Gramps,

What is the message being said in Section 6?

Christina

Answer

Christina,

In the spring of 1829, Oliver Cowdery arrived in Harmony, Pennsylvania, eager to assist Joseph Smith in translating the golden plates—an ancient record that would become The Book of Mormon. Though he possessed great faith, Oliver, like many, grappled with private doubts and uncertainty.

Oliver’s approach was methodical and sincere. Before setting out to meet Joseph Smith, Oliver sought confirmation through earnest prayer. According to later accounts, these prayers had a profound spiritual impact, leading him to feel that his course was right. Even so, upon arrival and amidst the complexities of translation and spiritual gifts, Oliver’s uncertainties lingered. Would his faith be enough? Could he trust the process and the Prophethood of Joseph Smith?

It was in this atmosphere that Doctrine and Covenants section 6 was received. The revelation is framed as a direct response to Oliver’s hidden concerns—sometimes unarticulated, sometimes deeply personal. What makes the revelation remarkable is not merely the information it provides but the way in which the Lord addresses Oliver’s heart and mind with specificity and gentleness.

Doctrine and Covenants 6 is often cited as a masterpiece of divine empathy. The Lord does not merely issue commands or withhold answers; instead, He acknowledges Oliver’s secret prayers and desires, bringing comfort and personalized assurance. According to Steven Harper, “[Oliver] had kept the circumstance entirely secret, and had mentioned it to no one; so that after this revelation was given, he knew that the work was true, because no being living knew of the thing alluded to in the revelation, but God and himself.”

The revelation gently confronts Oliver’s fears, instructing, “Look unto me in every thought; doubt not, fear not.” This is not a casual command but a lifeline extended to those wrestling with intense private anxieties. The Lord further declares that He is granting assistance not arbitrarily or capriciously, but in answer to sincere prayers—both Joseph’s and Oliver’s. According to the retelling, “He was answering Joseph’s prayer for help before he voiced it. He came to Oliver’s aid over and over, with experiences perfectly adapted to assure Oliver that He is Jesus Christ, the Son of God, and that if Oliver will choose to look unto Him in every thought, he need neither doubt nor fear.”

This exchange reveals several theological cornerstones of the Church:

God’s Loving Omniscience: The ability to discern and respond to individual needs and desires, even those not outwardly expressed.

The Legitimacy of Seeking Answers: The process of asking questions—far from being a sign of weakness—is portrayed as both natural and divinely encouraged.

Revelation as Reassurance: Divine answers are given not to stifle inquiry but to provide confidence, personal peace, and deeper conviction.

The Church has, since its inception, emphasized that the pattern seen in Oliver’s experience is available to all sincere seekers. In modern teachings and practice, personal revelation—meaning direct communication from God through the Holy Spirit—is considered one of the defining blessings of the discipleship experience. For members, this includes everything from small daily decisions to major life callings.

Personal revelation is portrayed as a process where concerns, doubts, or questions naturally arise as part of spiritual growth. When individuals, like Oliver, turn to the Lord in prayer, they are encouraged to expect answers in ways suited to their unique circumstances and sensitivities. Leaders continually teach that “if Oliver [or any disciple] will choose to look unto Him in every thought, he need neither doubt nor fear.” In this light, revelation is a relationship—a dynamic, ongoing conversation between God and His children.

In subsequent years, official Church publications, talks, and manuals reinforce this message. They cite examples of members finding specific guidance, comfort, or conviction through sincerely sought answers. The progression moves from uncertainty to reassurance—from “doubts and fears” to confidence and action. There is now a much-quoted saying by Elder Dieter F. Uchtdorf that seems appropriate here: “Doubt your doubts, before you doubt your faith.”

Moreover, the experiences of Oliver Cowdery and others from the early history are presented not just as ancient history, but as a template; the timing, delivery, and personalized wording of divine messages remain ever-relevant. Church members are taught to view themselves as potential recipients of the same loving, omniscient guidance that guided Oliver’s journey.

