Doctrine and Covenants 74

Doctrine and Covenants 74

Historical Context

Doctrine and Covenants 74 explains scripture, specifically 1 Corinthians 7:14. This biblical passage was often used to justify infant baptism, a practice condemned in the Book of Mormon (Moroni 8:9).  The placement of Doctrine and Covenants section 74 makes it seem as though it was received in early 1832 when Joseph Smith was working on translating the New Testament; however, this revelation likely came much earlier, probably in the spring of 1830. When John Whitmer, the Church Historian, copied the revelation into Revelation Book 1, he dated it “1830” and gave it the title “Explanation of Scripture.”1 This revelation was not included in the 1833 Book of Commandments, and when it was inserted into the 1835 Doctrine and Covenants, no date was provided.2

When Joseph Smith began his history in 1838, the editors of that work mistakenly assumed that this revelation was given around the time that Joseph Smith recommenced his work on translating the New Testament, in early 1832.3 However, by 1832, John Whitmer had already copied the revelation into Revelation Book 1, which he took with him when he departed for Missouri in late 1831. While we do not know the exact date of the revelation, John Whitmer’s original dating suggests it was given in New York before Joseph Smith was commanded to move to Ohio (D&C 37). The Lord likely revealed this scripture in response to discussions that members were having with new converts about infant baptism.4 The updated information about the origins of the revelation first appeared in the 2013 edition of the Doctrine and Covenants.

“Historical Introduction,” Explanation of Scripture, 1830 [D&C 74]

Verse-by-Verse Commentary

D&C 74:1–5

1 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy.

2 Now, in the days of the apostles the law of circumcision was had among all the Jews who believed not the gospel of Jesus Christ.

3 And it came to pass that there arose a great contention among the people concerning the law of circumcision, for the unbelieving husband was desirous that his children should be circumcised and become subject to the law of Moses, which law was fulfilled.

4 And it came to pass that the children, being brought up in subjection to the law of Moses, gave heed to the traditions of their fathers and believed not the gospel of Christ, wherein they became unholy.

5 Wherefore, for this cause the apostle wrote unto the church, giving unto them a commandment, not of the Lord, but of himself, that a believer should not be united to an unbeliever; except the law of Moses should be done away among them.

This revelation deals with a passage from the New Testament that can be difficult for modern readers to understand. In context, Paul is commenting on the issue of whether a woman who is married to a nonbeliever should continue in the marriage. Paul felt that the believing partner should not initiate a divorce, but if the unbelieving partner desired to end the marriage, the believer should not feel bound to remain in the union. Paul’s reasoning for this was summarized as “For how do you know, wife, that you will not save your husband? Or how do you know, husband, that you will not save your wife?”5

The issue of a mixed-faith marriage becomes especially delicate when children are introduced. Paul’s use of the word unclean in 1 Corinthians 7 refers to the children not being brought up in a proper relationship with the Lord. According to Paul, a sanctifying relationship with God is more likely to develop among children with a believing parent in the home because, regardless of the beliefs of one’s spouse, the principles of a happy family life are the same: “Successful marriages and families are established and maintained on principles of faith, prayer, repentance, forgiveness, respect, love, compassion, work, and wholesome recreational activities.”6

However, Paul also recognized that, though the principles of a happy family are the same, believers need to establish boundaries regarding who they will marry. For example, bringing up a child within the law of Moses and the law of Christ was not possible, for the laws were often contradictory. Therefore, Paul counseled that Christian believers should not marry Jewish believers unless they agreed not to force their children to live the law of Moses. The revelation notes that this counsel came from Paul “not of the Lord, but of himself” (D&C 74:5). This does not mean that Paul was contradicting the will of the Lord, but rather that he was providing counsel of his own accord. Still, it is wise for Church members who are in mixed-faith marriages to discuss and set clear expectations with their spouses about the religious upbringing of their children. Lack of communication on this matter can be the source of much heartache for those in mixed-faith marriages.

D&C 74:6–7

6 That their children might remain without circumcision; and that the tradition might be done away, which saith that little children are unholy; for it was had among the Jews;

7 But little children are holy, being sanctified through the atonement of Jesus Christ; and this is what the scriptures mean.

Paul’s teachings in this passage in Corinthians were often used to support the doctrine of infant baptism. According to one modern theologian, “With the exception of the Scripture passage where Jesus blesses little children no passage has been laid under more laborious contribution to serve the cause of infant baptism than this one [1 Corinthians 7:14].”7 The teaching that young children who had not yet reached the age of accountability (D&C 68:27) should be baptized is strongly refuted in scripture. The Book of Mormon prophet Mormon called infant baptism a “gross error” and declared that “it is solemn mockery before God, that ye should baptize little children” (Moroni 8:6, 9).

Around the time this revelation was likely received, the Lord instructed the Church that children should be blessed in the Church but that “no one can be received into the church of Christ unless he has arrived unto the years of accountability before God, and is capable of repentance” (D&C 20:70–71). Joseph Smith maintained this teaching throughout his life. In an 1842 discourse he declared, “The doctrine of Baptizing children, or sprinkling them, or they must welter in hell is a doctrine not true, not supported in Holy writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world they are taken to the bosom of Abraham.”8

Footnotes

• 1. Revelation Book 1, p. 60, JSP.
• 2. Doctrine and Covenants, 1835, Section LXXIII, p. 202, JSP.
• 3. See Joseph Smith— History, vol. A-1, p. 178, JSP.
• 4. See Explanation of Scripture, 1830 [D&C 74], fn. 5, JSP.
• 5. 1 Corinthians 7:14, The New Testament: A Translation for Latter-day Saints, Thomas A. Wayment, translator, 2019.
• 6. Family Proclamation, 1995, paragraph 7.
• 7. Paul K. Jewett, Infant Baptism and the Covenant of Grace, p. 122, quoted in “Explanation of Scripture, 1830 [D&C 74], fn. 1, JSP.
• 8. Times and Seasons, 15 April 1842, p. 751, JSP.