Doctrine and Covenants 84
Historical Context
While we know the exact date, relative location, and close wording of the restoration of the Aaronic Priesthood, we have very little information about the restoration of the Melchizedek Priesthood. Doctrine and Covenants 84 is a landmark in our understanding of priesthood in general, but especially of the powers and promises associated with the Melchizedek Priesthood. This revelation came at the end of several months of great challenges for Joseph Smith. A mob attacked Joseph and Sidney Rigdon at the John Johnson Farm on March 24, 1832. The beating was painful for both men, but it especially affected Sidney, whose head was badly lacerated as they dragged him across the frozen ground. Joseph seemed to recover more quickly, while Sidney was confined to bed for several days. Joseph visited Sidney a few days after the attack and later remembered, “I went to see Elder Rigdon, and found him crazy, and his head highly inflamed, for they had dragged him by his heels, and those, too, so high from the earth he could not raise his head from the rough frozen surface.”
Sidney recovered sufficiently to travel to Missouri in the spring of 1832 with Joseph Smith and other Church leaders. Their conversations with the Church leaders in Missouri were difficult, but Joseph managed to bring some harmony to the discussions before he left. On the way home, another hardship struck the travelers when the horses pulling their stagecoach had a runaway. Bishop Newel K. Whitney attempted to jump from the coach but caught his foot in the wheel and broke his leg in several places. Bishop Whitney was unable to travel, so Joseph elected to stay with him while the rest of the party journeyed home to Kirtland.
Joseph spent a stressful four weeks at an inn in Greenville, Indiana, while Bishop Whitney recovered. He wrote in a letter to Emma Smith,
My Situation is a very unpleasant one although I will endeavor to be contented. The Lord assisting me I have visited a grove which is just back of the town almost every day where I can be secluded from the eyes of any mortal and there give vent to all the feelings of my heart. In meditation and prayer I have called to mind all the past moments of my life and am left to mourn and Shed tears of sorrow for my folly in suffering the adversary of my Soul to have so much power over me as he has had in times past.
However, in the midst of his trials Joseph also remembered the goodness of God in his life. “But God is merciful and has forgiven my sins,” he wrote to Emma. “I rejoice that he sendeth forth the Comforter to as many as believe and humbleth themselves before him.”
On one occasion Joseph believed he had been poisoned. “I rose from the dinner-table, I walked directly to the door and commenced vomiting most profusely,” he later wrote. “I raised large quantities of blood and poisonous matter, and so great were the muscular contortions of my system that my jaw was dislocated in a few moments.” Joseph later recovered through a priesthood blessing, and he and Bishop Whitney left the inn the following day. By the time they returned to Kirtland they had been gone nearly three months.
More trouble greeted Joseph when he arrived home. A letter from John Corrill, a counselor to Bishop Edward Partridge in Missouri, raised some points of conflict and animosity toward Joseph Smith and other Church leaders in Kirtland. Shortly after hearing these accusations, Sidney Rigdon suffered an episode where he became frantic and declared in public that “the keys are rent from this people.” Joseph was forced to travel to Kirtland from where he was staying in Hiram, Ohio, to remedy the situation. For a time, he was forced to remove Sidney from the First Presidency and revoke his priesthood.
During these challenging months, Joseph Smith began to reflect on his experiences and record his history for the first time. He wrote an account of the First Vision and documented the appearance of angels who had given him his authority to minister. In this history, he suggested that he had received two different kinds of authority, noting that “the ministering of Angels” gave him an authority that allowed him “to administer the letter of the Gospel.” He also wrote of receiving “the high Priesthood after the holy order of the son of the living God,” giving him “power and ordinance from on high to preach the Gospel in the administration and demonstration of the spirit.”
Writing this history and enduring the tumultuous events surrounding the government of the Church were likely factors in the Prophet seeking further guidance on the nature of the priesthood. The revelation in section 84 traced the lineage of the two orders of the priesthood and explained the blessings associated with each. In a later history, Joseph Smith designated this revelation as simply “On Priesthood” and gave the following context for it: “The elders began to return from their Missions to the eastern states, and present the histories of their several stewardships in the Lord’s vineyard; and while together in these seasons of joy, I inquired of the Lord and received the following: [D&C 84].”
The Prophet received the revelation over two days, the 22nd and 23rd of September, 1832. Evidence from the earliest copies of the revelation suggests that the revelation was received in two parts. We do not know exactly where the first part ends and the second part begins; however, several of the early scribes of the revelation, including Frederick G. Williams and John Whitmer, left a break after the phrase “for he is full of mercy, justice, grace and truth, and peace, forever and ever, Amen” (D&C 84:102). This break suggests that Doctrine and Covenants 84:103–120 were received on September 23rd.
See “Historical Introduction,” Revelation, 22–23 September 1832 [D&C 84]
Verse-by-Verse Commentary
D&C 84:1–3
1 A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high.
2 Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem.
3 Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased.
No concept fired the imagination of the early Saints of this dispensation more than the construction of a holy city of God on the American continent. One survey found that in early Latter-day Saint literature the most quoted passage from the Book of Mormon was Ether 13:4–8, in which the ancient prophet Moroni foretold “that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph” (Ether 13:6). Interest in this New Jerusalem continued as Joseph Smith’s translation of the Bible restored the knowledge of a city called Zion built by the antediluvian prophet Enoch, where the people “were of one heart and one mind and dwelt in righteousness” (Moses 7:18).