While doubt has often been stigmatized in religious contexts, the approach modeled in Doctrine and Covenants 6 is different. The presence of fear, uncertainty, and even disillusionment is acknowledged—even expected. What matters is what believers do with those feelings: rather than suppressing questions, the faithful are invited to “ask, seek, and knock,” trusting that answers are available through divine means.

For Oliver, the culmination of this process was a deepened faith—not only in the work he was assisting with, but in God’s individualized awareness of and concern for him. After receiving answers that penetrated to the core of his prior experiences (“Joseph had told him secrets of his life that he knew could not be known to any person but himself”), Oliver’s testimony became unshakable. This mirrors the process by which modern Saints are encouraged to “anchor” themselves—not in infallible certainty about every doctrine or event, but in a personal, living relationship with Jesus Christ.

This theology of continuing revelation sets the Church apart in significant ways. In an age where many feel disconnected from institutional religion, the invitation to seek personal guidance, reassurance, and direction is a potent antidote to alienation and doubt. It signals that God is not remote, arbitrary, or dismissive, but engaged, loving, and infinitely approachable.

The experience of Oliver Cowdery, as illuminated in Doctrine and Covenants 6, is not simply a footnote in Church history. It embodies the way The Church of Jesus Christ of Latter-day Saints views revelation, faith, and the loving, omniscient nature of God. The Lord’s response to Oliver’s secret prayers and unspoken doubts offers a timeless model: honest questions are welcomed, and divine answers are tailored to individual needs.

The invitation remains open: approach God with sincere questions. Trust His awareness of your hidden fears and unspoken needs. In doing so, you may discover, as Oliver did, that divine reassurance is both possible and profoundly personal.

Gramps

Gramps,

In D&C 124:39, what does “…for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments” mean?

Debbie

Answer

Debbie,

Thank you for such an insightful question. This appears to be an archaic usage of the word.  So, it meant something different to Americans of the 19th century than it does to us today.

The word “oracle” tends to conjure up images of the Oracle at Delphi.  And in today’s parlance, we tend to think of Apostles and such as “oracles.”  But that is not what is meant here.

The usage of the plural “oracles” indicates what we would call revelations today (the footnote in the current online scriptures points to Section 90).

4 Nevertheless, through you shall the oracles be given to another, yea, even unto the church.

 

5 And all they who receive the oracles of God, let them beware how they hold them lest they are accounted as a light thing, and are brought under condemnation thereby, and stumble and fall when the storms descend, and the winds blow, and the rains descend, and beat upon their house. (Doctrine & Covenants 90:4-5)

Notice that verse 4 indicates that these oracles can be given to another person other than Joseph.  So, these are not the people whom we call “oracles.”

Instead, Noah Webster defines oracles thusly:

Among christians, oracles, in the plural, denotes the communications, revelations or messages delivered by God to prophets. In this sense it is rarely used in the singular; but we say, the oracles of God, divine oracles, meaning the Scriptures.  (Oracle : Webster’s 1828 dictionary. Definition 4)

Some Bible verses also use it in this way:

This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us (Acts 7:38)

Much every way: chiefly, because that unto them [the Jews] were committed the oracles of God.  (Romans 3:2)

Therefore, it refers to the revealed word of God.   Notice that Moses received the oracles and gave them to the people.  But it is not limited to the scriptures they had at the time.

… for the beginning of the revelations and foundation of Zion… (Excerpt from D&C 124:39).

Thus, it also includes additional revelation. This will be both generally (through prophets) or individually (personal revelation).  And all this can be most easily attained through regular temple attendance.

  Gramps

Gramps,

We know Oliver Cowdery wrote the words of the Book of Mormon as Joseph Smith translated them. Who wrote down Christ’s words that were spoken to Joseph Smith in the Doctrine & Covenants?

