Teshuvah -- A Return to God : Commentary for Doctrine and Covenants: Sections 129

The Patriarchs. Artist Unknown

Section 129

Background Information

Sections 129 - 131 resulted from JS instructing individuals and groups on points of doctrine. Section 129 is the transcription of JS' scribes concerning instruction given to Parley P. Pratt and others on February 9, 1843. Just two days earlier, Parley had returned from his mission in Great Britain. He had remained over a year and one-half longer than the rest of the Twelve to preside over the Church there and to serve as editor of the Millennial Star. Among other things, Parley was eager to learn more about how he might discern angels. Specifically, he wished to know how to distinguish divinely dispatched messengers from those on Satan’s errand.

JS' instruction to Pratt were not new, however. JS taught the "grand keys" of discerning false spirits, but they tenets were not formally recorded until February 9, 1843, the date of when JS gave section 129. Wilford Woodruff reported in his journal that JS taught the "grand keys" to the Twelve prior to their departure to England in the spring of 1830. Another version of this instruction was recorded by Willard Richards in the "Pocket Companion" before August 8, 1839. In December 1840, William Clayton copied an extract of it in his Private Book. JS also appears to have referenced this topic during remarks he made to the Relief Society on April 28, 1842 and the general membership of the Church in May 1, 1842. Concerning his May 1, 1842 sermon, JS remarked: “I preached in the grove, on the keys of the kingdom, charity, &c. The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed” (HC, 4:608).

Section

1 There are two kinds of beings in heaven, namely: Angels, who are resurrected personages, having bodies of flesh and bones— 2 For instance, Jesus said: Handle me and see, for a spirit hath not flesh and bones, as ye see me have. 3 Secondly: the spirits of just men made perfect, they who are not resurrected, but inherit the same glory.

Verse 1 - 3: Two Kinds of Beings

Although we tend to use the terms angels loosely, to refer to any messenger from God. According to JS, the term angels technically refers to resurrected personages. Those who are righteous but not resurrected are spirits of just men made perfect. Our English bibles do not make this distinction, as the Hebrew term mal'akh, which broadly means messenger, is translated as angel. From what I've seen, This distinction also does not appear in the Book of Mormon either. My guess is that JS learned this distinction after his translation of the Book of Mormon and the Lord had JS use the word angel because that's what he understood (see D&C 1:24 -- Lord teaches according to our language)

4 When a messenger [either angel or spirit] comes saying he has a message from God, offer him your hand and request him to shake hands with you. 5 If he be an angel he will do so, and you will feel his hand. 6 If he be the spirit of a just man made perfect he will come in his glory; for that is the only way he can appear— 7 Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. 8 If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him.

Verse 4: When a Messenger Comes

JS lays out three keys for knowing if a messenger is from God:

Angel: Ask to shake his hand. If angel, he will shake our hand.
Spirit of Just Man Made Perfect: He will appear in his glory and will not shake our hands
Spirit of the Devil, disguised as an angel: He will offer to shake our hand but we won't feel anything

9 These are three grand keys whereby you may know whether any administration is from God.

Verse 9: These are Three Grand Keys

Notice how JS is using the term keys in this section. Today, we tend to refer to it as something abstract that passes and is held by those in authority. However, JS uses it, much like we do in the type, as signs and symbols, which leads to another thought: What if when the scriptures state that the temple reveals the keys of the priesthood, those "keys" refer to the signs and tokens we make as part of the endowment covenant? In other words, what if the endowment ceremony is teaching us the "keys" of the priesthood? Perhaps, then, we take the endowment ceremony more lightly than we should?

Section 130

Background Information

After the charges of treason against JS were dismissed, JS enjoyed a brief period of peace in the spring of 1843. During these months, he focused his attention on visiting several outlying Church settlements, his most frequently visited was Ramus, Illinois, located 20 miles east of Nauvoo.

The village of Ramus was founded by Joel H. Johnson who was an early friend of JS when they both lived in Kirtland. Ramus comes form the Latin word "ramus", which means branch. By 1839 almost all of its 500 inhabitants were members of the Church. By 1840 a stake was organized and Johnson was called as the stake president. In quick order, Ramus became the largest and most prosperous of the several outlying Church settlements. However, the stake was eventually dissolved into a branch when members formed a secret pack to retaliate against the enemies of the Church in Ramus by stealing from them. This led the excommunication of many the members, leading the the dissolution of the stake.

The younger brother of Johnson, Benjamin F. Johnson, lived in Ramus and was a close friend of JS. Whenver JS visited Ramus, he stayed as Benjamin's house. JS deliver many of his now famous instructions found in sections 130 and 131 in the Johnson home.

On Sunday, April 2, 1843, before section 130 was given, Orson Hyde delivered a speech where he read from John 14:23, where the Savior promised that if a man will live the gospel, then the Father and the Son “will come unto him, and make [their] abode with him.” Hyde interpreted this verse to mean that it was the privilege of the saints to have the Father and Son dwell in their hearts. (HC, 5:323). Afterwards at lunch, JS spoke to Hyde, offering some corrections to his speech, which Hyde warmly received. The first seventeen verses of section 130 are corrections of Hyde's sermon, explaining the the Father and Son dwelling in our hearts is not correct. Verses 18 through 23 form a synopsis of both Joseph’s sermons. In 1876 portions of those speeches were extracted from the History of the Church by Orson Pratt and included in the new edition of the Doctrine and Covenants.

Section

1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves. 2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. 3 John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false.

Verse 3: An Old Sectarian Notion

As one commentator explained:

“Sectarian” here means pertaining to one or more of the various divisions into which traditional Christianity had become divided. The word usually has a negative connotation describing a schismatic or heretical departure from the mainstream. In this case it refers to the beliefs of the various non-LDS denominations that resulted from the apostasy of the primitive Christian Church.

As we recall from the background information, Hyde, in his sermon at Ramus, taught that God would dwell in our hearts. In verse 3, JS says that this is false, and that the appearance is a personal one. I've discussed this truth in other posts which are found here and here

4 In answer to the question [Verse 4 is a response to a question posed by William Clayton asking whether time is reckoned differently depending on the sphere whereupon a man dwells.]—Is not the reckoning of God’s time, angel’s time, prophet’s time, and man’s time, according to the planet on which they reside? 5 I answer, Yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. 6 The angels do not reside on a planet like this earth; 7 But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their [the angel's] glory are manifest, past, present, and future, and are continually before the Lord.

Verse 7: Like A Sea of Glass

Interestingly, the apocryphal book of 1 Enoch (which is an account of Enoch's vision with God) employs imagery of God dwelling in a crystalline and translucent sphere.