Early in the summer of 1833, a Plat of the City of Zion was sent to Church leaders in Missouri. This plan illustrates not only the grand designs of the city but also the practical details of its creation. Created as a collaborative effort among the members of the First Presidency—Joseph Smith, Sidney Rigdon, and Frederick G. Williams—the plat is essentially the master plan for the city of God. Written around the edges of the plan are detailed notes about the nature of the city. The city was to be one square mile and have a grid system outlining rectangular blocks with lots laid out for homes and gardens. In many ways the plat resembled urban land division patterns utilized throughout the United States in the 1830s. In other ways the plat was highly unusual.
Where the city’s design diverged from that of other American communities was at the heart of the map, where two prominent rectangles sat with numbers from 1 to 24 inside of them. These rectangles designated a sacred place at the center of the city where a complex of twenty-four temples was to be built. According to the plans, these temples were intended for a different function than were later Latter-day Saint temples. Rather than being places where ordinances were performed for the living and the dead, these temples were intended to serve as administrative centers. In divisions of three, the temples were assigned to house various Church organizations. For example, temples 10, 11, and 12 were designated as “the house of the Lord for the presidency of the high and most holy priesthood.” Other temple trios were identified by titles such as “the house of the Lord for the presidency of the high priesthood after the order of [Aaron],” “the house of the Lord for the teachers in Zion,” “the house of the Lord for the Deacons in Zion,” and so forth. The offices of the priesthood had been revealed gradually, but the designations of the orders of the priesthood came from information provided in this revelation (D&C 84).
D&C 84:4–5
4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.
5 For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house.
The city of Zion and its temples remain to be built. Some detractors have claimed that this passage proved to be false because the temple was not “reared in this generation” (D&C 84:4). There are several reasons why this claim is not true.
First, it is possible that this commandment is not a prophecy, but a commandment. When commandments are not kept they are not invalidated. The Lord commanded, “Thou shalt not bear false witness against thy neighbor” (Exodus 20:16). If a person does not keep that commandment it is reflection of the weakness of the individual, not of the prophet who received the commandment or of the foreknowledge of God. In later revelations, the Lord provided two reasons why the temples were not built: there were contentions, envyings, and strife among the Saints in Missouri (D&C 101:2, 6–8), and the enemies of the Saints were demonstrating intense opposition. In Doctrine and Covenants 124:49–50, the Lord refers to the charge to build the temples as a commandment that He rescinded because of persecution.
Second, there is some uncertainty surrounding the use of the word generation in this passage. The Lord told Joseph Smith, “This generation shall have my word through you” (D&C 5:10). It seems that in this case the word generation is used as a synonym for dispensation. Generation as used here does not appear to refer to the time between parents’ birth and the birth of their children, but as an epoch of time in this history of the human race.
Finally, the passage declares that “this generation shall not all pass away until an house shall be built unto the Lord” (verse 5). It is possible that this passage specifies only that a house will be built, not necessarily that the temples in Zion will be built. If this is the case, a house was built in Kirtland, Ohio (See D&C 109–110). Another house was built by this generation in Nauvoo, Illinois. Many of those who lived in the days of Joseph Smith survived long enough to see temples rise in Utah at St. George, Logan, Manti, and Salt Lake City. A smaller number who lived into the 1920s even saw temples dedicated in Cardston, Canada, and Laie, Hawaii. In this sense, the word of the Lord was more than fulfilled.
D&C 84:6–13
6 And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro;
7 And Jethro received it under the hand of Caleb;
8 And Caleb received it under the hand of Elihu;
9 And Elihu under the hand of Jeremy;
10 And Jeremy under the hand of Gad;
11 And Gad under the hand of Esaias;
12 And Esaias received it under the hand of God.
13 Esaias also lived in the days of Abraham, and was blessed of him—
The priesthood of Moses is traced back to Adam, who received it from God Himself (Abraham 1:2–4). One interesting addition to our understanding of priesthood is the knowledge that Moses received his priesthood from his father-in-law, Jethro. Jethro was a descendant of Midian, one of the children Abraham fathered with his wife Keturah after the death of his first wife, Sarah (Genesis 25:2). It is significant that Moses’s priestly lineage comes through a route outside of Israel. This lineage seems to indicate a number of the servants of Jehovah who were not descendants of Jacob (Israel) but were nonetheless key figures in the scriptures. Just as the Book of Mormon indicates, there are stories of God’s works that are yet to be told but that will someday be known.
Other illuminating names in Moses’s priestly lineage include Esaias (D&C 84:13). Esaias is a name for Isaiah used in the King James Version of the New Testament. This Esaias lived long before Isaiah’s time and appears to have been a contemporary of Melchizedek and Abraham. Other than what is written in these verses and a brief mention in Doctrine and Covenants 76:100, we have little information about Esaias. We know he was ordained under the hand of God, but the phrase under the hand of God likely means that he was ordained by someone who acted under God’s direction. For instance, Joseph Smith taught that “all the Prophets had the Melchizedek Priesthood and was ordained by God himself.” In Joseph’s teaching, as well as in this passage, it is likely that one of God’s servants carried out the ordination. In this instance it was probably Abraham who ordained Esaias, as indicated in verse 13 and given the fact that Melchizedek and his city were taken into heaven (Joseph Smith Translation, Genesis 14:33–34).
