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| Israel at Mt. Sinai |
Section 84
Background Information
Due to the violent persecution against JS and his family in Hiram, JS relocated to Kirtland, Ohio, on September 12, 1832. In Kirtland he lived above Newel K. Whitney's store, with a kitchen downstairs. Prior to this relocation, JS had completed his assignment to sit in council with the Saints in Missouri. After returned, JS received section 84. This served as the first revelation since April 30, 1832 -- almost five months.
The exact circumstances surrounding this revelation are unclear. The initial accounts stated that JS received this revelation after elders who had returned for proselytizing in the eastern United States came to JS to report on their efforts. According to the JS Papers, "the beginning of the revelation identified its audience as JS and six elders, but partway through the revelation, the audience shifted to “Eleven high Priests save one.” The revelation was dictated over the course of two days and "textual evidence indicates a pause in dictation at some point on September 23rd."
The three existing manuscript copies of the revelation (one in the handwriting of Frederick G. Williams, another by Williams and JS, and one by John Whitmer) all contain a clear break between the phrase “for he is full of mercy Justice grace and truth and peace for ever and ever Amen” and the phrase “And again verily verily I say unto you it is expedient . . . ,” marking an interruption in the dictation. Whitmer’s copy even adds “Received on the 23 day of September 1832” between those two lines. However, the three manuscripts also include “viz 23d. day of September AD 1832” as a notation several pages before this break, indicating that material presented before the interruption was also dictated on 23 September. It may be that the dictation went into the early morning hours of 23 September, halted for a period of time, and then recommenced later that day.
Frederick G. Williams was likely the JS' scribe for this revelation.
When this revelations was given, an understanding of the priesthood was evolving. Although JS and OC recorded receiving angelic visitations that bestowed upon them the authority to baptize, extant records up to June 1831 did not call this authority the "priesthood", as we use that term today. In fact, that term did not appear in any contemporary documents until the minutes of the June 1831 conference that was held at Issac Morley's farm. And even though the Articles and Covenants of the church "explained the different duties of apostles, elders, priests, teachers, and deacons but did not explicitly associate these offices with the priesthood."
This revelation then served to establish a hierarchy of priesthoods, delineating the greater and lesser priesthood. But it also established its lineage by tracing the two priesthoods, with the Melchizedek traced from God to Moses and with the Aaronic being traced from Aaron to John. Additionally, section 84 also explains how the different offices in the church are connected to the two priesthoods.
In addition to outlaying the form and function of the two priesthoods, section 84 also provides a robust discussion about the many aspects of missionary work. Although there were other revelations before section 84 that called specific individuals on missions, few gave "general procedural instructions about missionary work." Conversely, section 84 provides direction of "who should serve missions," "how they should serve," how they should support themselves while serving, "what they should proclaim," and "what would happen to those who did not accept their message." As JS Papers observes
These instructions parallel New Testament accounts of the resurrected Jesus Christ’s directions to the eleven apostles before his ascension into heaven. As in those accounts, Christ tells the high priests in this revelation that they have a responsibility to preach to all nations and to baptize those who believe. Signs will follow the believers, the revelation continues, and the Lord will go before them, just as Christ promised the ancient apostles that he would be with them always, “even unto the end of the world.
Section
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 [the Church's purpose is to gather the saints Zion]. 3 Which city [New Jerusalem] 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. 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 [Kirtland, Ohio], even the place of the temple, which temple shall be reared in this generation [temple in verse 4 refers to the Kirtland temple]. 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 Lord promises that the saints will build a temple during their time. Accounts of those present at the Kirtland temple dedication attest to witnessing these signs and wonders]
6 And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro; [what follows is the lineage of Moses' priesthood, starting from Jethro, Moses' father-in-law]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— 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 [Melchizedek priesthood] continueth in the church of God in all generations, and is without beginning of days or end of years [the true church of God will have The Melchizedek priesthood]. 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 [Melchizedek] administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God [those who hold the Melchizedek priesthood possess the knowledge of God]. 20 Therefore, in the ordinances [appointment] thereof [of the Melchizedek], the power of godliness is manifest. 21 And without the ordinances [appointment] thereof [of the Melchizedek], and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh [for the power of godliness to be made manifest there must be both appoint to and power from the priesthood]; 22 For without this no man can see the face of God, even the Father, and live [the Melchizedek is the power through which we can literally see God].