And lo! there was a second house, greater then the former, and the entire portal stood open before me and it was built of flames of fire … And I looked and saw therein a lofty throne: its appearance was as crystal and the wheels thereof as the shining sun, and there was the vision of cherubim. And from underneath the throne came streams of flaming fire so that I could not look thereon. And the Great Glory sat thereon, and his raiment shone more brightly than the sun and was whiter than any snow. None of the angels could enter and behold his face by reason of the magnificence and glory and no flesh could behold him … And until then I had been prostrate on my face, trembling: and the Lord called me with his own mouth, and said to me: ‘Come hither Enoch, and hear my word.’ And one of the holy ones came to me and waked me, and he made me rise up and approach the door: and I bowed my face downwards.

For those interested in learning more about the significance of this imagery, see the after- thought below.
Additionally, Brigham Young had this to say:

This earth, when it becomes purified and sanctified, or celestialized, will become like a sea of glass; and a person, by looking into it, can know things past, present, and to come; though none but celestialized beings can enjoy this privilege. They will look into the earth, and the things they desire to know will be exhibited to them, the same as the face is seen by looking into a mirror (JD, 9:87).

8 The place where God resides is a great Urim and Thummim. 9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s. 10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; 11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.

Verse 11: A New Name

In the ancient near east, the name signified one's essence. A new name indicates entrance into a new life. Consider some men of old, such as Abraham (Abram) and Israel (Jacob), whose names were changes to signify this ascension into a higher existence. Ancient tradition holds that possession of the “white stone” (viewed as an amulet having magical powers) could, by use of the name written on it, “secure entrance into heaven.” One commentator noted that “the power of a secret name to open closed portals and to give the user supernatural powers was widespread.” (Eiselen, et al., Abingdon Bible Commentary, 1374). Stephen E. Robinson further notes,

In the ancient world, gemstones engraved with secret names were considered talismans of personal power. The apostle Peter was thought of as a celestial gatekeeper in early Christianity because he held all the keys of the kingdom and, therefore, had the power to open or shut its gates (Matthew 16:18-19). Similarly, the white stone engraved with the correct word or name symbolizes one’s personal, private key that not only reveals things pertaining to a higher order of kingdoms but is also the key or ‘keyword’ that allows one to pass the gatekeeper at the portal and enter into the celestial kingdom. (A Commentary on the Doctrine and Covenants, Deseret Book, 2001, Volume 4, p. 227).

Further observe that in Revelation 2:17, it states that the those who overcome the world are give a "white stone, and in the stone a new name written, which no man knoweth saving he that recievth it." Speaking to this, McConkie and Ostler explain: "Such have received the “hidden manna” or the revealed knowledge of Christ and his gospel. To them will be given a white stone symbolizing their innocence and purity before God. On the white stone will be written “a new name,” which symbolically suggests that they are ready to enter into a new life on a higher stage of existence." ( Revelations of the Restoration, p. 1047-1048.)

12 I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. 13 It may probably arise through the slave question. This a voice declared to me, while I was praying earnestly on the subject, December 25th, 1832.

14 I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: 15 Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter. 16 I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face. 17 I believe the coming of the Son of Man will not be any sooner than that time.

18 Whatever principle of intelligence [light and truth, see D&C 93] we attain unto in this life, it will rise with us in the resurrection. 19 And if a person gains more knowledge and intelligence in this life [morality] through his diligence and obedience than another, he will have so much the advantage in the world to come.

Verse 18: Whatever Principle of Intelligence We Attain...

As JS taught in his famous King Foller Sermon: "You have got to learn how to be a god yourself in order to save you[r]self— to be priests & Kings as all Gods has done— by going from a small degree to another from exaltation to ex[altation]— till they are able to sit in glory as doth those who sit enthroned."
One of the contributions by JS is this principle of eternal progression. The end goal for all of us is to be like God. But to be like him means that we have to progress from one stage to the next. There is much to be learned in the next life before we can sit enthroned in everlasting burnings and obtain to domain over kingdoms and worlds.
However, because of our agency and free will, God can't turn us into something that we are not willing to be through out desires and effort. All he can do is entice and encourage. To obtain intelligence requires diligence and obedience. Our obedience is to God and to the laws that are associated with obtaining the knowledge we seek. Those who do so in this world have adopted the mindset to do so in the next world. And because obtaining light and truth requires diligence, those who are diligent in this life to obtain truth will carry that into the next life, and will not cease to learn and advance, while others who fail to exercise the same diligence will have to acquire it in the next life. But when they decide is up to them.
As I've pondered about post-mortality, I've learned that passing into the spiritual realm will not immediately wake us up and change us (see Alma 34:34). What we desire will follow with us in the next life. The only problem is that we might not be able to acquire it in the post-mortal realm, which will be cause of our suffering. I imagine that there are those in the spiritual realm who move aimlessly (much like there are today) about their spiritual existence having no clue that they are living a far inferior existence. This fact is why the Lord, after his death, commissioned others to proclaim the gospel the to "captives." Captives, I think meaning, that those spirits who have believed Satan's lies and who remain in an inferior state, unable to break free, due to the lies they have believed.

20 There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated— 21 And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.

Verse 30: There Is Law, Irrevocably Decreed...

In the scriptures, we learn that God is not a respecter of persons. What does this mean? My opinion is that it means God will not arbitrarily favor one person over another (David's fall from grace is an example of God not favoring David arbitarily). Those who receive blessings from God do so because they have obeyed the law that is associated with the blessing they seek. And by blessing, I believe this refers to both spiritual and temporal blessings.
The implication of this, then, is that the wicked can receive temporal blessings by obeying the law associated with that temporal blessing. I think the easiest example of this is those who become wealthy but don't believe in God, operative word is "become", as opposed to inherited their wealth. Those who achieve this goal do so because they have obeyed the law for that blessing. They fought through failure, they exercised faith (yes, faith -- see after thought below) to bring about their desires, and after great effort and diligence, they reaped. Yet, although they reaped the desire of their hearts, it doesn't mean they are righteous. All it means is that they obeyed the the law for the temporal blessing of wealth.

22 The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. 23 A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.

Verse 23: The Holy Ghost May Descend Upon [Man] and Not Tarry with Him

JS' statement describe the difference between being born again and not being born again. Those who are born again through baptism of fire are given the gift of the Holy Ghost. The gift of the Holy Ghost means that as long as the person has retained a remission of their sins, they will have the Holy Ghost as a constant companion, teacher, and helper. It is through this gift that a person is able to be quickened in their intelligence to comprehend the things of God. Those who have not been born again do not have the Holy Ghost has their constant companion, but they may receive it from time-to-time. And the reason why the Holy Ghost will not tarry with these people is because they are not sufficiently cleansed to keep it, as the Holy Ghost, which is part of the godhead, can't dwell with spiritually unclean people.

Section 131

Background Information

On Tuesday, May 16, 1843, JS and his scribe William Clayton paid another visit to Ramus. This section was originally recorded in Clayton's diary.