D&C 84:14–17
14 Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah;
15 And from Noah till Enoch, through the lineage of their fathers;
16 And from Enoch to Abel, who was slain by the conspiracy of his brother, who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man—
17 Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years.
Little is known about Melchizedek, except that Abraham, considered the father of the faithful, paid homage to him after the Battle of Kings (Genesis 14:18–20). Scriptures restored in the latter days greatly assist in our understanding of Melchizedek. The book of Alma provides a larger part of Melchizedek’s backstory, including that “there were many before him, and also there were many afterwards, but none were greater” (Alma 13:19; other illuminating passages include Joseph Smith Translation, Genesis 14:17, 25–40; Joseph Smith Translation, Hebrews 7:3; and D&C 107:1–4).
Some Church members speculate that Melchizedek, the king of Salem, and Shem, the son of Noah, are the same person. Based on the information given in section 84, however, it seems unlikely that Melchizedek and Shem are the same person. Another passage, Doctrine and Covenants 138:41, calls Shem “the great high priest” and fails to list Melchizedek among the prophets Joseph F. Smith saw in vision. However, verse 15 of section 84 says that Melchizedek received the priesthood “through the lineage of his fathers, even till Noah.” Although it does not definitively settle the controversy, this lineage seems to indicate that there is no father-son connection between Noah and Melchizedek. In addition, no writer in the Bible or the Book of Mormon explicitly made a connection between the two. Bible writers often paid attention to names and pointed out when a biblical figure went by two different names, such as Abram-Abraham, Sarai-Sarah, Jacob-Israel, Esau-Edom, and so on. That not one writer made this connection between Shem and Melchizedek is telling.
Another important figure illuminated in this lineage is Abel, who was identified as having received the priesthood from Adam. A similar priestly lineage given in Doctrine and Covenants 107:42–43 connects the priesthood from Adam to Seth, but this lineage recognizes the role of Abel as the first heir to Adam’s priesthood. The Prophet Joseph Smith taught that Abel “magnified the Priesthood which was conferred upon him and died a righteous man, and therefore has become an Angel of God by receiving his body from the dead, [and is] therefore [still] holding the Keys of his dispensation.” Abel’s office as a priesthood holder also elevates the seriousness of Cain’s murder of Abel. In taking the life of his brother, Cain not only shed the blood of his own kin but also took the life of one of the Lord’s anointed and the heir to the priesthood.
D&C 84:18–22
18 And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God.
19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
20 Therefore, in the ordinances thereof, the power of godliness is manifest.
21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
22 For without this no man can see the face of God, even the Father, and live.
The greater priesthood referenced in these verses is the Melchizedek Priesthood, which administers the gospel and holds the keys and ordinances necessary to enter again into the presence of God. The purpose of the priesthood is to bring men and women back into the presence of God in this life and in the life to come. There are a number of ways in which this goal can be accomplished. Ordinances such as baby blessings, blessings of healing or comfort, or Patriarchal blessings bring the power of God into the lives of their recipients by providing guidance, solace, or recovery. Ordinances required for salvation allow the receivers to enter into sacred covenants that open the door of salvation and unlock the powers of godliness. “Godliness” is the power to become like God and is made possible by the covenants and ordinances facilitated through the priesthood.
When this revelation declares that “without this no man can see the face of God, even the Father, and live” (verse 22), the this referred to is the power of godliness, not the priesthood. Many individuals, including Joseph Smith, have received the privilege of seeing the face of God without being ordained to the priesthood. Typically, the power of godliness necessary to see God is given to a person through the ordinances of the gospel, though there can be exceptions to this rule under unusual circumstances. One exception is transfiguration, in which an individual is temporally changed by the power of the Spirit to be able to exist in the presence of God (D&C 67:11; Moses 1:9, 11, 15). Transfiguration is most likely the way that Joseph Smith was able to behold the presence of God during his First Vision despite not holding the priesthood or receiving the ordinances. Other individuals have been granted this privilege, but for most men and women the way to enter the presence of God is to receive the power to do so through the ordinances of the gospel.
D&C 84:23–25
23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;
24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.
25 Therefore, he took Moses out of their midst, and the Holy Priesthood also;
This passage affirms that the laws Moses gave to Israel during their sojourn in the wilderness were not the fulness of the gospel but a temporary set of provisions to prepare them for the higher law. The prophet Abinadi taught that this lesser law of “performances and ordinances” was only a type of things to come. The true power of God to save was not solely bound in keeping the law but in accepting the atoning sacrifices of Jesus Christ. Abinadi taught, “that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses” (Mosiah 13:28).
It was not Moses’s original intent to give the children of Israel this lesser law, but because of the hardness of their hearts a change was required. The Joseph Smith Translation of this episode explains,
And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. Therefore do as I have commanded thee. (Joseph Smith Translation, Exodus 34:1–2)
D&C 84:26–28
26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb.
