Book of Mormon, not the Bible. Oliver ended up drafting the text of the “Articles of the Church of Christ” as a result of the Lord's command to him here in D&C 18:1-5. In composing this document, Oliver drew heavily from the Lord's words in D&C 18 itself as well as from the text of the Book of Mormon, especially material from 3 Nephi and Moroni, and other scripture. "More than half of this document was either a direct quotation or a close paraphrase from the Book of Mormon manuscript.”
Doctrine and Covenants 18:6–8
6 Behold, the world is ripening in iniquity; and it must needs be that the children of men are stirred up unto repentance, both the Gentiles and also the house of Israel.
7 Wherefore, as thou hast been baptized by the hands of my servant Joseph Smith, Jun., according to that which I have commanded him, he hath fulfilled the thing which I commanded him.
8 And now, marvel not that I have called him unto mine own purpose, which purpose is known in me; wherefore, if he shall be diligent in keeping my commandments he shall be blessed unto eternal life; and his name is Joseph.
In the sequence of Book of Mormon translation, the small plates of Nephi, consisting of 1 Nephi through Omni, were translated last, making it likely that this part of the revelation addresses the prophecy in 2 Nephi 3 about three Josephs. In the passage, Lehi teaches his youngest son, Joseph, about a prophecy made by the patriarch Joseph that “a seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins” (2 Nephi 3:6). The Savior uses Joseph’s name to connect the prophecy of this ancient Joseph with the Joseph raised up in the latter days to begin the work of restoration. The name “Joseph” itself holds significance beyond its association with the ancient patriarch. The name is related to the Hebrew root yasaph, meaning “to add,” and to asaph, meaning both “to take away” and “to gather.” Rachel’s act of naming her firstborn son Joseph was a plea for God to gather more children to her and also suggested the Lord removing her reproach. Both of these meanings—“to add sons” and “to gather”—are fitting associations for the founding prophet of this dispensation.
Doctrine and Covenants 18:9–16
9 And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called.
10 Remember the worth of souls is great in the sight of God;
11 For, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him.
12 And he hath risen again from the dead, that he might bring all men unto him, on conditions of repentance.
13 And how great is his joy in the soul that repenteth!
14 Wherefore, you are called to cry repentance unto this people.
15 And if it so be that you should labor all your days in crying repentance unto this people, and bring, save it be one soul unto me, how great shall be your joy with him in the kingdom of my Father!
16 And now, if your joy will be great with one soul that you have brought unto me into the kingdom of my Father, how great will be your joy if you should bring many souls unto me!
The word apostle simply means “one sent forth.” Oliver Cowdery and David Whitmer are given an apostolic calling in this passage, though most likely this is in the broadest sense of apostolic because they are called as special witnesses of Jesus Christ to all the world. At the time of this revelation, the Church was not formally organized, and for a person to serve in the apostolic office as it currently exists in the Church requires a sustaining vote by the general membership of the Church. When the Church was organized in April 1830, both Joseph Smith and Oliver Cowdery were sustained as the first and second elders of the Church (D&C 20:2–3). Later, on February 14, 1835, Joseph Smith called the first Quorum of the Twelve Apostles in this dispensation. Oliver and David were never officially brought into the Quorum of the Twelve and so did not become apostles in the way the modern Church defines the term, but they can be considered “special witnesses of the name of Christ in all the world,” as a later revelation defined the term apostle (D&C 107:23).
The first principle the Lord taught to Oliver and David is the worth of souls. The Savior then testified of His own role in suffering death in the flesh, which he defines as suffering “the pain of all men,” to bring about the salvation of mankind. Hence, given the unfathomable cost paid by Christ to make salvation possible, “how great is his joy in the soul that repenteth” and how great will be our joy with those whom we help to inspire to repent.
Doctrine and Covenants 18:17–25
17 Behold, you have my gospel before you, and my rock, and my salvation.
18 Ask the Father in my name in faith, believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men.
19 And if you have not faith, hope, and charity, you can do nothing.
20 Contend against no church, save it be the church of the devil.
21 Take upon you the name of Christ, and speak the truth in soberness.
22 And as many as repent and are baptized in my name, which is Jesus Christ, and endure to the end, the same shall be saved.
23 Behold, Jesus Christ is the name which is given of the Father, and there is none other name given whereby man can be saved;
24 Wherefore, all men must take upon them the name which is given of the Father, for in that name shall they be called at the last day;
25 Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father.