Section

1 In the celestial glory there are three heavens or degrees; 2 And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; 3 And if he does not, he cannot obtain it. 4 He may enter into the other, but that is the end of his kingdom; he cannot have an increase.

Verse 4: He May Enter Into the Other...

Joseph Smith taught on another occasion: “Except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of the Holy Priesthood, they will cease to increase when they die; that is, they will not have any children after the resurrection” (HC, 5:391; see also D&C 132:16-17, 19-21)

5 (May 17th, 1843.) The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.

Verse 5: More Sure Word of Prophecy

I've discussed this doctrine in an other post, so my comments will be brief. To receive the "more sure word of prophecy" means that one has received their calling and election. When one receives this, they are promised exaltation and thus have a guarantee they'll receive it if they hold out faithful until the end. This is a choice blessing because one has received this promise can endure all challenges and trials because they know that eternal life awaits them if they hold out true and faithful. This promise acts as an anchor to the soul's of those who have received it, keeping them grounded in good works.
Interestingly enough, the LDS Hymn "Come, Listen to a Prophet's Voice" teaches this doctrine.

Verse 4 of the hymn reads: "Then heed the words of truth and light That flow from fountains pure/Yea, keep His law with all thy might Till thine election's sure,/Till thou shalt hear the holy voice Assure eternal reign,/While joy and cheer attend thy choice, As one who shall obtain/

Bruce R. McConkie taught extensively about this doctrine during his lifetime. It's no surprise that he wrote verse 4.

6 It is impossible for a man to be saved in ignorance.

7 There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; 8 We cannot see it; but when our bodies are purified we shall see that it is all matter.

Verses 7-8: All Spirit Is Matter

About the significance of this statement, one commentator noted:

Joseph Smith was one of the first religious leaders to deny the great gap between spirit and matter. Here he states the grand unifying principle that heals the great divide in the universe that had been created and taught by men for thousands of years: all things, including spirits, are made of matter. Just as matter can change form from matter to energy, so, apparently, matter can be refined and purified to the point where it is normally discernible only to bodies that have been similarly refined and purified. The universe is not composed of two mutually exclusive entities, matter and spirit, but of only one—matter in one or another stage of refinement. About a year before receiving Doctrine and Covenants 131, Joseph taught in Nauvoo: “The body is supposed to be organized matter, and the spirit, by many is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it.”[48] It is also important to remember that the unseen world is greater than that which we can now behold. The time will come when our spiritual eyes will be opened, and then a whole new aspect of our universe will become a reality to us.

Section 132

Background Information

In speaking about the gravity of eternal marriage, Brigham Young wrote:

The whole subject of the marriage relation is not in my reach, nor in any other man’s reach on this earth. It is without beginning of days or end of years: it is a hard matter to reach. We can tell some things with regard to it: it lays the foundation for worlds, for angels, and for the Gods; for intelligent beings to be crowned with glory, immortality and eternal lives. In fact, it is the thread which runs from the beginning to the end of the holy Gospel of Salvation—of the Gospel of the Son of God; it is from eternity to eternity (JD, 2:90).

Section 132 gives an a glimpse into the nature, purpose, and meaning of marriage. It also sheds light into the workings of God, which working sometimes contradict our understanding. Although we don't know the precise origins of this revelation, evidence indicates that some of the principles discussed in this section were known to JS as early as 1831. According to scholars and textual evidence, the foundations for the principle of plural marriage were likely catalyzed while JS was producing his translation of the Bible and began asking questions why Abraham, Issac, Moses, David, and Solomon had more than one wife (see verse 1). The Lord, in verses 34-38 of this section, appears to have answered his question: he commanded these prophets to enter into these relationships.

By the late 1830s, JS may have taken Fanny Alger as his first plural wife, yet sources are scattered and some are unreliable, since information was related by some of the participants after the fact. Nevertheless, the sources indicate that JS married Fanny Alger with her consent and that of her parents. After JS left Ohio, the union between Alger and JS seems to have ended and JS suspended the practice for several years.

JS reinstated this practice after the saints were established in Nauvoo. During the early 1840s, JS introduced the principles of plural marriage to a small group of associates. By the time section 132 was given, JS had entered into several plural relationships. Emma, understandably so, struggled to accept this teaching, and her approval of JS' actions ebbed and flowed. In fact, section 132 was written down at the request of Hyrum Smith who sought to help Emma understand the principle of plural marriage. Hyrum also initially struggled with the principle and practice of plural marriage, but later accepted it after thoughtful discussion with JS and prayer. In fact, those small associates to whom JS introduced the practice as struggled, and some only accepted the practice after divine confirmation.

As Steven C. Harper appropriately put,

Section 132 is Abrahamic in every sense. If you choose to read it, pay special attention to the Lord’s rationale throughout. Plural marriage is meant to be an Abrahamic test. The revelation ends with assurance the Lord will reveal more later (D&C 132:66).

Explaining the circumstances of the revelation, Casey Paul Griffiths describes:

On July 12, 1843, Joseph and Hyrum Smith sat down in the office on the upper floor of Joseph’s Red Brick Store in Nauvoo. Hyrum told Joseph, “If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.” Joseph smiled and said, “You do not know Emma as well as I do.” Hyrum felt that “the doctrine is so plain, I can convince any reasonable man or woman of its truth, purity[,] and heavenly origin.” Joseph asked William to get some paper so he could record the revelation

Joseph then sat down and dictated Doctrine and Covenants 132 while William Clayton recorded it sentence by sentence. When Joseph was finished, he asked William to read the revelation back to him, and he pronounced it correct. Joseph then commented “that there was much more that he could write on the same subject, but what was written was sufficient for the present.” Hyrum took the revelation to Emma while Joseph and William waited in the office. When Hyrum returned, Joseph asked how Emma had responded. Hyrum replied that “he had never received a more severe talking to in his life, that Emma was very bitter and full of resentment and anger.” William Clayton noted that Joseph then quietly remarked, “I told you you did not know Emma as well as I did. (From Doctrine and Covenants Minute)

Although section 132 is canonized, it's likely that it was not intended to have wide readership, and instead was meant for a special purpose of conveying the Lord's will to Emma to help her with accepting the practice. President Joseph F. Smith, son of Hyrum Smith, advised a careful reading of Doctrine and Covenants 132 when he said:

When the revelation [D&C 132] was given in 1843, it was for the special purpose, by the request of the Patriarch Hyrum Smith, and was not then designed to go forth to the church or to the world. It is most probable that had it been then written with a view to its going out as a doctrine of the church, it would have been presented in a somewhat different form. There are personalities [Emma Smith, specifically] contained in a part of it which are not relevant to the principle itself, but rather to the circumstances which necessitated its being written at the time. Joseph Smith, on the day it was written, expressly declared that there was a great deal more connected with the doctrine which would be revealed in due time, but this was sufficient for the occasion, and was made to suffice for the time. (JD, 20:29).