Yvonne

Answer

Yvonne,

The establishment of systematic record-keeping within The Church of Jesus Christ of Latter-day Saints was divinely mandated. In Doctrine and Covenants 21:1, the Lord commanded the Saints to maintain written records of their activities, underscoring the importance of preserving the Church’s history and revelations for future generations. This directive ensured that the spiritual and organizational developments of the Church were meticulously documented, providing a foundation for its growth and doctrinal consistency.

Oliver Cowdery, one of the earliest members and a close associate of Joseph Smith, initially assumed the responsibility of keeping these records. His dedication to this task was pivotal in the Church’s formative years. However, Cowdery’s missionary call soon diverted his focus, prompting the need for others to continue this essential work.

John Whitmer, another prominent early member, returned from his mission and was appointed by the Elders’ voice to maintain the Church record. His role was further solidified when Joseph Smith entrusted him with the responsibility of writing and preserving the Church’s history. Despite Whitmer’s initial reluctance—expressed through his humble declaration, “I would rather not do it”—his commitment to the Church’s mission prevailed, ensuring that the records continued to be diligently maintained.

The meticulous preservation of revelations extended beyond mere record-keeping to the very process by which these divine messages were captured. A notable example is the creation of the preface found in the Doctrine and Covenants. As documented in Doctrine & Covenants 1, Joseph Smith dictated the preface by the spirit while seated by a window, initiating a collaborative process with Sidney Rigdon.

Sidney Rigdon played a crucial role in transcribing Joseph Smith’s dictated revelations. The process was iterative and sacred: Joseph would deliver a few sentences, Rigdon would write them down, read them aloud, and upon Joseph’s confirmation of their accuracy, the process would continue. This method ensured that the written records faithfully reflected the divine inspiration Joseph Smith received, preserving the integrity and authenticity of the revelations.

This collaborative effort between Joseph Smith and Sidney Rigdon was instrumental in the creation of the Doctrine & Covenants. Rigdon’s obedience and attentiveness to Joseph’s dictation were vital in capturing the exact words spoken by Christ, thereby safeguarding the Church’s doctrinal foundations.

The dedication of early Church leaders like John Whitmer and Sidney Rigdon in preserving revelations and Church history has had a lasting impact on The Church of Jesus Christ of Latter-day Saints. Their commitment ensured that vital documents like the Doctrine & Covenants were accurately compiled and maintained, providing a continuous link between the Church’s inception and its current global presence.

Moreover, the establishment of a robust record-keeping system fostered transparency and accountability within the Church’s leadership and membership. It allowed for the accurate transmission of teachings, ordinances, and prophetic guidance, which are essential for the spiritual growth and unity of the Saints.

The early efforts in documentation also set a precedent for future generations, emphasizing the importance of preserving divine revelation and Church history. This legacy continues to influence the Church’s approach to record-keeping, ensuring that sacred teachings remain accessible and uncontaminated by time.

The preservation of Christ’s words in the Doctrine & Covenants stands as a testament to the unwavering dedication of early Church leaders like John Whitmer and Sidney Rigdon. Their collaborative efforts with Joseph Smith ensured that divine revelations were meticulously recorded, providing a cornerstone for The Church of Jesus Christ of Latter-day Saints. As the Church continues to grow and evolve, the foundational work of these early record-keepers remains a guiding light, exemplifying the importance of faithful documentation in sustaining religious heritage and doctrine.

Gramps

Gramps,

What is “watching for iniquity”, as described in Doctrine and Covenants section 45?

Parker

Answer

Dear Parker,

I could not find any official or direct interpretation of this phrase, but I think we can interpret it within the context of the section.  Doctrine & Covenants 45 is speaking of the last days and the signs of Christ’s Second Coming.  In this context, verses 43 and 44 talk about those who are looking for the Savior to come:

43 And the remnant shall be gathered unto this place;

 

44 And then they shall look for me, and, behold, I will come; and they shall see me in the clouds of heaven, clothed with power and great glory; with all the holy angels; and he that watches not for me shall be cut off.

