Doctrine and Covenants 75
Historical Context
On January 25, 1832, a general conference of the Church was held near Amherst, Ohio. The conference was attended by “between 70 and 80 official characters” from various locations. At the conference, several important events took place. First, Orson Pratt was appointed as president of the elders. Next, Joseph Smith was ordained as the “President of the High Priesthood,” heeding the instructions given in revelation a few months prior that “one be appointed of the high priesthood to preside over the priesthood of the Church.”
There are no known minutes of this conference, but a later account in Joseph Smith’s History recorded, “At this conference much harmony prevailed, and considerable business was done to advance the kingdom and promulgate the gospel to the inhabitants of the surrounding Country. The Elders seemed anxious for me to enquire 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 had gone out of the way, so that none doth good; no, not one. I enquired and received the following [D&C 75].”
This section, section 75, is made up of two separate revelations given at the conference, comprising verses 1–22 and 23–36. A copy of the of revelations kept by Newel K. Whitney and written in Sidney Rigdon’s handwriting records it as two different revelations. Another collection of revelations kept by Samuel Smith and Orson Hyde, however, includes only the first revelation. Church Historian John Whitmer recorded both as separate revelations given on the same day in Revelation Book 1. When the revelations were published in the 1835 Doctrine and Covenants, they were combined into one section, and have been combined as such ever since.
At least one of the revelations was received in the presence of the entire conference. Orson Pratt said that the revelation was received “in the presence of the whole assembly.” Another attendee of the conference, Edson Barney, said that Sidney Rigdon wrote the revelation as it was dictated by Joseph Smith. This was one of many occasions during which groups of people witnessed Joseph Smith receiving a revelation (see commentary for D&C 50).
“Historical Introduction,” Revelation, 25 January 1832–A [D&C 75:1–22]
“Historical Introduction,” Revelation, 25 January 1832–A [D&C 75:23–36]
Verse-by-Verse Commentary
D&C 75:1–5
1 Verily, verily, I say unto you, I who speak even by the voice of my Spirit, even Alpha and Omega, your Lord and your God—
2 Hearken, O ye who have given your names to go forth to proclaim my gospel, and to prune my vineyard.
3 Behold, I say unto you that it is my will that you should go forth and not tarry, neither be idle but labor with your might—
4 Lifting up your voices as with the sound of a trump, proclaiming the truth according to the revelations and commandments which I have given you.
5 And thus, if ye are faithful ye shall be laden with many sheaves, and crowned with honor, and glory, and immortality, and eternal life.
These scriptures reiterate that it is important to labor diligently to preach the gospel; they further emphasize the importance of “proclaiming the truth according to the revelations and commandments which I have given unto you” (D&C 75:4). Such stress on the commandments and revelations given in our time highlights the importance of sharing what is unique about our message. There is much to be gained from building on common beliefs with other faiths, but we also need to emphasize why we are different from those of other faiths.
One key difference between our faith and other faiths is the Restoration of the gospel of Jesus Christ. During a meeting held in Philadelphia, Pennsylvania, in January 1840, Parley P. Pratt recorded an experience that underlines the importance of emphasizing the Restoration in our teaching. According to Elder Pratt,
A very large church was opened for him [Joseph Smith] to preach in, and about three thousand people assembled to hear him. Brother Rigdon spoke first, and dwelt on the Gospel, illustrating his doctrine by the Bible. When he was through, Brother Joseph arose like a lion about to roar; and being full of the Holy Ghost, spoke in great power, bearing testimony of the visions he had seen, the ministering of angels which he had enjoyed; and how he had found the plates of the Book of Mormon, and translated them by the gift and power of God. He commenced by saying: “If nobody else had the courage to testify of so glorious a message from Heaven, and of the finding of so glorious a record, he felt to do it in justice to the people, and leave the event with God.”
Elder Pratt added, “The entire congregation were astounded; electrified, as it were, and overwhelmed with the sense of the truth and power by which he spoke, and the wonders which he related. A lasting impression was made; many souls were gathered into the fold.”
As illustrated in the way Joseph Smith taught the congregation in Philadelphia, we have an obligation to bear witness of the Restoration of Christ’s gospel. Outreach and understanding to other faiths will always be an important part of our work, but we also have a solemn charge to proclaim the Restoration of the gospel of Jesus Christ in the latter days through the Prophet Joseph Smith.