The original manuscript was eventually destroyed by Emma Smith. However, at the request of Bishop Newel K. Whitney, a copy of it was made before Emma destroyed the original. Joseph Kingsbury copied the original revelation. After seeing the copy of the original, Clayton said that “the copy made by Kingsbury is a true and correct copy of the original in every respect. (Clayton Affidavit, cited in “Doctrine and Covenants 132,” in Joseph Smith’s Revelations, JS Papers).

There is not doubt, however, that section 132 ranks among the top of the canonized revelations JS received during his lifetime. As one author wrote:

Section 132 of the Doctrine and Covenants is perhaps Joseph Smith’s most historically influential revelation after the Book of Mormon. Its significance flows from its language of deification- tied closely to the notion of “sealing”- and its explicit promotion of polygamy. Though disclosure of the revelation was limited at first, the resulting rumors about it had a powerful effect on cognizant Church leaders and members in Nauvoo, Illinois. It would fracture Church leadership at the highest levels and set the stage for acts that both led to the assassination of Joseph Smith and elevated the Twelve Apostles to the summit of Church leadership. Beyond this, the plural marriage revelation, delivered on July 12, 1843, has had a profoundly important interpretive and textual history that reflects a complex internal structure with several interwoven themes. (William Victor Smith, Textual Studies of the Doctrine and Covenants: The Plural Marriage Revelation, Greg Kofford Books, 2018, p. 1)

Still, for some this revelation and the doctrine of plural marriage may be a challenge and a faith shaker. For those who feel that way, I encourage you to read the after thought at the end of this post for my thoughts and perspective about the matter. Also, this revelation is dense and complex. I will do my best to provide my take on its meaning.

Section

1 Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines— 2 Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. 3 Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.

4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant [the new and everlasting covenant], then are ye damned; for no one can reject this covenant [the new and everlasting covenant] and be permitted to enter into my glory. 5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing [verse 7 outlines what those conditions for abiding in the new and everlasting covenant], and the conditions thereof, as were instituted from before the foundation of the world. 6 And as pertaining to the new and everlasting covenant, it [the new and everlasting covenant] was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God. [Those who seek to receive a fulness of God's glory must abide the law of the new and everlasting covenant]

Verse 4: Abide [In the New and Everlasting Covenant]

The New and Everlasting Covenant is entered into at both the baptism of water and fire. For the covenant to have effect, we must abide (remain) in it until the end of our mortal probation. To abide in the covenant requires that we obey the conditions of the law associated with the blessing. Verse 7 lays out those conditions.

7 And verily I say unto you, that the conditions of this law [the law of the new and everlasting covenant] are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end [being sealed by the Holy Spirit of promise] have an end when men are dead.

Verse 7: The Condition of This Law Are These

In order to abide in the new and everlasting covenant, all "covenants, contract, bonds, obligations, oaths, vows, performances, connections, associations, or expectations" must be ratified by the Holy Spirit of Promise. The Holy Spirit of Promise is none other than the Lord (see D&C 88). He is the gatekeeper and all who expect to dwell with God must be approved by him.

8 Behold, mine house [kingdom] is a house of order, saith the Lord God, and not a house of confusion. 9 Will I accept of an offering, saith the Lord, that is not made in my name? 10 Or will I receive at your hands that which I have not appointed? 11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was? 12 I am the Lord thy God; and I give unto you this commandment: that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord. 13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers [refer to the hierarchy of heavenly powers], or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God. 14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed.

Verse 14: Whatsover Things Are Not by Me Shall Be Shaken and Destroyed

Only that which is ordained and established by God is of him. That which is not of him will be cast down. This ultimate casting down occurs in the end times, where God will use his power to completely eradicate all that is a companion to Babylon. The establishment of Zion will begin the process of ushering in a celestialized earth. And because the earth will be celestialized, nothing on it can be of a lower kingdom; it must be destroyed.

15 Therefore [Based on the principle that what is not of him is removed, the Lord applies this to eternal marriage. For a marriage to remain, it must be of him.], if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world [Because they didn't bind themselves to a law on earth]. 16 Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory. 17 For these angels did not abide my law; therefore, they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of God forever and ever [see D&C 88: 34 -- that which is governed by law is also preserved by law and perfected and sanctified by the same.]

Verse 15: They Are Not Bound By Any Law

The sealing power cuts both ways. That which is bound and sealed on earth is sealed and bound in heaven. Conversely, that which is not bound and sealed on earth is not bound and sealed in heaven.

18 And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the Lord God.

19 And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood; and it shall be said unto them: Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths—then shall it be written in the Lamb’s Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. 20 Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.

Verse 20: Then They Shall Be Gods, Because They Have All Power

JS taught in his famous King Follett Sermon the following:

God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens. That is the great secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself visible,-I say, if you were to see him today, you would see him like a man in form-like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image and likeness of God, and received instructions from, and walked, talked and conversed with him, as one man talks and communes with another. (TPJS, 345-346.)

At another time he taught:

Every man who reigns in celestial Glory is a god to his dominions... They who obtain a glorious resurrection from the dead, are exalted far above principalities, powers, thrones, dominions and angels, and are expressly declared to be heirs of God and Joint heirs with Jesus Christ, all having eternal power. (TPJS, 374)

This is one precious truth that JS restored. And restored is the operative word, since this concept of theosis -- the process of becoming God, i.e., deification-- is found in our scriptures (see. Psalms. 82:1-6; 2 Peter. 1.2-4) and was taught by the early church fathers. For instance, Irenaeus (d. A.D. 180) wrote, "For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods. Clement of Alexandria (d. A.D. 215) taught: "By thus receiving the Lord's power, the soul studies to be God.'" St Cyril of Alexandria in the fifth century taught that we become son "by participation".
Stephen Robinson also notes

Deification is the central idea in the spirituality of St Maximus the Confessor, for whom the doctrine is the corollary of the Incarnation: 'Deification, briefly, is the encompassing and fulfilment of all times and ages',... and St Symeon the New Theologian at the end of the tenth century writes, 'He who is God by nature converses with those whom he has made gods by grace, as a friend converses with his friends, face to face.' ...

And, according to Ernst Benz, a German Protestant church historian,

One can think what one wants of this doctrine of progressive deification, but one thing is certain: with this anthropology [idea that God was once man and attained Godhood] Joseph Smith is closer to the view of man held by the Ancient Church than the precursors of the Augustinian doctrine of original sin were, who considered the thought of such a substantial connection between God and man as the heresy, par excellence." (Susan Easton Black, ed., Expressions of Faith: Testimonies of Latter-day Saint Scholars,178, brackets added).

21 Verily, verily, I say unto you, except ye abide my law ye cannot attain to this glory [celestial glory]. 22 For strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me. 23 But if ye receive me in the world, then shall ye know me, and shall receive your exaltation; that where I am ye shall be also. 24 This is eternal lives—to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law. 25 Broad is the gate, and wide the way that leadeth to the deaths; and many there are that go in thereat, because they receive me not, neither do they abide in my law.