- Verse 19: Holdeth the Keys of the Mysteries of the Kingdom
- What are the mysteries of the Kingdom? This phrase was used in D&C 76 where JS and SR state:
- 114 But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion; 115 Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; 116 Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him..."
- The mysteries refer to thing that JS and SR saw and learned but were not allowed to utter. The mysteries of God's kingdom is knowledge which surpasses all understanding and which can only be learned in the Spirit.
- If the Melchizedek priesthood holds the keys to the mysteries of the kingdom of God, then it would mean that those who hold it have access to those mysteries. But is this the case? This is obviously a personal question. For me, although I have received revelation from the Lord, I have not received knowledge of his mysteries. Thus, I can conclude that I do not fully hold the Melchizedek priesthood. I may have its authority, but not its power. What's the distinction? Priesthood authority comes by way of ordination. Priesthood power comes from God.
- On this, Elder Packer taught: "We have done very well at distributing the authority of the priesthood. We have priesthood authority planted nearly everywhere. We have quorums of elders and high priests worldwide. But distributing the authority of the priesthood has raced, I think, ahead of distributing the power of the priesthood. The priesthood does not have the strength that it should have and will not have until the power of the priesthood is firmly fixed in the families as it should be."
- Power to use the priesthood can only come from God. And when it does, then we'll have access to the mysteries of heaven. Full power comes when we magnify our calling, which is our mission on life, not merely our church calling (see verses 40-42)
23 Now this [referring to what was mentioned in verses 19-22] Moses plainly taught to the children of Israel in the wilderness [the Israelites were taught the things outlined in verses 19-22 because this knowledge is fundamental to exercising proper faith in God], and sought diligently to sanctify his people that they might behold the face of God [In the wilderness Moses attempted to sanctify his people so they could receive the higher priesthood and enter in God's presence]; 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 [i.e., the rest of the Lord is entering into his presence].
25 Therefore [because the Israelites refused to enter into God's presence], he took Moses out of their midst, and the Holy Priesthood also; 26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel [Aaronic priesthood was to serve as an intermediary priesthood, to prepare the people to receive the higher priesthood]; 27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments [Mosaic law], which [the gospel and the Mosaic law] 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 [John ministry paved the way for the fullness of the gospel]. 28 For he [John the Baptist] 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 [This is the role of the Elias/Elijah figure -- to prepare the world for the Lord].
- Verse 25: He Took Moses out of their Midsts
- The result of taking Moses out of the midst of Israel was resulted in the removal of the Holy Priesthood. But it also resulted in withholding of the full gospel, leaving only the preparatory gospel, which gospel is the that of repentance, baptism, and the remission of sins, and the law of carnal commandments.
- What's interesting is that from section 84 we learn that the Israelites did not have the Mosaic law distinct from the gospel, but they had the preparatory gospel and the law of Moses. This is significant because it explains why the Nephites, who were living the law of Moses before Christ, taught using gospel terms.
- When I read the Book of Mormon, I started to ponder why the Nephites who were living the law of Moses talked about gospel terms such as remission of sin, baptism of fire and holy ghost, etc. But section 84 explains why: those steps of the gospel were never removed and appear to have always be in force.
- But here is a question? If the preparatory gospel includes repentance, baptism, and the remission of sins, doesn't it look awfully similar to the gospel we preach? If so, what is the difference?
- As I was writing this, I had this same questions, but I haven't received a full answer yet. But here are my thoughts. The fullness of the gospel refers to fully coming unto Christ by entering into his presence. Here's how I reached this conclusion:
- First, verses 25 - 26 link the Holy Priesthood to the gospel. When the Lord removed the Holy Priesthood, it also meant the removal of the full gospel. This is evidenced by the fact that when the Holy Priesthood was removed, the preparatory gospel remained.