D&C 75:6–12
6 Therefore, verily I say unto my servant William E. McLellin, I revoke the commission which I gave unto him to go unto the eastern countries;
7 And I give unto him a new commission and a new commandment, in the which I, the Lord, chasten him for the murmurings of his heart;
8 And he sinned; nevertheless, I forgive him and say unto him again, Go ye into the south countries.
9 And let my servant Luke Johnson go with him, and proclaim the things which I have commanded them—
10 Calling on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them—
11 Praying always that they faint not; and inasmuch as they do this, I will be with them even unto the end.
12 Behold, this is the will of the Lord your God concerning you. Even so. Amen.
The second part of this revelation is directed toward William E. McLellin, who had previously been called to serve a mission with Samuel Smith (D&C 68:7–8). The pair left to preach in eastern Ohio on November 16, 1831. On December 15, McLellin fell ill with a violent cold that confined him to bed. The elders’ mission was cut short, and McLellin returned to Hiram, Ohio, on December 29, just forty-four days after his mission began. When Samuel Smith wrote about this brief term in the mission field, he commented, “We went a short distance, but because of disobedience, our way was hedged up before us.” Samuel never elaborated on what the nature of the disobedience was, but in this revelation, McLellin was rebuked for “the murmurings of his heart” (D&C 75:7). He was then assigned to a new field of labor with Luke Johnson instead of with Samuel Smith.
Brother McLellin was not cut off from the Lord because of his disobedience or illness. In fact, during the time between returning from his first mission and receiving this revelation, he had an extraordinary experience. Years after this time, Brother McLellin told Orson Pratt that on January 18, 1832, about a week before Doctrine and Covenants section 75 was given, he found himself alone with Joseph Smith in the translating room of the Johnson home. William asked Joseph to inquire of the Lord regarding an important matter. Joseph replied, “Do you inquire of God [?] . . . I will pray for you that you may obtain.” William complied with the Prophet’s instructions, later recalling: “I did receive and I wrote it. And when I read it to him [Joseph Smith] he shed tears of joy and said to me, ‘Brother William, that is the mind of the will of God, and as much a revelation as I ever received in my life. You have written it by the spirit of inspiration.’” William later reflected,
I was never vain enough to suppose that “I was planted in Joseph’s stead,” nor that it was my duty or privilege to receive by revelation laws or regulations for the whole church. I knew better. But at that time I saw, heard, and felt what I wrote. There and then I learned a principle, and was put in possession of a power that I shall never forget. I learned to know the voice of the Spirit of God clothed in words. And if I had heeded its voice from that day to this, I should have missed many—very many difficulties through which I have passed.
Serving as a coda to William’s earlier experience when he was challenged by the Lord to write scripture but failed, this episode shows the tender mercy of the Lord toward his children. Even a troubled soul like William McLellin was inspired to learn that the Lord knew him and his desires (See commentary for D&C 67).
D&C 75:13–22
13 And again, verily thus saith the Lord, let my servant Orson Hyde and my servant Samuel H. Smith take their journey into the eastern countries, and proclaim the things which I have commanded them; and inasmuch as they are faithful, lo, I will be with them even unto the end.
14 And again, verily I say unto my servant Lyman Johnson, and unto my servant Orson Pratt, they shall also take their journey into the eastern countries; and behold, and lo, I am with them also, even unto the end.
15 And again, I say unto my servant Asa Dodds, and unto my servant Calves Wilson, that they also shall take their journey unto the western countries, and proclaim my gospel, even as I have commanded them.
16 And he who is faithful shall overcome all things, and shall be lifted up at the last day.
17 And again, I say unto my servant Major N. Ashley, and my servant Burr Riggs, let them take their journey also into the south country.
18 Yea, let all those take their journey, as I have commanded them, going from house to house, and from village to village, and from city to city.
19 And in whatsoever house ye enter, and they receive you, leave your blessing upon that house.
20 And in whatsoever house ye enter, and they receive you not, ye shall depart speedily from that house, and shake off the dust of your feet as a testimony against them.