Verse 24: This is Eternal Lives -- to Know the Only Wise and True God, and Jesus Christ...

Bruce R. McConkie taught:

It is one thing to know about God and another to know him. We know about him when we learn that he is a personal being in whose image man is created; when we learn that the Son is in the express image of his Father's person; when we learn that both the Father and the Son possess certain specified attributes and powers. But we know them, in the sense of gaining eternal life, when we enjoy and experience the same things they do. To know God is to think what he thinks, to feel what he feels, to have the power he possesses, to comprehend the truths he understands, and to do what he does. Those who know God become like him, and have his kind of life, which is eternal life. (Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 1: 762)

As one commentator astutely pointed out:

In order to know God-to really know the only wise and true God-we must dwell with Him. We must associate with him. We must converse with Him. We must know him personally. This very real and personal knowledge, however, is not the only element of eternal increase. John 17: 3 is translated, "This is life eternal..." While D&C 132 has it, "this is eternal lives," the latter hinting at the additional element of the continuation of lives in the celestial kingdom.

26 Verily, verily, I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder wherein they shed innocent blood, yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God.

Verse 26: ...They Shall Be Destroyed in the Flesh, and Shall Be Delivered Unto the Buffetings of Satan..

This verse is unclear. On its face, it seems to be saying that a couple who are sealed by the Holy Spirit of Promise, but then commit any sin or transgression, except for murder, can still enter into their exaltation but first must be "destroyed in the flesh" and "delivered unto the buffetings of Satan." From a previous section, we learned that the buffetings of Satan refer to being turned over to Satan's control and influence. To be "destroyed in the flesh" could possibly mean being killed. And this is where the principle gets obscure. One commentator offered his take on the meaning of the passage:

There is apparently a certain level of “light” or spiritual progress an individual may reach in this life that imposes an exceedingly solemn obligation upon him or her. The individual who has reached this lofty level of spiritual development has entered into and fulfilled all the covenants of the gospel including celestial marriage, and he has been sealed up to eternal life by the Holy Spirit of promise—he has had his calling and election made sure. Almost invariably, the man who has attained this spiritual plateau will continue on to his exaltation. However, if he should fall, then the consequences are especially grave. “For of him unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation” (D&C 82:3).
If he were to lose, for example, the Spirit and become an enemy to the Church, coming out in open rebellion against the Church, then he has committed the sin against the Holy Ghost, the unpardonable sin, and will never achieve exaltation. He is guilty of “shedding innocent blood,” the innocent blood of Christ, and assenting unto the Savior’s death. He crucifies the Son of God afresh. There is no redemption possible for this man. He will become forever a son of perdition, consigned forever to outer darkness. If on the other hand, that same individual loses the Spirit and commits serious sin but does not become an enemy of the Church, he is still in very serious trouble, and it is most unlikely that he will ever be exalted. It is possible, however, for him to achieve exaltation through a very difficult and hazardous procedure. By falling from his lofty state, he has rejected and forsaken Christ’s atonement, and therefore, he must pay the penalty himself.
This is done by being destroyed in the flesh and being turned over to “the buffetings of Satan” until the second coming of the Savior. This is the basis of the so-called “blood atonement doctrine.” Does this mean that such a person should be put to death by the Church by the shedding of his blood? Certainly that meaning is implied, and perhaps that would be done if a righteous theocracy governed the earth. Today, however, the Church does not have legal authority for such actions, and it is not the doctrine of the Church that such persons should be executed. We simply leave the remote possibility of their exaltation to the Lord. Can you imagine how awful and frightening it must be to be turned over to the “buffetings of Satan?!” The important point to emphasize is that through the process of being destroyed in the flesh and being turned over to Satan, the individual may only be exalted if he successfully and completely repents of his sins and does so under very difficult and trying circumstances. It is most unlikely that he will be successful.

27 The blasphemy against the Holy Ghost, which shall not be forgiven in the world nor out of the world, is in that ye commit murder wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the Lord. 28 I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me and my Father before the world was. 29 Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation and sitteth upon his throne. 30 Abraham received promises concerning his seed, and of the fruit of his loins [promises concerning his posterity]—from whose loins ye are, namely, my servant Joseph—which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they [Abraham's posterity] continue as innumerable as the stars; or, if ye were to count the sand upon the seashore ye could not number them. [Joseph Smith was a direct descendant of Abraham through Joseph (see 2 Ne. 3:5-6.] 31 This promise [promise of innumerable posterity] is yours also, because ye are of Abraham, and the promise [promise of innumerable posterity] was made unto Abraham; and by this law is the continuation of the works of my Father, wherein he glorifieth himself. 32 Go ye, therefore, and do the works of Abraham; enter ye into my law and ye shall be saved.

Verse 32: Go...and Do the Works of Abraham

And what were the works of Abraham? The Lord seems to answer that in verses 33 -37. Abraham took upon Hagar, offered up Issac, and received concubines. There are at least two ways to read the Lord's statement in verse 32. First, is that JS is do exactly what Abraham did. Which is to take an additional wife, offer up a sacrifice, and receive concubines.
However, the other way to read the Lord's statement is that JS does the works of Abraham by doing what the Lord commands JS to do. In other words, JS does the works of Abraham by obeying whatever the Lord says the law is for him. Following this line of reasoning, it's notable to observe that verse 32 is separated by two clauses, marked by the semi-colon. In the extant manuscript, the clause are separated by a comma. What this indicates is that both clauses share the same idea. This means that the works of Abraham is to enter into the Lord's law, whatever the law is for the person. This second reading is also the more plausible, because not all the "works of Abraham" overlapped with what JS had to do -- i.e., JS was not asked to offering his son as a sacrifice and there is no evidence that JS had concubines, as he married the other woman through a formal ceremony.
Hugh Nibley sheds further light on this meaning:

We are commanded to do the works of Abraham, and told that there is no other way for us to go. To begin with, Abraham was in the world, a wicked world very much like our own. From childhood to the grave, he was a stranger in his society because he insisted on living by the principles of the gospel and preaching them to others wherever he went, even if it meant getting into trouble. Those principles, teachings, covenants, ordinances, and promises were alien to the world, which was bitterly hostile to them. So Abraham's whole life, as is often stated, was a series of trials or tests, and by example and precept he tells us how to come through victorious. His object? Not to conquer or impress, but to bless all with whom he comes into contact, ultimately shedding the blessing that God gave to him upon the whole human race. For that he is first of all the magnanimous, the greathearted, the ever-hospitable Abraham, who always does the fair and compassionate thing no matter how badly others may behave toward him; he is the friend of God because he is the friend of man, pleading on his knees for Sodom and Gomorrah. That is the moral pattern for all men to follow. (Abraham in Egypt, 249)

33 But if ye enter not into my law ye cannot receive the promise of my Father, which he made unto Abraham. 34 God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises [Remember: Abraham was promised that he would be a father of many nations]. 35 Was Abraham, therefore, under condemnation? Verily I say unto you, Nay; for I, the Lord, commanded it. 36 Abraham was commanded to offer his son Isaac; nevertheless, it was written: Thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness. 37 Abraham received concubines, and they bore him children; and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels but are gods.