- Second, because the Holy Priesthood is linked to the gospel, we ought to learn about what the privileges of the Holy Priesthood are. Fortunately we do in the JST of Genesis and verse 19 of this section . Let's look at those verses:
- JST Genesis 14: 26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. 27 And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, 28 It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; 29 And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name... 32 And men having this faith, coming up unto this order of God, were translated and taken up into heaven.
- Of importance is verse 32. There, it says that those who have "this faith" were "translated and taken up into heaven." "This faith" refers to High Priesthood (referred to in verse 27 as the "order of the covenant which God made with Enoch). Thus those who receive the Holy Priesthood are taken up into God's presence.
- Verse 19: As explained earlier, the phrase mysteries of God is linked to the expression used in section 76. And as explained earlier, section 76 refers to JS and SR being taken up into the presence of God and taught the mysteries of God.
- Third, when the fullness of the gospel was restored it was restored by Christ -- in both the new world and the old. What he offered was the invitation to come unto him fully.
- Fourth, Moses, in seeking to impart the priesthood, sought to bring them into God's presence. But the Israelites rejected this due to their hard hearts. Their rejection was the triggering event that caused God to remove the Holy Priesthood
- If this is the case, then it may mean that if we haven't yet ascended to God, then we are not living the fulness of the Gospel, but instead living a preparatory one.
- Verse 26: The Lesser Priesthood Continued
- Just as the Melchizedek holds the keys to the mysteries of God, the Aaronic hold the keys to ministering of angels. The path back to God is a gradual one and occurs line-upon-line. Eventually it requires to learning of heaven itself (to be taught from on high). The first line of teachers are angels. Through the Aaronic priesthood, we have the privilege of receiving this ministration. This is why the Lord did not completely remove the priesthood from the Israelites. For by leaving the Aaronic priesthood, he gave them the way to access heaven.
- Verse 28: Ordained Under This Power
- According to Elder Bruce R. McConkie, the ministration described here was not an ordination to the priesthood but was what might now be more technically called a “setting apart” for a specific mission and receiving all the rights and powers pertaining to that mission: “The naming of children and circumcision of male members of the house of Israel took place on [the eighth] day. In the case of John, he ‘was ordained by the angel of God at the time he was eight days old’—not to the Aaronic Priesthood, for such would come later, after his baptism and other preparation but—‘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’ (D&C 84:28). That is, at this solemn eighth day ceremony, an angel, presumably Gabriel, gave the Lord’s Elias the divine commission to serve as the greatest forereunner of all the ages” (Doctrinal New Testament Commentary, 1:89).
- Verse 28: Overthrow The Kingdom of the Jews
- Notice that before John can make straight the way for the Lord, he must first overthrow the Jewish kingdom first. The purpose was to pave the way for the transfer of the gospel from the Israelites to the Gentiles. As JS notes, "John was a priest after his father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel of the Lord, prepared the way for transferring it to the Gentiles." (cited in Dahl and Cannon’s Encyclopedia of Joseph Smith’s Teachings, 352) JS goes on to add, “John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by their own law. . . . The son of Zacharias wrested the keys, the kingdom, the power, the glory from the Jews, by the holy anointing and decree of heaven” (Id., 354)
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. 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 [because they possess the authority and power of the priesthood].
35 And also all they who receive this priesthood [includes the Aaronic and Melchizedek, since they are part of the same priesthood] receive me, saith the Lord; 36 For he that receiveth my servants receiveth me; 37 And he that receiveth me receiveth my Father; 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 [those who receive the full power of the Melchizedek priesthood receive the promise of eternal life]. 40 Therefore, all those who receive the priesthood, receive this oath and covenant of my Father [the promise of eternal life], which he cannot break, neither can it be moved. 41 But whoso breaketh this covenant [oath of covenant of the priesthood] after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. 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 [the power of the priesthood is conferred upon us by God's voice itself], by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you [at this time, some of the elders have not only been ordained, but have had the holy priesthood conferred upon them].
