Doctrine and Covenants 19
Historical Context
We do not know the exact date that section 19 was given. Historians from the Joseph Smith Papers project have dated the revelation to the summer of 1829, though it is possible it came a few months later, in early 1830. As Joseph Smith and his friends prepared the Book of Mormon manuscript for printing, Martin Harris, who had agreed to provide the majority of the project’s funding, began to express doubts about the amount of debt he was entering into. Martin expected to pay off the debt through the revenue generated by selling copies of the Book of Mormon.
Egbert B. Grandin, the printer Joseph and Martin were negotiating with, had asked for $3,000 to carry out the unusually large order of 5,000 copies of the Book of Mormon. Because of the risky nature of the venture, Grandin told Joseph and Martin that he would not even buy the type or start the printing until one of them agreed to “promise to insure the payment for the printing.” To begin the printing, Marin would have to give up nearly all of the property he owned. Not knowing if he would ever be able to recoup the investment, Martin experienced an intense trial of faith. It is likely under these circumstances that he petitioned Joseph Smith to inquire of the Lord, and the following revelation was received on Martin’s behalf.
“Historical Introduction,” Revelation, circa Summer 1829 [D&C 19]
Verse-by-Verse Commentary
Doctrine and Covenants 19:1–3
1 I am Alpha and Omega, Christ the Lord; yea, even I am he, the beginning and the end, the Redeemer of the world.
2 I, having accomplished and finished the will of him whose I am, even the Father, concerning me—having done this that I might subdue all things unto myself—
3 Retaining all power, even to the destroying of Satan and his works at the end of the world, and the last great day of judgment, which I shall pass upon the inhabitants thereof, judging every man according to his works and the deeds which he hath done.
The Lord begins the revelation by reassuring Martin of the power He has to save and overthrow the machinations of the adversary. The Lord assures Martin that there is an end to the struggle between good and evil and that Satan’s works will eventually be overthrown. He distinguishes here between the end of the world, likely a reference to the Second Coming, and the last great Day of Judgment, which will occur after the end of the Millennium and the short season in which Satan is loosed.
The book of Revelation speaks of Satan being bound for a thousand years by an angel sent from God to “set a seal upon him, that he should deceive the nations no more” (Revelation 20:3). Nephi explains that the seal is kept in place “because of the righteousness of his people, Satan has no power; wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the people, for they dwell in righteousness, and the Holy One of Israel reigneth” (1 Nephi 22:26). The last great Day of Judgment comes after Satan is loosed for a “little season” (Revelation 20:3). After a final conflict, Satan is consigned to Perdition, and Christ carries out the Final Judgment.
Doctrine and Covenants 19:4–12
4 And surely every man must repent or suffer, for I, God, am endless.
5 Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand.
6 Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment.
7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory.
8 Wherefore, I will explain unto you this mystery, for it is meet unto you to know even as mine apostles.
9 I speak unto you that are chosen in this thing, even as one, that you may enter into my rest.
10 For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—
11 Eternal punishment is God’s punishment.
12 Endless punishment is God’s punishment.
Here, the Savior resolves a possible question lingering in Martin’s mind about the duration of punishment in the afterlife. Though the phrase “endless torment” does not appear in the King James Bible, it does appear seven times in the Book of Mormon (2 Nephi 9:19, 26; 28:23; Jacob 6:10; Mosiah 3:25; 28:3; Moroni 8:21). Martin likely read the Book of Mormon manuscript and, still feeling guilt about his own sins and his role in the episode with the lost manuscript of the book of Lehi, wondered about his state after this life. Martin was also a Universalist, one of a group of people who believed God would eventually save everyone, even if some individuals had to endure temporary punishment after this life. As Martin felt the weight of his own sins, the concept of “endless torment” and “eternal damnation” must have filled him with dread.
The Lord resolves Martin’s concerns by explaining that the words “endless” and “eternal” as used in these passages are nouns and not adjectives. The Lord’s name is endless and eternal, and He oversees the rehabilitation of men and women in the afterlife. These terms denote His ownership of the punishment of the wicked, and not the duration of the punishment itself. Elder James E. Talmage explained,
To hell there is an exit as well as an entrance. Hell is no place to which a vindictive judge sends prisoners to suffer and be punished principally for his glory; but it is a place prepared for the teaching, the disciplining of those who failed to learn here upon the earth what they should have learned. . . . No man will be kept in hell longer than is necessary to bring him to a fitness for something better. When he reaches that stage the prison doors will open and there will be rejoicing among the hosts who welcome him into a better state.