Verse 36: Abraham, However, Did Not Refuse

Each of us are required to past through test which prove our loyalty and commit to God. The intensity of these tests vary on our spiritual level and experiences. However, what is notable test for many, which is perhaps a test for all when the the appropriate time arrives and they are at the level to receive the instruction, is the command which contradicts current understanding. Abraham knew that he should not kill. Yet, the Lord commanded him to do it anyway. Thus one central element to Abraham's test was whether he was willing to obey God even though it conflicted with his current understanding.
Nephi's slaying of Laban is another example. Faced with a drunk and vulnerable Laban passed out in front of him and the command from the Spirit to kill him, Nephi had to decide who he should obey. This event in scriptures is undoubtedly troubling for many, And it should be. Most of what God requires of us is not going to be easy. If it was, more people would be on the straight and narrow than they are. But Nephi obeyed -- even though he would have preferred not to. In fact, Nephi's experience of killing of Laban is a remarkable act of faith, as he not only had to trust the Lord in killing Laban, but also that he would be not get caught and he could use Laban's attire to fool the treasurer of the records, Zoram. All along the way, Nephi placed his confidence in the Lord despite the unknowns and uncertainty.
It appears that JS' command to practice polygamy falls under this umbrella. As the records indicate, JS was reluctant to engage in this practice we he first learned about it, and probably would not have done so if not for an angel appearing before him three times, the third having his sword drawn, threatening his life if he didn't obey.
What is often the hang-up with these commands is due to our limited understanding of what is righteous and not. On earth and mortality, we work from a limited understanding. Our understanding of God's mysteries is akin to an infant's understanding of quantum physics. It's very limited. This is why faith is so crucial. We have to trust that God, from his vantage point, knows better than we do. This requires a tremendous act of faith. But those who pass this test, show that nothing can stand in their way of following God. And because nothing can, God can bring them into his sphere and began to unfold so much more. And he can do this because the person won't reject what God teaches him.
Levi Hancock recorded JS telling him that "if [he] should make know to [his] brethren what God had mad known to [him] they would seek [his] life. How prophetic this statement was, as polygamy lead to his martyrdom. Clearly many of the saints showed that they were not ready to receive greater truths. We are all placed under this same test -- whether we love God more than ourselves, our traditions, and our life.

Verse 37: Abraham...Abode My Law; As Issac Also and Jacob

Elder Charles Penrose taught:

I am afraid that a great many of our good Christian friends who are so terribly shocked about this feature of our faith, when they get to the door and look in and see Abraham and Sarah and Hagar and Keturah, and those concubines given of the Lord to Abraham-when they see them in the eternal kingdom they will want to turn away and go to more congenial company, which they are at perfect liberty to do. If Abraham was on the earth to-day, these same good people would put him in the penitentiary, and yet they call Abraham "the father of the faithful, the friend of God," and want to go to his bosom when they die! If Jacob were here with his four wives, through whom he "did build the house of Israel," the names of whose twelve sons are to be inscribed upon the gates of the holy city, the New Jerusalem, that is to come down from God out of heaven like a bride adorned for her husband-I say if Jacob were on the earth to-day, they would put him in jail! Well, this is the consistency of some people who profess to believe in the Bible. Men come here to try and sell the Latter-day Saints the Bible. Why, bless your souls, there are no people on the earth who believe as much in the Bible as the "Mormons." (JD, 25: 228 - 229.)

38 David also received many wives and concubines, and also Solomon and Moses my servants, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin save in those things which they received not of me. 39 David’s wives and concubines were given unto him of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world, for I gave them unto another, saith the Lord [David's sin came from his orchestrated killing of Uriah].

Verse 39: Therefore He Hath Fallen From His Exaltation

Elder Mark. E. Peterson taught:

David, the beloved of the Lord; David, the man after God's own heart; David, who offended the Lord in only one frightful instance, "hath fallen from his exaltation, and received his portion." What a tragedy! Its extent is beyond our mortal comprehension. When we consider for a moment what exaltation means, that through it we may become like God himself, and then think of losing that mighty blessing, we come to some understanding of the necessity of obeying the laws of God in complete detail.
Throughout David's career the Lord helped and prospered him, and he was able to accomplish the mission to which he was assigned. He conquered the enemies of the people of God, completing the work originally started by Joshua. He extended the kingdom and became Israel's greatest warrior-king. He made ready for the building of the temple of the Lord. He wrote scores of inspiring psalms. "And in none of these things did he sin." But then there was the case of Uriah and his wife. That made the whole tragic difference. That turned day into night, and reversed the king's ascent toward exaltation.
The Lord is just and he is merciful, but he does not allow mercy to rob justice. Where there is proper repentance, he forgives all but two sins: murder, wherein innocent blood is shed, and sin against the Holy Ghost. It was here that David's bark struck the deadly shoals. Even with David, beloved as he was, the Lord was no respecter of persons. (Three Kings of Israel, 99)

40 I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things. Ask what ye will, and it shall be given unto you according to my word. 41 And as ye have asked concerning adultery, verily, verily, I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery and shall be destroyed. 42 If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery. 43 And if her husband be with another woman, and he was under a vow, he hath broken his vow and hath committed adultery. 44 And if she hath not committed adultery, but is innocent and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her and give her unto him that hath not committed adultery but hath been faithful; for he shall be made ruler over many.

Verses 41 - 45: Asked Concerning Adultery

Man and woman married under the everlasting covenant of marriage: If the woman be with another man that has not been appointed for her, she has committed adultery
Man and woman not married under the everlasting covenant of marriage: If the woman be with another man, she has committed adultery
Man and and woman married under a vow:

If he is with another woman who is not his wife, he has committed adultery
If the woman has remained faithful to her vow despite the man's infidelity, the JS has the power to bind her to another man.

45 For I have conferred upon you [JS] the keys and power of the priesthood, wherein I restore all things, and make known unto you all things in due time [Although JS will learn all things though possessing the keys and power of the priesthood, it won't be immediate]. 46 And verily, verily, I say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth shall be retained in heaven [JS has been given the sealing power. And because some of this revelation may have been revealed to him as early as 1830s, JS could have received the sealing power earlier than the Nauvoo period].