28 For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.
The “preparatory gospel,” as it is referred to in verse 26, was present among the Israelites until the coming of John. The importance of John the Baptist is sometimes overshadowed by the nearness of his ministry to that of Jesus Christ. John was the proper heir to the office held anciently by Aaron and could trace his authority directly to him (D&C 68:15–18; 107:16, 70, 76). This passage explains that John was baptized while he was in his childhood and had been “ordained” by an angel when he was eight days old. The word ordained in this context does not mean that John was ordained to the Aaronic or Melchizedek Priesthood, or any office of the priesthood. In the time of Joseph Smith, the term was used in the same way that set apart or blessed is used in the modern Church. For instance, Emma Smith was “ordained” to “expound scriptures, and to exhort the Church” but was not given the priesthood or a priesthood office (D&C 25:7).
In a similar fashion, John was ordained “unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the second coming of the Lord” (D&C 84:28; emphasis added). John was ordained by an angel because his father, Zacharias, held only the Aaronic Priesthood and lacked the authority to give such a blessing to an infant.
During his ministry, John preached the gospel of faith, repentance, and baptism by immersion for the remission of sins—the first three principles of the gospel. However, he lacked the authority to provide the fourth principle of the gospel, baptism by fire and the Holy Ghost. He also lacked the authority to administer the other ordinances of the Melchizedek Priesthood. Hence, when Jesus began His ministry, John directed his disciples toward Him, explaining that “He [Christ] must increase, but I must decrease” (John 3:30). Having fulfilled his mission as the most important of forerunners, John allowed the true Messiah to take the lead.
The submission John showed to Jesus was another sign of his greatness. The Savior Himself taught that “among those born of women there is not a great prophet than John the Baptist” (Luke 7:28). In an 1843 discourse, Joseph Smith provided three reasons why the Savior had given such high praise to John:
It could not have been on account of the miracles John performed, for he did no miracles; but it was, first, because he was trusted with a divine mission, of preparing the way before the face of the Lord. Who was trusted with such a mission, before or since? No man.
Second, He was trusted, and it was required at his hands, to baptise the son of man. Who ever did that? Who ever had so great a privilege or glory? Who ever led the Son of God into the waters of baptism, beholding the Holy Ghost descend upon him in the sign of the Dove? No man.
Third, John, at that time, was the only legal administrator, holding the keys of power, there was on earth: The keys, the kingdom, the power, the glory, had departed from the Jews; and John, the son of Zachariah, by the holy anointing, and decree of heaven, held the keys of power at the time.”
D&C 84:29–32
29 And again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood.
30 And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon Aaron and his sons.
31 Therefore, as I said concerning the sons of Moses—for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed—
32 And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord’s house, whose sons are ye; and also many whom I have called and sent forth to build up my church.
In this passage, the offices of elder and bishop are established as “necessary appendages” of the Melchizedek Priesthood, and it is assumed that those holding the office of bishop, which is an office of the Aaronic Priesthood, will be high priests set apart as bishops. An earlier revelation explained that literal descendants of Aaron have a right to the office of bishop if they are found worthy and set apart by those holding the keys of the Melchizedek Priesthood (D&C 68:15–20). The offices of teacher and deacon are given as necessary appendages of the Aaronic Priesthood because those offices did not exist as part of the Aaronic or Levitical Priesthood in Old Testament times.
The concept of an acceptable offering from the sons of Moses and the sons of Aaron goes back to the initial appearance of John the Baptist to restore the Aaronic Priesthood (D&C 13). Joseph Smith commented on the Aaronic Priesthood in an 1840 discourse, explaining,
It is generally supposed that sacrifice was entirely done away when the great sacrifice was offered up, and that there will be no necessity for the ordinance of Sacrifice in future; but those who assert this, are certainly not acquainted with the duties, privileges, and authority of the priesthood, or with the prophets. The offering of sacrifice has ever been connected and forms a part of the duties of the priesthood. It began with the priesthood and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of Sacrifice by the Servants of the most High in Ancient days prior to the law of Moses.
He continued, “These sacrifices as well as every ordinance belonging to the priesthood will, when the temple of the Lord shall be built and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications and blessings; this ever did and will exist when the powers of the Melchizedek Priesthood are sufficiently manifest. Else how can the restitution of all things spoken of by all the Holy Prophets be brought to pass?”
D&C 84:33–34
33 For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.
34 They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.
The central part of this revelation is commonly known as the Oath and Covenant of the Priesthood and constitutes verses 33 through 44. Every Church member should understand and become familiar with this passage. The oath makes the men who receive the priesthood and fully enter into it adopted sons of Aaron, Moses, Abraham, and heirs to the powers of God and “heirs of God, and joint-heirs with Christ” (Romans 8:17). To “obtain” these two priesthoods is more than just being ordained to an office within the priesthood. A later revelation to Joseph Smith explains that “many are called, but few are chosen,” and only those who can wield the power of the priesthood “upon the principles of righteousness are fully chosen” (D&C 121:36).
To obtain the priesthood is to magnify one’s calling within the priesthood. President Thomas S. Monson provided a simple definition of what it means to magnify one’s calling: “What does it mean to magnify a calling? It means to build it up in dignity and importance, to make it honorable and commendable in the eyes of all men, to enlarge and strengthen it, to let the light of heaven shine through it to the view of other men. And how does one magnify a calling? Simply by performing the service that pertains to it.”