At the end of 44 it mentions “he that watches not for” the Savior. From this, it’s clear that the meaning is “looking with anticipation” or “waiting for”.  Only six verses later, we have the phrase in question:

50 And calamity shall cover the mocker, and the scorner shall be consumed; and they that have watched for iniquity shall be hewn down and cast into the fire.

From this and the surrounding verses, it’s clear that the Lord is not pleased with the people who “watched for iniquity”.  When we compare it with the idea of watching for the Lord, it seems to me that this verse is speaking about those who were hoping for evil to triumph over those who are watching for the Lord.

Another interpretation could be those who “stood watch” or “stood guard” while iniquity was being committed – those who protected the works of iniquity.  While this seems far less likely to be the original intent (see below), I think it’s still a valid interpretation as these would be the same people either way.

I also found one reference in Teachings of the Prophet Joseph Smith, p. 91, “Order in House of God Always the Same”:

Do not watch for iniquity in each other, if you do you will not get an endowment, for God will not bestow it on such.

Here, the prophet seems to be suggesting that if you are trying to discover other people’s sins – trying to find fault with them – you will not be worthy of receiving an endowment from God.  This would go hand in hand with the requirement to forgive one another and with the Savior’s teaching in the Sermon on the Mount about motes, beams, and hypocrisy.

And at another time, Joseph Smith said (Teachings: Joseph Smith, 522):

Do you think that even Jesus, if He were here, would be without fault in your eyes?  His enemies said all manner of evil against him—they all watched for iniquity in him.

Again, this suggests not just going out of your way to find fault in another, but doing so with malicious intent.  In the New Testament, those who were “watching for iniquity” in Christ were doing so hoping for an excuse to kill him.  Clearly, this is a hateful behavior.

Finally, this phrase can be found in Isaiah 29:20:

20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

And that allows us to go and look at how the phrase is rendered in other versions of the Bible: having “an eye for evil”, plotting to do evil, watching for opportunity to do evil, lie in wait to do evil, intent on doing evil, and loving to do wrong are all to be found in various translations.  If you know any languages other than English, it might be interesting to read these scriptures in other languages to see what insights they offer.

I hope this answers your question, Parker, and that all of us can seek the gift of charity, so that we might see others as Christ sees us, and treat one another with patience, mercy, and forgiveness.

Gramps

Gramps,

I read in D&C 50:42 “And none of them that my Father hath given me shall be lost.”  The cross references in the footnotes are verses that say a similar thing.  How does one become one of those that the Father gives to the Son?  Is there a way to know if we have made it on that list of those that have been given to the Son?

Whitney

Answer

Whitney,

This is a great doctrinal question which emphasizes the beauty of the atonement of Jesus Christ and the depth of our covenant relationship with Him.

Although there are dozens of scriptural references that explore this question, I think I want to answer this question mainly from the perspective of King Benjamin’s address to his people, found in Mosiah chapters 2-5.

Let’s first take a look at chapter 2, verses 17 and 19,where we learn that His name is the only name by which we can be saved, and that We need to put off the natural man and become a saint through the atonement of Jesus Christ:

17 And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.

 

19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.

I love how Mosiah 5:7 describes our covenant (remember King Benjamin’s people had experienced “a mighty change of heart” and taken upon themselves a covenant of obedience to all the commandments of God) relationship with Christ, and what it truly means, that we become His sons and daughters:

7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.

So as we enter the covenant path and let the Spirit work in us to change our hearts, we become born again, that is, our nature changes from that of the natural man or woman to become the man or woman of Christ, His sons and His daughters. In this way, we become Christ’s. But are we among those the Father has given to Christ? I say that we are! Because of the gift of agency, which is a gift from God the Father from before the foundations of the world, we get to choose our path.

Doctrine and Covenants 121:34-46 (which pertains not only to priesthood, but also to our walk with God—and is, but the way, one of the greatest “how-to” pieces anywhere on leadership) informs us that there are many called but few chosen, explains why people are not chosen, then gives instruction on how we become chosen. Being chosen is a matter of agency: we must choose to be chosen!