47 And again, verily I say, whomsoever you bless I will bless, and whomsoever you curse I will curse, saith the Lord; for I, the Lord, am thy God. [compare to Helaman 10] 48 And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth, by my word and according to my law, it shall be visited with blessings and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth and in heaven. 49 For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father [In verse 49 the Lord promises JS exaltation, meaning that he has received his calling and election].

50 Behold, I have seen your [JS'] sacrifices, and will forgive all your sins; I have seen your [JS'] sacrifices in obedience to that which I have told you. [The path to receiving one's calling and election is by obedience to the Lord and making sacrifices, of whatever he commands, for him] Go, therefore, and I make a way for your escape, as I accepted the offering of Abraham of his son Isaac. 51 Verily, I say unto you: A commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham, and that I might require an offering at your hand, by covenant and sacrifice. 52 And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph [likely referring to the women JS married], and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God. 53 For I am the Lord thy God, and ye shall obey my voice; and I give unto my servant Joseph that he shall be made ruler over many things; for he hath been faithful over a few things, and from henceforth I will strengthen him.

54 And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment [to abide and cleave only to JS] she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law. 55 But if she will not abide this commandment [to abide and cleave only to JS], then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. 56 And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses, wherein she has trespassed against me; and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice. 57 And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him; for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold, and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory.

Verse 54: Will Destroy Her

Some have concluded that because Emma never openly accepted the practice of polygamy she was cut off from exaltation. However, Emma's struggles and acceptance of polygamy can't be resolved with the current sources at hand. Moreover, it's not wise to speculate about her salvation, as well as anyone else', as we don't have a lot of the facts and its not really effective use of time, when there are for us far more weightier matters to consider and contemplate.
Furthermore, an incident told by Emma’s nurse, Elizabeth Revel, illustrates Emma’s relationship with God near the end of her life. According to Revel, a few days before Emma’s death:

Joseph came to her in a vision and said, “Emma, come with me, it is time for you to come with me.” As Emma related it, she said, “I put on my bonnet and my shawl and went with him; I did not think that it was anything unusual. I went with him into a mansion, and he showed me through the different apartments of that beautiful mansion.” And one room was the nursery. In that nursery was a babe in the cradle. She said, “I knew my babe, my Don Carlos that was taken from me.” She sprang forward, caught the child up in her arms, and wept with joy over the child. When Emma recovered herself sufficient[,] she turned to Joseph and said, “Joseph, where are the rest of my children.” He said to her, “Emma, be patient and you shall have all of your children.” Then she saw standing by his side a personage of light, even the Lord Jesus Christ. (My Great-Great Grandmother, Emma Smith,” Ensign, August 1992).

58 Now, as touching the law of the priesthood, there are many things pertaining thereunto. 59 Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me [i.e., Heavenly Father], and I have endowed [given] him [the man who is called to the priesthood by Jesus' voice and His father's voice] with the keys of the power of this priesthood, if he do anything in my name, and according to my law and by my word, he will not commit sin, and I will justify him. 60 Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands for his transgressions, saith the Lord your God.

61 And again, as pertaining to the law of the priesthood—if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else. 62 And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him; therefore is he justified. 63 But if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they [the virgins] are given unto him [the righteous man] to multiply and replenish the earth, according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world, and for their [the virgins?] exaltation in the eternal worlds, that they [the virgins?] may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.

Verses 61-65: If Any Man Espouse a Virgin and Desire to Espouse Another...

One commentator explained:

These verses reveal the proper course of action between a husband and wife as they entered into the practice of plural marriage. The “law of Sarah” is that when a husband has been commanded to take a second wife, he must consult the first wife, and she must give her consent. If he does not consult the first wife, then he has broken the law of Sarah. If the first wife should chose not to accept the practice of plural marriage after the husband had been commanded to live it and the wife had been taught properly, the husband then was exempt from the law of Sarah, and his wife became the transgressor. The husband could then proceed as commanded by the Lord. This law is named after Sarah, as Abraham and Sarah were the ideal example of the proper course of action when the Lord commanded Abraham to take Hagar to wife (verse 65). The husband is not to act alone, but the wife also must be obedient to the law of the Lord. If she refuses consent, they she has broken the law of Sarah. As with any command of God, if a person obeys the command, blessings and promises will be the result. If the person disobeys, cursings and punishments will result.

But as we must note, the practice of plural marriage is the exception and not the rule. And we must be wary of Satan's tactic to conflate one's lustful desire to have a plural wife with the Lord's approval of it. After all, we must not trifle with sacred things.

Verse 63: [The Reasons For the Command]

In verse 63, the Lord lists the reason for the command:

to multiply and replenish the earth
to fulfil the promise given by Heavenly Father before the foundation of the world
for their [the virgins?] exaltation in the eternal worlds, that they [the virgins?] may bear the souls of men

The first reason for the practice of polygamy is not new and is found in Jacob 2: 28-30:

28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. 29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. 30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things [referring to His prohibition on polygamy].
This explanation explains a possible reason for Jacob having more than one wife: it allowed him to raise up seed unto the Lord. Today, due to modern advances in healthcare, its possible for a couple to have 12 children without a serious threat of the wife dying in pregnancy. But anciently, child birth was dangerous and many women died during childbirth and miscarriages were common. Therefore, for a woman to have 12 children by herself would have been very risky and difficult. It's possible that the Jacob's practice of having multiple wives was to ensure that he could raise up enough seed to eventually build a nation -- according to the Lord's promise to Abraham. Certainty the Israel in due time became so numerous that they were a threat to Pharaoh who subsequently enslaved them.

The second reason is unclear as I'm not sure what promise the Lord is referring to.
The third reason is also unclear. If the "they" refers to the virgins, then apparently there is connection between the practice of polygamy and the exaltation of women who participate in it. There is also a connection between the practice of polygamy and "bearing" the souls of men. It's not clear if "bearing" refers to bearing souls in mortality or in the post-mortal realm. The answers to these are left upon the reader to inquire, if they so desire to know.

64 And again, verily, verily, I say unto you, if any man have a wife, who [the wife] holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. 65 Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law when I commanded Abraham to take Hagar to wife. 66 And now, as pertaining to this law, verily, verily, I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present. Behold, I am Alpha and Omega. Amen.

After Thoughts

1. The Polygamy Question

There is not doubt that the practice of polygamy is a challenge for many. If you are in that boat, then I offer these following thoughts to assist you in understanding its purpose and truthfulness as a principle. At issue with polygamy is our fear that if God commanded such a practice, then he can't be as good as we thought. Many of us have a tendency to define God based our what we believe is good and virtuous. And this is based on our culture and norms. While society has come a long way and certain practices have rightfully been identified as immoral, to think that our society has a monopoly on truth is misguided, because our society operates from a very limited perspective and is organized by men.