In return for their faithful service, priesthood holders are “sanctified,” or “made holy.” The Lord also promises a renewal of their bodies. This blessing can happen in this life but comes to full fruition in the First Resurrection, when the priesthood holder is blessed to receive a celestial body and be truly renewed to become like God and Jesus Christ.
D&C 84:35–37
35 And also all they who receive this priesthood receive me, saith the Lord;
36 For he that receiveth my servants receiveth me;
37 And he that receiveth me receiveth my Father;
The phrase receive the priesthood most likely has a double meaning. It is true that men receive the priesthood when they are ordained to priesthood office, but in a larger sense anyone, male or female, can receive the priesthood by accepting those who have been sent to minister of God. While this passage refers specifically to the oath and covenant pertaining to the priesthood, in a larger sense, when those who hold the keys give priesthood authority to worthy Church members, these members hold the priesthood—and this group encompasses both men and women. President Dallin H. Oaks taught,
We are not accustomed to speaking of women having the authority of the priesthood in their Church callings, but what other authority can it be? When a woman—young or old—is set apart to preach the gospel as a full-time missionary, she is given priesthood authority to perform a priesthood function. The same is true when a woman is set apart to function as an officer or teacher in a Church organization under the direction of one who holds the keys of the priesthood. Whoever functions in an office or calling received from one who holds priesthood keys exercises priesthood authority in performing her or his assigned duties. Whoever exercises priesthood authority should forget about their rights and concentrate on their responsibilities.
The oath and covenant of the priesthood can be understood in multiple contexts and applications. A person who participates in the ordinances of the temple enters into an oath and covenant with God that facilitates their entrance into the celestial kingdom. A couple sealed in the temple might understand the “oath and covenant” to be in part fulfilled by their entering into “this order of the priesthood,” meaning the new and everlasting covenant of marriage (D&C 131:2). Those who enter into these promises receive the same blessing as Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and so forth.
D&C 84:38–41
38 And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him.
39 And this is according to the oath and covenant which belongeth to the priesthood.
40 Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.
41 But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.
In a letter written to his uncle Silas Smith in September 1833, Joseph Smith commented on the blessings received in this promise and the potential the promise held for all men and women everywhere. He wrote,
Abraham, Isaac, and Jacob, had the promise of eternal life confirmed to them by an oath of the Lord, but that promise or oath was no assurance to them of their salvation; but they could by walking in the footsteps and continuing in the faith of their fathers, obtain, for themselves an oath for confirmation that they were meet to be partakers of the inheritance, with the Saints in light. . . . Must I not rather obtain for myself by my own faith and diligence in keeping the commandments of the Lord, an assurance of salvation for myself? And have I not an equal privilege with the ancient Saints? And will not the Lord hear my prayers and listen to my cries as soon as he ever did to theirs, if I come to him in the manner they did? Or, is he a respecter of persons?
This statement captures as much as anything the essence of the latter-day Restoration of the gospel. God made oaths and covenants with His sons and daughters anciently, but He offers the same blessings to His children in the latter days.
D&C 84:42–53
42 And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you.
43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life.
44 For you shall live by every word that proceedeth forth from the mouth of God.
45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world.
49 And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin.
50 And by this you may know they are under the bondage of sin, because they come not unto me.
51 For whoso cometh not unto me is under the bondage of sin.
52 And whoso receiveth not my voice is not acquainted with my voice, and is not of me.
53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now.
A marvelous contrast is made in these verses between the Light of Christ and the darkness of sin. A revelation received shortly after Doctrine and Covenants 84 was given revealed that the Light of Christ is “the light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things” (D&C 88:13). This radiant light, energy, and intelligence was to be the focus of the next phase of teaching the early Saints about the nature and power of Jesus Christ. The Light of Christ is highlighted again in Doctrine and Covenants sections 88 and 93. As men and women accept and live the truths of the gospel, this light, and their capacity to bear it and use it, becomes greater and greater.
In contrast, if people move away from the commandments and truths of the gospel, they receive less light and are more susceptible to the bondage of sin. These truths apply broadly to humanity, since this passage is discussing the Light of Christ and not the gift of the Holy Ghost. While the Holy Ghost can inspire people everywhere, only those who have entered into covenants through ordinances can gain the gift of the Holy Ghost, and then only those who keep their covenants have the constant companionship of the Spirit.
But all children of God, regardless of their religious background, are given the Spirit of Christ to enlighten them. As the revelation declares, “[The] Spirit [of Christ] giveth light to every man that cometh into the world” (D&C 84:46). President Brigham Young taught,
Honest hearts, the world over, desire to know the right way. They have sought for it, and still seek it. There have been people upon the earth all the time who sought diligently with all their hearts to know the ways of the Lord. These individuals have produced good, inasmuch as they had the ability. And to believe that there has been no virtue, no truth, no good upon the earth for centuries, until the Lord revealed the Priesthood through Joseph the Prophet, I should say is wrong. There has been more or less virtue and righteousness upon the earth at all times, from the days of Adam until now. That we all believe.
D&C 84:54–61
54 And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received—
55 Which vanity and unbelief have brought the whole church under condemnation.
56 And this condemnation resteth upon the children of Zion, even all.
57 And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written—
58 That they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion.
59 For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay.
60 Verily, verily, I say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things;
61 For I will forgive you of your sins with this commandment—that you remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you.