- Verse 40: Receive This Oath and Covenant
- I've already discussed how there is a difference between holding the authority of the priesthood and holding its power. Here a few scriptures that show this distinction
- In discussing the nature of receiving the Holy Priesthood, Alma states:
- 6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest— 7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things— 8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end
- Alma identifies two terms: calling and ordained. These are two distinct events. JST Genesis 14 adds clarity
- 25 And Melchizedek lifted up his voice and blessed Abram. 26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. 27 And thus, having been approved of God, he [Melchizedek] was ordained an high priest after the order of the covenant which God made with Enoch, 28 It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; 29 And it [the priesthood] was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. 30 For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course...
- Ordained = receive authority
- Called = receive power
- Verse 42: Shall Not Have Forgiveness Of Sins
- If receiving the oath and covenant refers to being ordained to the Melchizedek priesthood, then many men who have fallen astray and will not receive forgiveness. This is quite serious. Is that what the Lord means?
- As we learned above, there is a major difference between receiving the authority (through ordination) of the Melchizedek priesthood and receiving its power (which comes from God alone, see JST Genesis 14) When one receives the power of the Melchizedek priesthood (through an oath and covenant) he communes with God. He no longer has faith in God, but instead has knowledge. The individuals the Lord refers to in verse 41 are those who have received the authority and power of the priesthood and then turned away from it. It is those who won't receive forgiveness in this life or the next.
- Thus for those who have male family members or friends who have gone astray after they have been ordained to the Melchizedek priesthood, you can rest assured that their soul are not eternally cast off.
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 [all humans have some truth when they enter mortality]; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit [Those who choose to hearken to the Spirit will be enlightened because they hearken to the source of all truth]. 47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father [As we heed the Spirit, we will come unto the Father]. 48 And the Father teacheth him of the covenant [And when we come unto the Father, we are taught the oath and 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.
- Verse 54: The Word of the Lord is Truth
- Evangelicals use the phrase the "Word of God" to narrowly refer to what is contained in the Bible. However, in verse 54, the Lord defines it more broadly: the Word of the Lord (word of God) is light and truth. Thus, it appears that we we acquire truth outside the scriptures, we have still acquired the Word of the Lord. The implication of this is that we can teach the "Word" by teaching the truth we've acquired. We can be missionaries simply by sharing truth with others in an effort to help them come unto the Lord.
- The modern age is generally a godless one. This means that preaching the Word will be different than 19th century or 30th century AD. This doesn't mean that we ignore the gospel outright, but it does mean that we can still help others by sharing truth suited to their needs and circumstances.
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 [sin is bondage because it enslaves and ties us down to the object of our sin]. 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 [we begin to know the Lord through listening to his voice]. 53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now [the world is in darkness because they haven't come unto the Lord].
- Verse 57: They Shall Remain Under This Condemnation
- President Ezra Taft Benson applied these verse to the Church today:
- The Lord declares that the whole Church and all the children of Zion are under condemnation because of the way we have treated the Book of Mormon. This condemnation has not been lifted, nor will it be until we repent (see D&C 84:51-81). The Lord states that we must not only say but we must do! We have neither said enough nor have we done enough with this divine instrument—the key to conversion. As a result, as individuals, as families, and as the Church, we sometimes have felt the scourge and judgment God said would be “poured out upon the children of Zion” [verse 58] because of our neglect of this book (Teachings of Ezra Taft Benson, 64).
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.
- Verse 65: Follow Them That Believe
- The term "belief" is quite fuzzy and we use it to mean a range of things. However, in verse 65, the Lord provides markers (signs) to determine whether one truly believes. It's worthwhile to read through those signs and see if they have been manifested in our lives.
- The church (referring to Christianity as a whole) could have more success with people if it fully lived up to their privileges. Sadly, because many fail to, critics of Christianity and unbelievers point to the lack of God's power throughout the Christian churches. This gives Satan a greater advantage than he should have -- and more it harder to share God's light throughout the world.
- If we truly believe in God, then we will receive signs to attest to our belief.
73 But a commandment I give unto them, that they shall not boast themselves of these things [referring verses 65-72], neither speak them before the world; for these things [referring verses 65-72] 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.