While the Book of Mormon uses the phrase “endless torment,” it should be noted that the book also promises a deliverance from the punishments given in the afterlife. Jacob taught, “O the greatness of the mercy of our God, the Holy One of Israel! For he that delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment” (2 Nephi 9:19). The primary point of Jacob’s teaching in this passage is that mankind would not be delivered from death and hell without the Atoning Sacrifice of Jesus Christ. Because of His sacrifice, the Savior frees men and women from death and hell and allows suffering and punishment only to the extent to which it is useful in helping them mend their ways and reach their potential.
Doctrine and Covenants 19:13–20
13 Wherefore, I command you to repent, and keep the commandments which you have received by the hand of my servant Joseph Smith, Jun., in my name;
14 And it is by my almighty power that you have received them;
15 Therefore I command you to repent—repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.
16 For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;
17 But if they would not repent they must suffer even as I;
18 Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—
19 Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.
20 Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit.
The most intimate account of the Savior’s suffering in the Garden of Gethsemane and on the cross at Calvary is found in this section of the Doctrine and Covenants. According to the biblical accounts, Peter, James, and John accompanied Jesus into the garden but fell asleep and did not witness the Savior’s prayer or suffering (Matthew 26:37–40; Luke 22:40–46). Thus, the only firsthand account of Jesus’s atoning events is found here, given by the Lord Himself. The Savior confirms several details given in scriptural accounts, such as bleeding from every pore (Mosiah 3:7; JST Luke 22:44) and feeling fear when facing the bitter cup. Here is Jehovah of the Old Testament both admitting that the depth of the suffering He faced caused Him to tremble, while affirming his divine determination to humbly partake of the cup through his death. The Savior’s words here become even more poignant in context of Martin’s own wrestle to potentially sacrifice his own farm so that the Book of Mormon can be printed. The Lord seems here to be expressing his empathy for Martin’s plight, saying in essence, “Martin, I know how hard it is to sacrifice for the salvation of others. But it is worth it.”
The Savior draws another parallel between his own atoning suffering and Martin Harris’s situation when He reminds Martin that the Spirit was withdrawn from Him during a part of the atoning process, an experience Martin had experienced, but only to “the least degree” (D&C 19:20). This is the only revelation in which the Savior reveals that as part of His Atonement the Spirit was completely withdrawn from Him.
Doctrine and Covenants 19:21–28
21 And I command you that you preach naught but repentance, and show not these things unto the world until it is wisdom in me.
22 For they cannot bear meat now, but milk they must receive; wherefore, they must not know these things, lest they perish.
23 Learn of me, and listen to my words; walk in the meekness of my Spirit, and you shall have peace in me.
24 I am Jesus Christ; I came by the will of the Father, and I do his will.
25 And again, I command thee that thou shalt not covet thy neighbor’s wife; nor seek thy neighbor’s life.
26 And again, I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God—
27 Which is my word to the Gentile, that soon it may go to the Jew, of whom the Lamanites are a remnant, that they may believe the gospel, and look not for a Messiah to come who has already come.
28 And again, I command thee that thou shalt pray vocally as well as in thy heart; yea, before the world as well as in secret, in public as well as in private.
The Lord commands Martin Harris not to “covet thine own property, but impart it freely unto the printing of the Book of Mormon” (D&C 19:26). The sacrifice Martin made to bring forth the Book of Mormon is considerable. Joseph and Martin spoke with several printers in Palmyra and Rochester, New York, before settling on E. B. Grandin, who owned a print shop in Palmyra. Grandin refused to begin work on the book until Martin promised to ensure the payment for printing. Grandin charged $3,000 to print five thousand copies of the book. Martin mortgaged 240 acres of his farm, and essentially all of the property he owned, to pay for the printing. Martin’s sacrifice essentially paid for the cost of printing the Book of Mormon before a copy of the book was ever produced.