In 3 Nephi 15:24 the Savior tells the Nephites

“But behold, ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me.”

We may not see the Savior at this time in the flesh as the Nephites did, but as we walk the covenant path and come to know His voice, and follow after Him, we get to be among those the Father has given Him.

Lastly, I want to refer to D&C 93:1, where the Lord describes exactly the path we need to be on to become His and to never be lost:

Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am;

If we work to stay on the covenant path we truly become His, His sons and His daughters. Because we are His, He will support us in staying on that path.

Gramps

Gramps,

Can you explain what you think of Revelation 10? To me it sounds just like the Book of Mormon. Are there any other scriptures like this in the Bible?

Deyvson

Answer

Deyvson,

Revelation 10 deals with John’s prophetic calling to publicly minister. The Revelator has seen and heard some unspeakable things. Being an ever-faithful witness he records what he can, but exercises the strictest obedience in not recording what he shouldn’t (vs 4). Before proceeding with the rest of the vision, the angel instructs John to receive his mission and what he shall preach.

This method of commanding a prophet to eat the divine word serves as a symbol of internalization and gives hearers a hint of the nature of the message. Notably, this is best demonstrated by Ezekiel, the prophet of most influence in John’s apocalypse. The Old Testament seer was given a most frightful book, with writing running on both sides of “lamentation, and mourning, and woe” (Ezek 2:8-10, 3:1-3). Because it was the word of the Lord it was “in my mouth as honey for sweetness”, but as with any unsettling meal it “fill[ed his] bowels”. Those listening to Ezekiel would immediately know from this imagery that 1) Ezekiel is claiming a mandate from the Lord, and 2) it will not be a pleasant message.

Similarly, John eats a little book that is “sweet as honey” to taste but doesn’t settle well, giving him a bitter belly (10:9-10). This is John’s mission and message. Those reading the book of Revelation should now be cued that 1) John is claiming a mandate from the Lord, and 2) it will not be a pleasant message. The general context of the entire book is for the saints to flee from Babylon and then stand in holy places – something that will be quite uncomfortable for anyone who feels at home in Babylon. John is further told that he is to take this message to “many peoples, and nations, and tongues, and kings” (vs 11). And just as Ezekiel specifies that he is only sent to Israel, so also does Latter-day revelation confirms that John will similarly limit himself. Eating the book “was a mission, and an ordinance for him to gather the tribes of Israel” (D&C 77:14).

Since you mentioned the Book of Mormon, you will find that there is a similar pattern of prophets receiving their commission for heavenly messengers, and then receiving the text of their message to preach. We are first introduced to Lehi as he reads from a book in heaven, and he is then mocked specifically for “the things which he read in the book” (1 Nephi 1:8-14, 18-19). Similarly, this dispensation was kicked off with an angel bringing a book to Joseph Smith, which then became the message of the restoration.

Gramps

Gramps,

Will people that don’t hear about the Mormon Church in this life be given a pass on this life as long as they accept it in the next? In other words, are their sins forgiven them if they repent and accept the Gospel in the hereafter? I have heard people say this and it seems that if this is true the only people that will be accountable for this life are Mormons. Please enlighten me. Thanks.

L

Answer

Dear L.

Do you think that the people living in one room of a house would be responsible before the Lord while those in an adjoining would not be responsible, simply on the basis that they were in two different rooms? Mortality and the post mortal spirit world have a rather similar relationship to one another. Passing from mortality into the spirit world through the transition that we call death is very much like going from one room to another through a door. Let’s say that before going through the door from one room to another, you take off your coat and drop it on the floor. Leaving our physical bodies as we exit mortality is much the same as taking off one’s coat. In other words, when we leave mortality and enter the spirit world we still will be the same person that we have always been. We will have the same likes and dislikes; we will have the same passions and appetites.