One of the most powerful ways to increase the light and truth in our lives is through regular study of the scriptures. In these verses, the Lord declares condemnation on the Saints for their vanity, unbelief, and neglect of the new covenant—the Book of Mormon. They treated lightly this sacred book—the sign of a “new covenant” between God and His children in the latter days. In response to this warning, a few months after the revelation was received William W. Phelps dedicated several pages of the Evening and Morning Star, the Church newspaper in Missouri, to the Book of Mormon. He wrote, “The inhabitants of Zion are brought under condemnation for neglecting the book of Mormon, from which they not only received the new covenant, but the fulness of the gospel. Has this been done for the sake of hunting mysteries in the prophecies? or has it come to pass by carelessness?”
The censure offered to the early Saints in this revelation has also been applied to the Saints in our day. President Ezra Taft Benson declared,
Unless we read the Book of Mormon and give heed to its teachings, the Lord has stated in section 84 of the Doctrine and Covenants that the whole Church is under condemnation: “And this condemnation resteth upon the children of Zion, even all” (D&C 84:56). The Lord continues: “And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written” (D&C 84:57). . . . The Book of Mormon has not been, nor is it yet, the center of our personal study, family teaching, preaching, and missionary work. Of this we must repent.
To date, no prophet of the Church has removed the condemnation found in these verses for the neglect of the Book of Mormon. More recently, President Thomas S. Monson has pleaded,
If you are not reading the Book of Mormon each day, please do so. If you will read it prayerfully and with a sincere desire to know the truth, the Holy Ghost will manifest its truth to you. If it is true—and I solemnly testify that it is—then Joseph Smith was a prophet who saw God the Father and His Son, Jesus Christ. Because the Book of Mormon is true, The Church of Jesus Christ of Latter-day Saints is the Lord’s Church on the earth, and the holy priesthood of God has been restored for the benefit and blessing of His children. If you do not have a firm testimony of these things, do that which is necessary to obtain one. It is essential for you to have your own testimony in these difficult times, for the testimonies of others will carry you only so far.
D&C 84:62–76
62 Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature.
63 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;
64 Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost.
65 And these signs shall follow them that believe—
66 In my name they shall do many wonderful works;
67 In my name they shall cast out devils;
68 In my name they shall heal the sick;
69 In my name they shall open the eyes of the blind, and unstop the ears of the deaf;
70 And the tongue of the dumb shall speak;
71 And if any man shall administer poison unto them it shall not hurt them;
72 And the poison of a serpent shall not have power to harm them.
73 But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation.
74 Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am.
75 And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it.
76 But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you.
In 1832, the year this revelation was given, the Quorum of the Twelve was yet to be organized in this dispensation. When the Savior declares that “you are mine apostles” (D&C 84:63) He is using the word apostle in its broadest sense as “one sent forth.” The list given here is very similar to instructions Jesus gave to the Twelve in Jerusalem and the Americas (Mark 16:15–18; Mormon 9:23–25). Everyone sent forth by Jesus Christ to minister to the children of men are, in a sense, apostles and carry with them the power to perform miracles in His name. The promise that if poison was administered to them they would be kept safe must have been extremely meaningful to Joseph Smith. Only a few months earlier, during his return journey from Missouri, he was poisoned while staying at a boarding house in Greenville, Indiana.
Many of the Church’s early missionaries experienced the blessings found in these verses to heal and bless those they served. A few months prior to this revelation, William McLellin recorded in his journal that “Sister Sarah St. John’s child was scalded badly and Br. [Samuel] was there and laid his hands upon it and healed it in so much that it did not even so much as blister.” A few days later, a woman who was ill approached McLellin. He wrote, “I prayed for her and and laid my hands upon her and she was restored to health.” Only a few days after this, McLellin himself fell ill and was healed by Joseph Smith.”
Healings like this were common in the early Church and continue to happen in the Church in our day. However, the Saints were commanded that “they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation” (verse 73). The Savior’s instructions to avoid boasting or speaking of these miracles is echoed in the modern counsel of Boyd K. Packer, who said, “I have come to believe also that it is not wise to continually talk of unusual spiritual experiences. They are to be guarded with care and shared only when the Spirit itself prompts you to use them to the blessing of others.”
D&C 84:77–91
77 And again I say unto you, my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power;
78 For I suffered them not to have purse or scrip, neither two coats.
79 Behold, I send you out to prove the world, and the laborer is worthy of his hire.
80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.
81 Therefore, take ye no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed.
82 For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these.
83 For your Father, who is in heaven, knoweth that you have need of all these things.
84 Therefore, let the morrow take thought for the things of itself.
85 Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man.
86 Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom.
87 Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come.
88 And whoso receiveth you, there I will be also, for I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up.
89 Whoso receiveth you receiveth me; and the same will feed you, and clothe you, and give you money.
90 And he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward.
91 And he that doeth not these things is not my disciple; by this you may know my disciples.
The instructions given in this passage are directed primarily to missionaries, who are promised divine protection for their service. In the early Restoration, missionaries were sent forth without “purse or scrip,” a phrase meaning roughly “without much money or belongings.” Missionaries in this time were instructed to trust in the Lord for their food, housing, and other needs. As the conditions in which missionaries served changed, the policies changed as well, and now missionaries serve with support from their families and home wards. Missionaries are still instructed to see those funds as sacred and to seek to use them responsibly and honestly.