When the Savior tells David Whitmer and Oliver Cowdery to “contend against no church, save it be the church of the devil,” He is likely using the broadest sense of the term church to describe the dark forces arrayed against the tiny group that will become the Church of the Lamb (see 1 Nephi 14:12–14). While different entities have at times taken on the role of the church of the devil, the term is often used in a general sense. Just as Zion denotes the pure in heart regardless of their religious background (D&C 97:21) and Babylon denotes the impure in heart, the “church of the devil” can consist of any person or organization that seeks to thwart the work of God.
In contrast to the church of the devil, the Lord asks His disciples to emphasize His name and teaches them the importance of truly taking on His name in order to gain salvation. In the Book of Mormon the King Benjamin emphasizes the same principle with the righteous people he gathered together, saying, “I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord. And I give unto them a name that never shall be blotted out, except it be through transgression” (Mosiah 1:11-12). After receiving confirmation of the acceptance of their willingness to enter in a covenant with God, King Benjamin told his people, “because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you” (Mosiah 5:7).
26 And now, behold, there are others who are acalled to declare my gospel, both unto bGentile and unto Jew;
27 Yea, even twelve; and the aTwelve shall be my disciples, and they shall take upon them my name; and the Twelve are they who shall desire to take upon them my bname with full purpose of heart.
28 And if they desire to take upon them my name with full purpose of heart, they are called to go into all the aworld to preach my bgospel unto cevery creature.
29 And they are they who are ordained of me to abaptize in my name, according to that which is written;
30 And you have that which is written before you; wherefore, you must perform it aaccording to the words which are bwritten.
31 And now I speak unto you, the aTwelve—Behold, my grace is sufficient for you; you must walk uprightly before me and sin not.
32 And, behold, you are they who are ordained of me to aordain priests and teachers; to declare my gospel, baccording to the power of the Holy Ghost which is in you, and according to the ccallings and gifts of God unto men;
33 And I, Jesus Christ, your Lord and your God, have spoken it.
34 These awords are not of men nor of man, but of me; wherefore, you shall testify they are of me and not of man;
35 For it is my avoice which speaketh them unto you; for they are given by my Spirit unto you, and by my power you can read them one to another; and save it were by my power you could not have them;
36 Wherefore, you can atestify that you have bheard my voice, and know my words.
This part of the revelation is addressed directly to the future Quorum of the Twelve, who were called six years later in 1835. Joseph Smith made reference to this revelation in the meeting where the original Twelve of this dispensation were called. The Savior’s commandment for the Twelve to testify that they had heard His voice was directly fulfilled when the Doctrine and Covenants was first published in 1835. The publication included the written testimony of the Twelve, which reads in part,
The testimony of the witnesses to the book of the Lord’s commandments, which he gave to his church through Joseph Smith, jr. who was appointed by the voice of the church for this purpose: we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, and upon the islands of the sea, that the Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true.
Doctrine and Covenants 18:37–47
37 And now, behold, I give unto you, Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve, who shall have the desires of which I have spoken;
38 And by their desires and their works you shall know them.
39 And when you have found them you shall show these things unto them.
40 And you shall fall down and worship the Father in my name.
41 And you must preach unto the world, saying: You must repent and be baptized, in the name of Jesus Christ;
42 For all men must repent and be baptized, and not only men, but women, and children who have arrived at the years of accountability.
43 And now, after that you have received this, you must keep my commandments in all things;
44 And by your hands I will work a marvelous work among the children of men, unto the convincing of many of their sins, that they may come unto repentance, and that they may come unto the kingdom of my Father.
45 Wherefore, the blessings which I give unto you are above all things.
46 And after that you have received this, if you keep not my commandments you cannot be saved in the kingdom of my Father.
47 Behold, I, Jesus Christ, your Lord and your God, and your Redeemer, by the power of my Spirit have spoken it. Amen.
As instructed here, Oliver and David, assisted by Martin Harris, conducted the search to find the first Quorum of the Twelve in this dispensation. The date the search began is unknown, but in a conference held on October 26, 1831, Oliver declared that the Twelve would be “ordained and sent forth from the land of Zion” (Minutes, 25–26 October 1831, 15, JSP). The record of the February 1835 meeting at which the Twelve were called reads, “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 Presidency. The witnesses, then, according to a former commandment, proceeded to make choice of the Twelve.”
The first members of the Quorum of the Twelve chosen by the witnesses were (listed in the order given in the history of the Church) Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson, William E. McClellin, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh, and Parley P. Pratt. Since all of the Twelve were called at the same time, they were ordained in order according to their ages. Oliver Cowdery delivered the first charge to the Twelve.
Footnotes