As the environment in one room may be different from that in another, so will the environment in the spirit world be different from that in mortality, but we will still be the same person that we were before the transition of death. If we rejected the gospel on the earth, we will tend to reject it after death. If we would have accepted the gospel on the earth had the conditions been different, we could also accept it in the spirit world under different conditions

If we accept the gospel in mortality, fully repent of all our sins and are baptized by immersion for their remission by one having the requisite authority, those sins will be forgiven us and we will have entered into the Church and kingdom of God. If we accept the gospel in the spirit world and fully repent of all our sins, we are stopped in our progress at this point–the reason being that baptism is an ordinance that must be performed in mortality by submersion in water. The conditions in the spirit world are so different from the mortal world that such a baptism cannot be performed there. However, if a person in the spirit world is prepared to be baptized, the ordinance could be carried out by proxy by a mortal acting in his behalf. Then it would be as if he himself were baptized and he would be the beneficiary of the same blessings merited by those who are thus baptized in mortality. That is why Peter said what he said, as recorded in 1 Peter 4:6; and which was reiterated to the prophet Joseph F. Smith, as recorded in D&C 138:10—

For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Gramps

Dear Gramps,

In D&C 8, the Lord gives Oliver Cowdery the power to translate the Gold Plates.  The Lord directs him four separate times in verses 1, 9, 10 and 11 to ask Him for the translation he needs.  In D&C 9, we find out that Oliver was perfectly obedient to these directions to ask, yet he failed and is chastened by the Lord because he did not “study it out in his mind”.  Why would the Lord tell him four times in section 8 to ask, and yet say nothing about studying it out in his mind?

Robert

Answer

Robert,

The answer to your question is found in Section 9:

5 And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you.

Now it seems very likely that before Oliver Cowdery asked for permission, he did ponder it and study it.  When he asked, the Lord gave him the missing pieces; permission and instructions to ask in faith.

Apparently Oliver, like many of us focused on the new stuff and neglected the actions and behaviors that got him there in the first place.  This can be an all too common failing.

Of course God, being God, knew that this would happen, so why didn’t He intervene to correct it?  That is simply another form of the question of ‘Why does God not stop bad things from happening?’  We simply have to have faith that God knows what He is doing, and what He is doing is for the best.

That leaves us with speculation.  In this case I would speculate that God did not need Oliver to translate (Joseph was called for that), but he did need to teach Oliver how to receive answers from God.  Now, God is a master teacher, and I know that sometimes I learn the most from my failures, and not necessarily as much from my successes.  Maybe that is what Oliver needed in order to to learn?

Also Oliver was a School Master by trade who shouldn’t have needed to be advised that some measure of intellectual rigor would be necessary to undertake the work of translation. Hence the absence of any “study-it-out-in-your-mind” injunction in D&C 8.  It’s what I perceive to be a general, gentle tone of “you-should-have-known-better.” In D&C 9 it becomes clear that whatever process Oliver used lacked any real intellectual effort on his part.

I do know that because of Oliver’s request and struggles we have Doctrine and Covenants sections 8 and 9.  This allows all of us who read and ponder the words and instructions to also learn the lessons that God was teaching Oliver.  How many hundreds or thousands of people have also been taught because of these events?  While my thoughts are speculative, it is not really that hard for me to think of some very good reasons that God might have had to let this happen.

Anyway, for those interested, the Church has posted an article covering the events in question here.  You can read here.

Gramps

Gramps,

The scripture found in D&C 13:1 says,

1 Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.

What is this scripture talking about?

Scott

Answer

Scott,

This is a great question because, in this single sentence, there are multiple, fascinating items of great doctrinal significance. The restoration of the Aaronic Priesthood took place on 15 May 1829. Oliver Cowdery related that, immediately before this time, Joseph and he completed the translation and transcription of the Savior’s appearance to the Nephites. If you will recall, there was a moment in that narrative when the Lord of Glory called Nephi forward and gave him authority to baptize believers into the Church. Cowdery related how this prompted them to consider their own standing before God, once it occurred to them that the authority to baptize might not be upon the earth. Oliver wrote:

 “After writing the account given of the Savior’s ministry to the remnant of the seed of Jacob, upon this continent, it was easy to be seen, as the prophet said it would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was as easy to be seen that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when His testimony is no less than the spirit of prophecy, and His religion based, built, and sustained by immediate revelations, in all ages of the world when He has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given ‘Arise and be baptized’ (Joseph Smith—History).