The Lord also promises the missionaries sent forth that they will be accompanied by the angels of God and will act as the angels of God. Wilford Woodruff recorded an experience in which he and several other apostles were protected by angels during their 1840 mission to the British Isles:
Brother Kimball, Brother George A. Smith and myself had a similar experience in London, at a house where we were stopping. It seemed as if there were legions of spirits there. They sought our destruction; and on one occasion, after Brother Kimball had left, these powers of darkness fell upon us to destroy our lives, and both Brother Smith and myself would have been killed, apparently, had not three holy messengers come into the room and filled the room with light. They were dressed in temple clothing. They laid their hands upon our heads and we were delivered, and that power was broken, so far as we were concerned.
Why did the Lord send these men to us? Because we could not have lived without it; and, as a general thing, angels do not administer to anybody on the earth unless it is to preserve the lives of good men, or to bring the Gospel, or perform a work that men cannot do for themselves. . . . Lucifer may appear to man in the capacity of an angel of light; but there is no deception with the Holy Ghost. We do not particularly need the administration of angels unless we are in a condition similar to that in which Brother Kimball, Brother Smith and myself were placed, when we could not save our lives without them.”
D&C 84:92–97
92 He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man.
93 And in whatsoever village or city ye enter, do likewise.
94 Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me.
95 Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me;
96 For I, the Almighty, have laid my hands upon the nations, to scourge them for their wickedness.
97 And plagues shall go forth, and they shall not be taken from the earth until I have completed my work, which shall be cut short in righteousness—
The cleansing of the feet mentioned here appears to be a variation of shaking the dust off the feet explained earlier in the Doctrine and Covenants. (See commentary on D&C 24:15–19.) Earlier in the revelation the Lord tells missionaries that they are being sent out to “reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come” (verse 87). The Lord’s promise here that He will lay His hands upon the nations and “scourge them for their wickedness” shows that part of missionary work is simply warning people of the judgments coming upon humankind.
In another sense, this cleansing is symbolic of the act of Church members fulfilling their stewardship to preach the gospel to their fellow brothers and sisters. Elder Orson Pratt explained, “The Lord has commanded us to purify ourselves, to wash our hands and our feet, that he may testify to his Father and to our Father—to his God and our God, that we are clean from the blood of this generation.”
D&C 84:98–102
98 Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying:
99 The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers.
100 The Lord hath redeemed his people; And Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath.
101 The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people.
102 Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, Forever and ever, Amen.
This passage contains a song that will be sung after the Savior has accomplished all of His great works and has brought them to full fruition. The song speaks of “the election of grace,” borrowing a phrase from Paul (Romans 11:5), and praises the glory, honor, mercy, grace, and truth of God. These verses emphasize that though men and women are called to assist in bringing about this great work, the power behind this transformation is found in Jesus Christ and the grace He extends to all humanity.
Several times in this revelation, the Lord has told the Saints that they have a responsibility to take the Gospel to the world. The doctrine of the Election of Grace is crucial to understanding the gathering Israel on both sides of the veil and preparing the world for the Second Coming of Christ. In the current Latter-day Saint Bible Dictionary, “Election” is defined as “A theological term primarily denoting God’s choice of the house of Israel to be the covenant people with privileges and responsibilities, that they might become a means of blessing to the whole world (Rom. 9:11; 11:5, 7, 28). Election is an opportunity for service and is both on a national and an individual basis. On a national basis the seed of Abraham carry the gospel to the world. But it is by individual faithfulness that it is done. The elect are chosen even ‘before the foundation of the world,’ yet no one is unconditionally elected to eternal life. Each must, for himself, hearken to the gospel and receive its ordinances and covenants from the hands of the servants of the Lord in order to obtain salvation. If one is elected but does not serve, his election could be said to have been in vain, as Paul expressed in 2 Cor. 6:1.
An “election of grace” spoken of in D&C 84:98–102 and Rom. 11:1–5 has reference to one’s situation in mortality; that is, being born at a time, at a place, and in circumstances where one will come in favorable contact with the gospel. This election took place in the premortal existence. Those who are faithful and diligent in the gospel in mortality receive an even more desirable election in this life and become the elect of God. These receive the promise of a fulness of God’s glory in eternity (D&C 84:33–41).
Another important phrase here is the recognition that after Satan is bound “time is no longer” (D&C 84:100). Latter-day Saints commonly use the phrase “time and eternity.” Time commonly refers to linear time, the state of past, present, and future that we live in during mortality. Eternity is different than time. Church members often raise the question, “After millions of years in the celestial kingdom we will grow tired of our existence?” This question assumes that time operates the same way in eternity as it does in mortality. However, the scriptures teach that “time only is measured unto men” (Alma 40:8) and that after the fulfillment of God’s plan “there should be time no longer” (Revelation 10:6). Trying to comprehend this concept in our mortal state is like trying to describe color to a person who was born blind, but it remains a valid teaching. There is no danger of boredom in heaven, because time is no more.