21 And you shall be filled with joy and gladness; and know this, that in the day of judgment you shall be judges of that house, and condemn them;
22 And it shall be more tolerable for the heathen in the day of judgment, than for that house; therefore, gird up your loins and be faithful, and ye shall overcome all things, and be lifted up at the last day. Even so. Amen.
In these commandments to various elders, the Lord again emphasizes the elders’ different roles in acting as judges of the people and instructs them to shake the dust off their feet as a testimony against those who reject them (D&C 24:15–16). Along with this, He also instructs the elders to bless the homes that they enter. Those commissioned by the Church have an obligation to both teach, judge, and bless the homes they visit.
An experience shared by William F. Cahoon illustrates how these duties are carried out. When he was just seventeen years old, Cahoon was called as a teacher and asked to visit the homes of the Saints. The family of Joseph Smith was among those he was asked to visit. After receiving this young man warmly into his home, Joseph said, “Brother William, I submit myself and my family into your hands . . . ask all the questions you feel like.” William later recalled, “By this time my fears and trembling had ceased and I said, ‘Brother Joseph are you trying to live your religion?’ He answered ‘Yes.’ I then said ‘Do you pray in your family?’ He said ‘Yes.’ ‘Do you teach your family the principles of the gospel?’ He replied ‘Yes, I am trying to do it.’ ‘Do you ask a blessing on your food?’ He answered ‘Yes.’ ‘Are you trying to live in peace and harmony with all your family?’ He said that he was.”
William then turned to Emma Smith and said “‘Sister Emma, are you trying to live your religion? Do you teach your children to obey their parents? Do you try to teach them to pray?’ To all these questions she answered ‘Yes, I am trying to do so.’ I then turned to Joseph and said, ‘I am now through with my questions as a teacher; and now if you have any instructions to give, I shall be happy to receive them.’ He said ‘God bless you, Brother William; and if you are humble and faithful, you shall have power to settle all difficulties that may come before you in the capacity of a teacher.’ I then left my parting blessing upon him and his family, as a teacher, and took my departure.”
D&C 75:23–36
23 And again, thus saith the Lord unto you, O ye elders of my church, who have given your names that you might know his will concerning you—
24 Behold, I say unto you, that it is the duty of the church to assist in supporting the families of those, and also to support the families of those who are called and must needs be sent unto the world to proclaim the gospel unto the world.
25 Wherefore, I, the Lord, give unto you this commandment, that ye obtain places for your families, inasmuch as your brethren are willing to open their hearts.
26 And let all such as can obtain places for their families, and support of the church for them, not fail to go into the world, whether to the east or to the west, or to the north, or to the south.
27 Let them ask and they shall receive, knock and it shall be opened unto them, and be made known from on high, even by the Comforter, whither they shall go.
28 And again, verily I say unto you, that every man who is obliged to provide for his own family, let him provide, and he shall in nowise lose his crown; and let him labor in the church.
29 Let every man be diligent in all things. And the idler shall not have place in the church, except he repent and mend his ways.
30 Wherefore, let my servant Simeon Carter and my servant Emer Harris be united in the ministry;
31 And also my servant Ezra Thayre and my servant Thomas B. Marsh;
32 Also my servant Hyrum Smith and my servant Reynolds Cahoon;
33 And also my servant Daniel Stanton and my servant Seymour Brunson;
34 And also my servant Sylvester Smith and my servant Gideon Carter;
35 And also my servant Ruggles Eames and my servant Stephen Burnett;
36 And also my servant Micah B. Welton and also my servant Eden Smith. Even so. Amen.
In the final instructions given to this group of elders, the Lord directs the elders to ensure their families are taken care of before they depart on their missions. The Lord teaches that “every man is obliged to provide for his own family” (D&C 75:28). Both ancient and modern prophets have taught that fathers must fulfill their duties to “provide the necessities of life and protection for their families.” Paul, writing to Timothy, declared, “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Timothy 5:8).
In our time, Elder D. Todd Christofferson has taught that “breadwinning is a consecrated activity.” He added, “Providing for one’s family, although it generally requires time away from the family, is not inconsistent with fatherhood—it is the essence of being a good father. ‘Work and family are overlapping domains.’ This, of course, does not justify a man who neglects his family for his career or, at the other extreme, one who will not exert himself and is content to shift his responsibility to others.”
Footnotes