The financial sacrifice also placed pressure on Martin’s already strained relationship with his wife, Lucy Harris. Lucy proved antagonistic toward the work, and the selling of their property appears to have caused a break in their relationship. Historian Andrew Jenson explained that partly because of Martin’s financial support of the Book of Mormon Lucy Harris “partially separated from him, which he patiently endured for the gospel’s sake.” Their separation became permanent after June 1830. There is no record of the two receiving a divorce, and Lucy died a few years later in 1836. Martin married Caroline Young shortly after the death of Lucy Harris.
Doctrine and Covenants 19:29–35
29 And thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see.
30 And thou shalt do it with all humility, trusting in me, reviling not against revilers.
31 And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior, and remission of sins by baptism, and by fire, yea, even the Holy Ghost.
32 Behold, this is a great and the last commandment which I shall give unto you concerning this matter; for this shall suffice for thy daily walk, even unto the end of thy life.
33 And misery thou shalt receive if thou wilt slight these counsels, yea, even the destruction of thyself and property.
34 Impart a portion of thy property, yea, even part of thy lands, and all save the support of thy family.
35 Pay the debt thou hast contracted with the printer. Release thyself from bondage.
In January 1830 Joseph Smith entered into an agreement with Martin Harris to give him “equal privilege” to sell copies of the Book of Mormon to assist with the cost of printing. However, the books did not sell well initially, and Martin became nervous that he might no be able to recoup the cost of his investment. According to Joseph Knight Sr., Martin, wracked with anxiety, approached Joseph Smith, saying, “The books will not sell for nobody wants them.” Joseph replied, “I think they will sell well.” Martin insisted on receiving a revelation from the Lord, to which Joseph responded, “Fulfill what you have got,” apparently a reference to Doctrine and Covenants 19.
That night Martin stayed at the Smith home, sleeping in a bed on the floor next to Joseph Knight Sr. In the middle of the night Martin woke up Father Knight, asking if he felt something on the bed. Having felt nothing, Knight asked Martin why he was alarmed. Martin replied that he had felt something like a large dog jumping onto his chest. Knight neither felt nor saw anything. Disturbed by the dream, Martin insisted again the next morning that Joseph receive a revelation on his behalf. Joseph agreed, receiving Doctrine and Covenants 19 on Martin’s behalf.
Apparently, Joseph did not provide a further commandment for Martin. In spite of this, Martin complied with the earlier revelation and sold the property necessary to pay off the debt. In obeying the Lord’s commandments, Martin became one of the most important financial contributors to the coming for the of the Book of Mormon. Martin was also able to eventually recover the debt associated with the cost of the printing. According to one source, when asked years later if he ever lost any of the $3,000 Martin said, "I never lost one cent. Mr. Smith paid me all that I advanced, and more too."
Doctrine and Covenants 19:36–41
36 Leave thy house and home, except when thou shalt desire to see thy family;
37 And speak freely to all; yea, preach, exhort, declare the truth, even with a loud voice, with a sound of rejoicing, crying—Hosanna, hosanna, blessed be the name of the Lord God!
38 Pray always, and I will pour out my Spirit upon you, and great shall be your blessing—yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof.
39 Behold, canst thou read this without rejoicing and lifting up thy heart for gladness?
40 Or canst thou run about longer as a blind guide?
41 Or canst thou be humble and meek, and conduct thyself wisely before me? Yea, come unto me thy Savior. Amen.
Martin Harris soon put into practice the Savior’s counsel to revile “not against revilers” (D&C 19:30). He became an enthusiastic proponent of the Book of Mormon, inviting his friends and neighbors in Palmyra to purchase copies of the book. One early source from this time records, “Harris was proverbially a peaceful as well as an honest man. He was slow to retaliate an offence. . . . Urging the sale of the book with pertinacious confidence in the genuiness of the Smith revelation, he fell into debate about its character with a neighbor of irascible temperament. His opponent became angry, and struck him a severe blow upon the right side of his face. Instantly turning toward the assailant the other cheek, [Martin] quoted the Christian maxim, reading it from the book in his hand [The Book of Mormon] page 481 (as it also appears in Matthew): “Whosoever shall smite thee on the right cheek, turn to him the other also.”
Footnotes
