D&c Headings 1-24

Front 1

1

Back 1

The Lord's Preface: "The Voice of Warning"

Hint 1

The heavens had been opened, revelations had been given, and the Church had seen over a year’s growth since its organization when a council of elders convened in a conference in Hiram, Ohio, on
1 November 1831. The conference considered plans to publish the revelations already received. Their decision was to publish them in a book to be called the Book of Commandments and to authorize ten thousand copies in the first printing. Following the first session of the conference, the Prophet Joseph Smith inquired of the Lord to receive divine confirmation of their resolution. The Lord not only approved the work but gave a revelation as His own preface to the book. This preface became section 1.

Front 2

2

Back 2

The Promises Made to the Fathers

Hint 2

After writing an account of his glorious vision in the spring of 1820, the Prophet Joseph Smith recorded the circumstances of the heavenly manifestation wherein the angel Moroni visited him and gave him instruction (see JS—H 1:37–39). In the course of his communication, Moroni quoted scriptures to the youthful prophet, including Malachi 4:5–6; however, he quoted them differently from the way they are found in the King James Version of the Bible. Doctrine and Covenants 2:1–3 is the record of that rendering and was placed in the Doctrine and Covenants in 1876 by Elder Orson Pratt at the direction of President Brigham Young. “Elder John A. Widtsoe one time had this to say about this section:
“‘The beginning and the end of the gospel is written in section two of the Doctrine and Covenants. It is the keystone of the wonderful gospel arch; and if that center stone should weaken and fall out, the whole gospel structure would topple down in unorganized doctrinal blocks.’” (ElRay L. Christiansen, in Conference Report, Apr. 1960, p. 48.)
The message of Malachi is so important that it has been repeated in each of the standard works:
• Bible: Malachi 4:5–6 • Book of Mormon: 3 Nephi 25:5–6
• Doctrine and Covenants: 2; 27:9; 128:17 • Pearl of Great Price: Joseph Smith—History
1:37–39 Moroni’s rendering of Malachi’s message helps
Latter-day Saints understand the prophecy. For example, President Joseph Fielding Smith noted an interesting aspect of Elijah’s return to the earth on 3 April 1836.
“Edersheim in his work, The Temple, says: ‘To this day, in every Jewish home, at a certain part of the Paschal service [i.e., when they drink the “third cup”]—the door is opened to admit Elijah the prophet as forerunner of the Messiah, while appropriate passages are at the same time read which foretell the destruction of all heathen nations. It is a remarkable coincidence that, in instituting his own Supper, the Lord Jesus connected the symbol, not of judgment, but of his dying love, with his “third cup.”’
“It was, I am informed, on the third day of April, 1836, that the Jews, in their homes at the Paschal feast, opened their doors for Elijah to enter. On that very day Elijah did enter—not in the home of the Jews to partake of the Passover with them—but he appeared in the house of the Lord, erected to his name and received by the Lord in Kirtland, and there bestowed his keys to bring to pass the very things for which these Jews, assembled in their homes, were seeking.” (Doctrines of Salvation, 2:100–101.)

Front 3

3

Back 3

The Works and the Designs...of God Cannot Be Frustrated

Hint 3

In the famous Wentworth letter, written in 1842, the Prophet Joseph Smith proclaimed the power of the restored Church: “No unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done” (History of the Church, 4:540).
Fourteen years earlier, in the summer of 1828, God had dramatically taught Joseph Smith that very lesson. The Prophet wrote the details of the situation:
“Some time after Mr. [Martin] Harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so,
and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day.
“In the meantime, while Martin Harris was gone with the writings, I went to visit my father’s family at Manchester.” (History of the Church, 1:21.)
His mother, Lucy Mack Smith, wrote about Joseph’s arrival at their home in Manchester and of his anguish when he learned that Martin Harris had lost the manuscript. After a long delay, Martin showed up at the house and confessed that he could not find the papers.
“Joseph who had not expressed his fears till now, sprang from the table, exclaiming, ‘Martin, have you lost that manuscript? Have you broken your oath, and brought down condemnation upon my head as well as your own?’
“‘Yes; it is gone,’ replied Martin, ‘and I know not where.’
“‘Oh, my God!’ said Joseph, clenching his hands. ‘All is lost! all is lost! What shall I do? I have sinned—it is I who tempted the wrath of God. I should have been satisfied with the first answer which I received from the Lord; for he told me
that it was not safe to let the writing go out of my possession.’ He wept and groaned, and walked the floor continually.
“At length he told Martin to go back and search again.
“‘No’; said Martin, ‘it is all in vain; for I have ripped open beds and pillows; and I know it is not there.’
“‘Then must I,’ said Joseph, ‘return with such a tale as this? I dare not do it. And how shall I appear before the Lord? Of what rebuke am I not worthy from the angel of the Most High?’ . . .
“The next morning, he set out for home. We parted with heavy hearts, for it now appeared that all which we had so fondly anticipated, and which had been the source of so much secret gratification, had in a moment fled, and fled forever.” (History of Joseph Smith, pp. 128–29.)
Of subsequent events the Prophet wrote: “After my return home, I was walking out a little distance, when, behold, the former heavenly messenger appeared and handed to me the Urim and Thummim again—for it had been taken from me in consequence of my having wearied the Lord in asking for the privilege of letting Martin Harris take the writings, which he lost by transgression—and I inquired of the Lord through it, and obtained [D&C 3]” (History of the Church, 1:21–22).