Our God is an awesome God. He is also omniscient. His knowledge easy dwarfs our own, hence why in Proverbs were are instructed to trust in the Lord instead of relying on our own understanding. This means that who God is so much more expansive than any label we can place on him. Yet because we can't fully comprehend him, we create boarders and barriers that God can't cross. For if he does, he is not the God we want to worship -- or at least we suppose. We "box" him in when we decide to become the arbiters of morality, thinking that our moral judgments are superior than his own. But when we take this action, we create a caricature and illusion of God. Because we as humans like to create labels and draw barriers on things we can't understand, this attitude is understandable. But even though it is understandable, it doesn't mean it's the correct approach.

God desires to know us personally and intimately. He created us out of love. He created us so he could have being with whom he could share his love, which is overflowing. For those who have felt a deep and abiding love for another, you have glimpsed what God feel each and every moment. We may believe that God, who exists outside of this world in a celestial paradise, is free from suffering and heartache. But this is not the God that Enoch saw, who weeped when he saw that his creations had rejected him. Nor it is the God that Isaiah, Jeremiah, and the prophets spoke with and knew, whose heart was shattered at the rebellious and wayward Israel. And it certainty is not the God of the Exodus account, who desired to dwell physically with his people, but was rejected by them due to their fear.

In addition to this, God is good. Although our current life might feel like the opposite, the scriptures show how willing he is to forgive and how desirous to bless his people. The Israelites, due to no act of their own, were delivered from the Egyptians, the world's superpower at the time. And even despite his deliverance and providence, many complained and murmured. Yet God provided -- time and time gain. In the allegory of the vineyard, God, the husbandman, is described as pruning and digging, giving his all to preserve and nourish "us", even reaching a point of heartbreak as his work doesn't reap the end desire. And though we experience trials, these are not a sign of God's lack of love, but is further indication of it, because trials provide the chance to grow and develop, to refine and mold a Godly character. And even in the midst of our trials, God is a mother hen watching over her chicks, protecting them from the full chaos of reality.

Thus if God has this love for us and he is Good, then we have every reason to trust that what he reveals is good. Moreover, God is willing to reveal the truth to us. Many of the saints who learned about polygamy initially struggled. But their faith was made firm as they sought understanding from God about it. And God responded. Therefore, if you struggle, lean upon God. If you've read this far into my blog, then it means that deep-down you believe that he is there. Go to him. Ask and receive from him. And in due time and when you're ready, the truth will be revealed. Let us not be like the young ruler who refused to give all that he had because the command was too hard. But let us be like those of old who never refused into seeking the face of God so they could live.

But whatever you do, don't reject it because it doesn't feel right or good to you. Feelings and emotions are a poor indicator of what it true. Reason and revelation are the channels for learning.

2. The Sea of Glass

Scholar Margaret Barker has also spoken of the sea of glass in the heavenly temple:

The seer stood in the great hall of the heavenly temple and described what he saw and heard. There was a sea of glass, described in Revelation 4.6 as ‘the sea of glass like crystal’ before the throne where there were seven torches of fire. He saw seven angels emerging from the holy of holies, and one of the living creatures giving to each a golden bowl. A voice from the holy of holies commanded the angels to go and pour out the wrath of God on the earth, and the angel ‘went’ out of the temple (16.2), implying that the seer was in the temple and watched the angel ‘go’ (cf. 14.15 where the angel ‘came’ out of the temple). This was the voice Isaiah had heard, ‘the voice of the LORD rendering recompense to his enemies’ (Isa. 66.6).
The sea of glass was the floor of the heavenly temple which Enoch had described in his vision. When he was taken up to heaven he saw a great house built of white marble, with a floor of crystal and a ceiling like stars and lightning. There was a second ‘inner’ house, built of fire with a floor of fire, in which he saw the throne (1 En. 14.9-12). The interior of Solomon’s temple was lined with gold (1 Kgs 6.22) and it had a golden floor (1 Kgs 6.30). Josephus [Jewish historian] described the interior of the temple, completely covered with gold so that ‘the whole temple shined and dazzled the eyes of such as entered, by the splendour of the gold that was on every side of them’. Even the floor was plates of gold (Ant. 8.74). There is no description of the interior of the second temple; Josephus mentions only the menorah, the table and the incense altar (War 5.215-18). The temple was built of white marble decorated with gold, and the doors were covered with gold (War 5.208). ‘To approaching strangers it appeared from a distance like a snow-clad mountain; for all that was not overlaid with gold was of purest white’ (War 5.223). The description of the outer house in Enoch’s vision suggests that it was inspired by this marble and gold temple for it was built of ‘stones like hailstones’ (1 En. 14.10), with interior walls of crystal mosaics and a crystal floor. The whole house was surrounded by tongues of fire, and the doors were fire. The crystal and fire of Enoch’s vision correspond to the marble and gold of Josephus’ description, and suggest that the ‘sea of glass mingled with fire’ (15.2) was the floor of the great hall, white marble with gold mosaic. The temple which the seer knew in Jerusalem inspired his description of the temple in heaven. Only a priest was permitted to enter the temple; the seer must have been a priest.
The great hall of the temple represented the Garden of Eden, and so the crystal sea must have had a place in the mythology of the original Eden, the mountain garden of God (Ezek. 28.13, 16, see pp. 20, 104). The Life of Adam and Eve gives a good illustration of this and confirms that the mythology of the first temple was still known and used in the first century CE. After he had been driven from Paradise, Adam was visited by the archangel Michael and taken back up to Paradise in a chariot of fire. Adam saw the LORD there, enthroned in the midst of fire and surrounded by thousands of angels. He worshipped, and then ‘Michael held in his hand a rod and touched the waters which were around Paradise and they froze. I crossed over and Michael with me, and he took me to the place where he had seized me’ (Life 29.2-3). This is temple imagery: the LORD enthroned in Paradise amongst the angels, and around his throne a frozen sea. Ezekiel had seen this in his vision; under the throne he saw a firmament ‘like the gleam of the terrible ice’ (Ezek. 1.22, translating literally). The crystal sea around the throne, however it was described, was known in the time of the first temple. This ancient image of the sea does not appear in the Genesis account of Eden, but it is implicit in Ezekiel’s. (Margaret Barker, The Revelation of Jesus Christ, T&T Clark, Edinburgh, 2000, p. 259-260, brackets added)

3. Can the Wicked Exercise Faith?

Some may be surprised that the wicked or worldly minded people can exercise faith. But as we learned from Lectures on Fatih, faith is a universal principle of action. Scriptures further show that it is a principle based on forming a belief with an end (goal/objective) in mind, and then acting to bring it about. The difference, however, between the worldly minded people who exercise faith and spiritually minded people is that while the former exercise faith, they don't exercise faith unto salvation. For to having saving faith, one must place it in he who has overcome the world and sits at the right hand of God, for only through him can we be guided to the same destination.

Teshuvah -- A Return to God

Monday, November 8, 2021

Commentary for Doctrine and Covenants: Sections 129 - 132

Section 129

Section 130

Section 131

Section 132

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