- Verse 76: I Say Unto Those to Whom the Kingdom is Given
- One commentator explained:
- The Lord turns his attention to the saints and commands the returning missionaries, who were present when this revelation was received, to preach repentance unto the saints themselves. The saints are in need of a reprimand, and they need to repent. Reference is made here to the tension that had developed between Sidney Rigdon, Edward Partridge, and others in Missouri. These tensions had for the most part been resolved by the parties involved during the conference in Independence the preceding April 24, but the historical record shows that even though all parties were conciliatory at that time, it seems that the saints in Zion soon rekindled some hard feelings.
- To upbraid is to reproach or censure. The commandment contained here to upbraid or reprimand the saints in Missouri for their unbelief was followed by two letters to them, both dated January 14, 1833. One of these was from Joseph Smith, and it contained the text of section 88. The other was from Orson Hyde and Hyrum Smith, writing for the Church in Kirtland. The text of these letters calling the Missouri saints to repentance can be found in the History of the Church, 1:316-21 (see the introductory commentary for section 85).
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.
- Verse 78: I Suffered Them Not to Have Purse or Scrip
- Again, the Lord is referring to his Old World apostles. As one commentator explained:
- A purse is a coin-pouch. Many have taken the word “scrip” to mean the scriptures. This is incorrect. Scrip was a small bag that shepherds carried at their side with a strap over their shoulder. It was filled with extra clothing and some food. The Lord is saying not to take any money or luggage, but rather to depend upon the Lord, the Church, and the good people they contacted and taught for their temporal support.
- Verse 79: Prove the World
- An older meaning of prove is “to test or try.” The sense here is to preach the gospel to the world and by doing so to divide the listeners into sheep and goats: those who belong to the Savior’s flock and those who do not. The test applied by the preacher “proves” the spiritual character of the listener sufficiently to establish the facts (or provide “proof”) at the judgment day.
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. 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 [when God's send it "plagues" of judgment forth, it will not end until a place of righteousness is established], which shall be cut short in righteousness— 98 Until all shall know me [the Lord's objective is for all to know him. The end time trials were serve to do this], 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 [verses 99 - 102 is the song the people of Zion will sing]:
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.
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 [the apostles worked with those who held lower authority and gave them chances to grow]. 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.
- Verses 109 - 110: Let Every Man Stand In His Own Office
- One commentator explained:
- These verses allude to and summarize Paul’s well-known metaphor of the Church as the body of Christ and the saints as its “members” (a word originally meaning “body part”). Every person in the Church has an office, a calling, or a function. Each part is needed, and if each “member” stands in his or her own calling and magnifies it, then all the parts work together and the body of Christ (the Church) functions effectively. But if anyone neglects his or her own duty or covets the calling of another, then the body of Christ (the Church) is handicapped. Let the head of the Church (who was Joseph Smith in 1832) be the head, and don’t let the neck and shoulders or any other “member” try to be the head, or we deform and handicap the body of Christ, which is the Church. Let each “member” learn his or her own duty and perform it without jealousy or covetousness and without trying to perform or influence the duty of another.
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.
- Verse 114: Let the Bishop Go Unto...
- As one commentator explained:
- Bishop Whitney is also called on a preaching mission to New York City, Albany, and Boston to warn the people of the great hardships which await them if they reject the gospel. President Wilford Woodruff went one step further. He prophesied that New York would be destroyed by an earthquake, Boston would be swept into the sea, and Albany consumed by fire. Brigham Young was in attendance when these things were said, and he told the congregation that these remarks were revelation and would be fulfilled (Deseret News, 33:678). These calamities are likely to be associated with the natural disasters immediately preceding the end of this world (see verse 101).
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.
- Verse 117: Desolation of Abomination
- One commentator explained:
- The term “desolation of abomination” is also found as “the abomination that maketh desolate” (see Daniel 11:31; 12:11) and “the abomination of desolation” (see Matthew 24:15; Mark 13:14; JS-M 1:12, 32). Idolatry, murder, sexual sin, and perversion of rituals are among those sins described in the Old Testament as abominations. An abomination of desolation is sin so repugnant to God that his Spirit is completely withdrawn, destruction follows, and the land is left desolate, or empty, of its inhabitants
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