Front 4

4

Back 4

O Ye That Embark in the Service of God

Hint 4

The Prophet Joseph Smith wrote: “After I had obtained the above revelation
[D&C 3], both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: [D&C 10].
“I did not, however, go immediately to translating, but went to laboring with my hands upon a small farm which I had purchased of my wife’s father, in order to provide for my family. In the month of February, 1829, my father came to visit us, at which time I received the following revelation for him: [D&C 4].” (History of the Church, 1:23, 28.)
Even though this revelation was given for the Prophet’s father, it is addressed to all people who would serve God. Elder Joseph Fielding Smith pointed out that while only seven verses long, “it contains sufficient counsel and instruction for a lifetime of study. No one has yet mastered it. It was not intended as a personal revelation to Joseph Smith, but to be of benefit to all who desire to embark in the service of God. It is a revelation to each member of the Church, especially to all who hold the Priesthood. Perhaps there is no other revelation in all our scriptures that embodies greater instruction pertaining to the manner of qualification of members of the Church for the service of God, and in such condensed form than this revelation. It is as broad, as high and as deep as eternity. No elder of the Church is qualified to teach in the Church, or carry the message of Salvation to the world, until he has absorbed, in part at least, this heaven-sent instruction.” (Church History and Modern Revelation, 1:35.)

Front 5

5

Back 5

The Testimony of Three Witnesses

Hint 5

After humbly repenting of his foolishness in losing the manuscript, Martin Harris still seemed troubled by a desire to have direct evidence of the existence of the plates. In March 1829 the Lord gave Joseph Smith section 5 of the Doctrine and Covenants. In that revelation, it is clear that Martin still wanted a “witness” that Joseph had the plates (verse 1), and verse 24 suggests that his specific desire was to actually see the plates. The Lord told Martin through Joseph that he could receive his desires by being faithful and humble so he would be called as one of the three special witnesses who would see the plates.

Front 6

6

Back 6

The Arrival of Oliver Cowdery

Hint 6

In the winter of 1829 Oliver Cowdery taught school near the home of Joseph Smith Sr. It was the custom of the day for teachers to board in the homes of their pupils, and since the Smiths had children in Oliver’s school, he came to stay with them. While there he heard stories about the Book of Mormon plates and asked Father Smith to tell him the details. Father Smith finally consented, and Oliver Cowdery became one of the few in whom the family confided the story. Lucy Mack Smith recorded the events that followed:
“Shortly after receiving this information, he [Oliver] told Mr. Smith that he was highly delighted with what he had heard, that he had been in a deep study upon the subject all day, and that it was impressed upon his mind, that he should yet have the privilege of writing for Joseph. Furthermore, that he had determined to pay him a visit at the close of the school. . . .
“On coming in on the following day, he said, ‘The subject upon which we were yesterday conversing seems working in my very bones, and I cannot, for a moment, get it out of my mind; finally, I have resolved on what I will do. Samuel [Smith], I understand, is going down to Pennsylvania to spend the spring with Joseph; I shall make my arrangements to be ready to accompany him thither, . . . for I have made it a subject of prayer, and I firmly believe that it is the will of the Lord that I should go. If there is a work for me to do in this thing, I am determined to attend to it.’” (History of Joseph Smith, p. 139.)
In April Samuel and Oliver went to Harmony, Pennsylvania, to visit Joseph. Lucy Mack Smith recorded the following: “Joseph had been so hurried with his secular affairs that he could not proceed with his spiritual concerns so fast as was necessary for the speedy completion of the work; there was also another disadvantage under which he labored, his wife had so much of her time taken up with the care of her house, that she could write for him but a small portion of the time. On account of these days prior to the arrival of Samuel and Oliver, to send him a scribe, according to the promise of the angel; and he was informed that the same should be forthcoming in a few days. Accordingly, when Mr. Cowdery told him the business that he had come upon, Joseph was not at all surprised.” (History of Joseph Smith, p. 141.)
The narrative is picked up at this point in the history of the Prophet: “Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me, which having continued for some time, I inquired of the Lord through the Urim and Thummim, and obtained the following: [D&C 6]” (History of the Church, 1:32–33).