Latter-day Saints see the Restoration as only the beginning of the change that the Savior will carry out on the earth. In a letter written to the Queen of England, Parley P. Pratt declared,
Know assuredly that the world in which we live is on the eve of a revolution, more rapid in its progress—more powerful in its operations—more extensive in its effects—more lasting in its influence—and more important in its consequences, than any which man has yet witnessed upon the earth; a revolution in which all the inhabitants of the earth are vitally interested, both religiously and politically—temporally and spiritually; one on which the fate of nations is suspended, and upon which the future destiny of all the affairs of earth is made to depend. Nay, the angels have desired to look into it, and heaven itself has waited with longing expectation for its consummation.
D&C 84:103–110
103 And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good.
104 And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion.
105 And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing.
106 And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also.
107 Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill.
108 Behold, this is the way that mine apostles, in ancient days, built up my church unto me.
109 Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand?
110 Also the body hath need of every member, that all may be edified together, that the system may be kept perfect.
In the midst of the soaring declarations about the power and promises of the ordinances and covenants of the gospel there is a return to the practical work of the Church to improve the lives of the people it serves. After the lofty song of Zion, the revelation returns to more earthly concerns: addressing the bishop in Zion (Edward Partridge) and the bishop in Ohio (Newel K. Whitney). The bishops are instructed to continue to carefully use Church funds to look after the poor and to see to the needs of the Church, especially the printing of the revelations.
While the earlier passages in the revelation speak of a hierarchy of priesthood and the adoptive and literal children of Moses and Aaron who are carrying out the work, it is important to remember that the humblest callings in the kingdom are vital to its success. The Lord declares, “the body hath need of every member, that all may be edified together, that the system may be kept perfect” (D&C 84:110).
President Dallin H. Oaks reminded us that though we speak in terms of organizational hierarchy within the Church, there is no hierarchy of righteousness. President Oaks taught,
At this conference we have seen the release of some faithful brothers, and we have sustained the callings of others. In this rotation—so familiar in the Church—we do not “step down” when we are released, and we do not “step up” when we are called. There is no “up or down” in the service of the Lord. There is only “forward or backward,” and that difference depends on how we accept and act upon our releases and our callings. I once presided at the release of a young stake president who had given fine service for nine years and was now rejoicing in his release and in the new calling he and his wife had just received. They were called to be the nursery leaders in their ward. Only in this Church would that be seen as equally honorable!
D&C 84:111–120
111 And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church.
112 And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud.
113 He should also employ an agent to take charge and to do his secular business as he shall direct.
114 Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things.
115 For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate.
116 Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed.
117 And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days.
118 For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.
119 For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people.
120 I am Alpha and Omega, the beginning and the end. Amen.
Following the commandment given in this revelation, Bishop Whitney traveled to New York City, with Joseph Smith accompanying him. During his stay, Joseph wrote a letter to Emma Smith that captured the conflicting feelings of compassion he felt toward the people in the city alongside his sorrow for their wickedness. Joseph wrote,
This day I have been walking through the most splendid part of the city of New Y[ork]— the buildings are truly great and wonderful to the astonishing of every beholder, and the language of my heart is like this—can the great God of all the Earth maker of all things magnificent and splendid be displeased with man for all these great inventions sought out by them? My answer is no, it cannot be seeing these works are calculated to make men comfortable wise and happy.
Therefore, not for the works can the Lord be displeased only against man is the anger of the Lord kindled because they give him not the glory. Therefore, their iniquities shall be visited upon their heads and their works shall be burned up with unquenchable fire. The iniquity of the people is printed in every countenance, and nothing but the dress of the people makes them look fair and beautiful. All is deformity, there is something in every countenance that is disagreeable with few exceptions. Oh, how long, oh Lord, shall this order of things exist and darkness cover the Earth and gross darkness cover the people? After beholding all that I had any desire to behold I returned to my room to meditate and calm my mind and behold the thoughts of home of Emma and Julia [M. Smith] rushes upon my mind like a flood and I could wish for a moment to be with them. My breast is filled with all the feelings and tenderness of a parent and a husband and could I be with you I would tell you many things yet when I reflect upon this great city like Ninevah not discerning their right hand from their left. Yea, more than two hundred thousand souls. My bowels [are] filled with compassion towards them, and I am determined to lift up my voice in this city and leave the event with God who holdeth all things in his hands and will not suffer an hair of our heads unnoticed to fall to the ground.
I hope God will give you strength that you may not faint [Emma was expecting her fourth child]. I pray God to soften the hearts of those around you to be kind to you and take the burden off your shoulders as much as possible and not afflict you. I feel for you, for I know your state and that others do not, but you must comfort yourself knowing that God is your friend in heaven and that you have one true and living friend on Earth your Husband, Joseph Smith Jr.
Also of note is the charge in these verses to warn the cities of New York, Albany, and Boston. Wilford Woodruff may have been referring to this passage of section 84 when he prophesied of the destruction of these three cities. In 1863 he prophesied of a time when people in the millennium would recall, “That was before New York was destroyed by an earthquake; it was before Boston was swept into the sea, by the sea heaving itself beyond its bounds; it was before Albany was destroyed by fire; yea, at that time you will remember the scenes of this day. Treasure them up and forget them not.” President Brigham Young stood up afterward and declared, “What Brother Woodruff has said is revelation and will be fulfilled.”
Footnotes