Oliver gives a vivid description of the encounter with John the Baptist.

This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon Him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy! what wonder! what amazement! (Joseph Smith-History).

When we learn about the restoration of the priesthood, our Sunday School and seminary teachers don’t usually mention the fact that the Lord spoke to Joseph and Oliver at this moment, but Oliver related that the “voice of the Redeemer spake peace to us.” The heading for Section 13 also tells us that John claimed that he was acting under the direction of Peter, James, and John. To me, these details outline the way the order of the priesthood operates. The apostleship operates under keys given by the Savior and directs the work of salvation. The Melchizedek Priesthood holds the rights of presidency and directs the Aaronic Priesthood as an appendage to its mission. Joseph and Oliver’s experience is a lesson in the administration of heaven in this regard.

Oliver mentions that John the Baptist restored the “keys of the gospel of repentance.” After they were ordained by the heavenly messenger, Joseph and Oliver were sent to baptize one another for the remission of sins. It is interesting to note that they were not ordained to an office in the Aaronic Priesthood; the priesthood only was conferred upon them. This is because the offices of the Aaronic Priesthood are office of the Church, which would not be restored until April of the following year. There was no Church yet in which they could hold a priesthood office.

Along with the keys of the gospel of the remission of sins was included a special spiritual gift: the ministering of angels. Many saints have wondered why this marvelous gift is given to the Aaronic Priesthood expressly, but is not mentioned as part of the Melchizedek Priesthood. This is necessary for the protection of gospel ministers who act without the benefit of the greater priesthood’s authority. D&C 107:18-20 teaches us:

 18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church–

 

19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.

 

20 The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.

Aaronic Priesthood holders may rely upon angelic ministrants to protect them as they preach the gospel. In the 19^th century, it was common for priests to travel on missions, usually (but not always) in the company of Elders. Doctrine and Covenants Section 128, verse 20 relates that Michael, the archangel, appeared as a ministering angel on the banks of the Susquehanna River and detected Satan, who apparently appeared as an angel of light and tried to deceive Joseph and Oliver. We have no other official record of this event, but it mentions in the sequence of various visions and appearances, the appearance of Peter, James, and John immediately after this reference. If the reader desires more information on the circumstances of the restoration of the Melchizedek priesthood, the following Ensign article contains some additional, fascinating information:

The Restoration of the Aaronic and Melchizedek Priesthoods

Finally, the words of John the Baptist leave us with an enticing question. What does he mean when he says the priesthood will not be taken from the earth until the sons of Levi offer an offering in righteousness? We immediately think of Aaronic Priesthood offerings in John’s time, which would have involved animal sacrifices. We wonder, will the Aaronic Priesthood eventually be taken from the earth? If animal sacrifice ended with the shedding of the Savior’s blood which it symbolized, what will the offering be?

In the Bible, the sons of Levi included Moses and his brother, Aaron.  D&C 84:31 and 34 tell us that the modern sons of Levi are those who hold the Melchizedek and Aaronic Priesthoods. What is the offering they will offer? Joseph Smith answers this question in D&C 128:24,

 … [A]nd he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation.

The vast genealogical work of the Church, under the direction of the Priesthood, is the book containing the records of our dead, to be presented to the Lord as an offering when He returns. If this work was not underway when He returns, the earth would be smitten with a curse (See Malachi 4:6). This work will continue throughout the Millennium, thus the work of the Aaronic Priesthood will continue right up until the end of the thousand years, when its mission will be fulfilled as a preparatory priesthood and a schoolmaster to bring us to Christ (D&C 84:26,Galatians 3:24).

In a single short verse of scripture, a marvelous outpouring of light from an angelic messenger connects us to many other brilliant facets of gospel truth from the restoration.

Gramps

Gramps,

I have a special needs daughter and would like to know if she should receive her endowments? She has the mental and emotional level between 4 and 8 years old. She was baptized at 8 years old. She is now 22 years old.

James

Answer

James,

As a loving father I am sure this question is important to you and your family. The Church provides the following information regarding children or adults who have intellectual disabilities. Priesthood leaders and parents should consider their wishes/desires to receive any saving ordinance. Priesthood leaders and parents should also consider if the adult is worthy. Are they personally desiring the ordinance?  Do they truly understand the responsibility and accountability of the ordinance and covenant they will receive?

As priesthood leaders and parents ponder this possibility, they should also remember that children/adults who do not have the intellectual capacity to comprehend the responsibility and accountability of these covenants they are not required to receive any temple ordinances. They would be found within the predicated law as described in this scripture D&C 29:46-50; as such, they “are redeemed from the foundation of the world through mine Only Begotten.”

In light of the previous statements, speak with your priesthood leaders. Discuss with them your desires. Allow your bishop (under guidance with the stake president) to determine whether or not your daughter would need temple ordinances.

Gramps

What is meant in 3 Nephi 25:2 when it says Christ will heal us with his wings of healing? Did Christ have wings?

Rick
 

Answer

Dear Rick,

When the Savior visited the Nephites, He wanted them to have the significant prophecies of Malachi. The Old Testament text that we have today has one small difference: it speaks of the “Sun of righteousness” (not “Son”). This creates the image of the sun flying across the sky in a fixed course healing everything its light touches (compare this with the earth’s “wings” in modern revelation). The Nephite version of this verse takes a more literal rendering so hearers know that the Son of God will be the one travelling across the world to heal the nations. Modern scripture (D&C 77:4) also explicitly describes the purpose of the wing symbol, “wings are a representation of power, to move, to act, etc.” So in this specific case, the Son of righteousness has the power to heal, and is free to move across the earth to act in the favor of those that fear his name.

 Gramps

The question came up in Sunday School today about the Lord’s annointed and I was just wondering who that includes?

Thanks!

Tracey

Answer

Dear Tracey,

Ancient Israel anointed their priests and kings (an anointing is simply to have oil poured over the initiate to set him apart from the rest of the congregation and consecrate him for a sacred duty). In David’s day, the anointed king came to be spoken of as “the Lord’s anointed” (see 1 Samuel 16:6). David sets the example himself by reverencing King Saul and refusing to harm “the Lord’s anointed” (1 Samuel 26:9,11,16,23). You’ll note that as David is saying this, King Saul is trying to kill him. David has every reason to kill Saul – David has already been anointed by the same prophet who anointed Saul, he has the popular backing of the people, he even has self-preservation on his side – every possible reason except the one he adheres to most: “I would not stretch forth mine hand against mine Lord’s anointed”.

The Spirit moved upon the psalmists to sing the praises of King David in a prophetic manner. In a literal sense, Psalms speak of King David as “anointed” (Psalms 132:17), but Christians recognize this as a title for the Savior – Messiah. We see in the King qualities and events that mirror that of the chosen Servant who has been called from before the foundation of the world to redeem mankind.

The Psalms also mention the prophet as the Lord’s anointed (Psalms 105:14-15 – note that kings are listed as a separate class in verse 14, and the term is clarified in a parallelism). In keeping with this usage, the Doctrine and Covenants speaks of the prophet Joseph Smith with this same title (Doctrine and Covenants 121:16, Doctrine and Covenants 135:3).

In a more general sense, we can speak of anyone who has been specially called of the Lord to be His anointed. This would include both general and local authorities. In this light, David’s example of sustaining the Lord’s anointed sets a high standard for the saint who sees a chosen leader in an all-too-human light.

In an even more general sense, any saint who has received an anointing in the temple is an “anointed one” (Doctrine and Covenants 109:80) – that’s one of the literal meanings of “saint”, as in “one who is holy or set apart”.

Gramps