Front 7

7

Back 7

John the Revelator

Hint 7

The future of the Apostle John, sometimes called “the Beloved” or “the Revelator,” is a mystery to the world. Confusion comes because of the statement in John 21:20–23. Referring to John and speaking to Peter, the Savior said: “If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple [John] should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?”
From this statement questions naturally arise: Did John die? If not, what is his status? If he did, why did Jesus make the statement? The issue has been debated for centuries among the various Christian denominations, with some scholars saying that he indeed died and was buried at Ephesus, while others believe he still walks the earth. A third school of thought states that even though he was buried at Ephesus, he is not really dead but simply sleeps in the grave until the Second Coming of the Savior. (See Sperry, Compendium, pp. 66–67.)
Joseph Smith and Oliver Cowdery finally solved the issue through an appeal to the Lord. The Prophet Joseph Smith recorded: “During the month of April [1829, at Harmony, Pennsylvania,] I continued to translate, and he [Oliver Cowdery] to write, with little cessation, during which time we received several revelations. A difference of opinion arising between us about the account of John the Apostle, mentioned in the New Testament, as to whether he died or continued to live, we mutually agreed to settle it by the Urim and Thummim.” (History of the Church, 1:35–36.)
The result of their inquiry is given in the heading of section 7. It is not known whether Joseph saw the parchment referred to and was given power to translate it, or if its contents were revealed to Joseph without his seeing the original source. It makes no difference, since the material was given by revelation to the Prophet.

Front 8

8

Back 8

The Spirit of Revelation

Hint 8

Joseph Smith and Oliver Cowdery had received from God the gift to translate ancient records (see D&C 6:25–28). From the beginning of their work together Joseph Smith translated and Oliver Cowdery acted as scribe. Oliver Cowdery desired to have a more active role in the translating process, and so the Prophet inquired of the Lord through the Urim and Thummim and received a revelation (see Smith, Church History and Modern Revelation, 1:50).
The Prophet Joseph wrote: “Whilst continuing the work of translation, during the month of April, Oliver Cowdery became exceedingly anxious to have the power to translate bestowed upon him, and in relation to this desire the following revelations were obtained: [D&C 8–9]” (History of the Church, 1:36).

Front 9

9

Back 9

Your Bosom Shall Burn within You

Hint 9

In its infancy the Church required stalwart leaders who had been trained in the ways of the Lord. One such leader was Oliver Cowdery, a capable young man eager to do the work of God.
But Oliver was not content merely to assist in the work of translating by serving as Joseph’s scribe. He wanted to translate as Joseph did. The Lord’s desire, on the other hand, was for Oliver to continue to serve as scribe and then seek for greater gifts (see D&C 9:2–3). Oliver, however, became impatient and was given permission to translate on his own. Doctrine and Covenants 9 is an explanation of Oliver’s failure to translate as he had wished.
President Joseph Fielding Smith pointed out that “it seems probable that Oliver Cowdery desired to translate out of curiosity, and the Lord taught him his place by showing him that translating was not the easy thing he had thought it to be. In a subsequent revelation (Sec. 9), the explanation was made that Oliver’s failure came because he did not continue as he commenced, and the task being a difficult one, his faith deserted him. The lesson he learned was very necessary, for he was shown that his place was to act as scribe for Joseph Smith and that it was the latter who was called and appointed by command of the Lord to do the translating. There must have been some desire on the part of Oliver Cowdery to be equal with the Prophet and some impatience in having to sit and act as scribe, but when he failed to master the gift of translating, he was then willing to accept the will of the Lord.” (Church History and Modern Revelation, 1:50–51.)

Front 10

10

Back 10

God's Wisdom is Greater Than the Cunning of the Devil

Hint 10

“As soon as the 116 pages of manuscript had been lost through the carelessness of Martin Harris, the Urim and Thummim was taken from the Prophet. The sacred instrument was restored after a short time, and the Revelation in Section 3, especially rebuking Martin Harris, was received. Then both the plates and the Urim and Thummim were removed for a few days. It was necessary that the young Prophet should learn the lesson that he was entirely dependent on the Lord. When they were restored, he received the Revelation in Section 10, containing instructions to himself with regard to the lost portion of the manuscript.” (Smith and Sjodahl, Commentary, p. 49.)
Concerning the circumstances that surrounded the reception of this revelation, Joseph Smith wrote: “After I had obtained [Doctrine and Covenants 3], both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: [D&C 10]” (History of the Church, 1:23).

Front 11

11

Back 11

First Seek to Obtain My Word

Hint 11

Following the baptisms of Joseph Smith and Oliver Cowdery on 15 May 1829, the Prophet Joseph reported:
“Our minds being now enlightened, we began to have the Scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. . . .
“After a few days, however, feeling it to be our duty, we commenced to reason out of the Scriptures with our acquaintances and friends, as we happened to meet with them. About this time my brother Samuel H. Smith came to visit us. . . .
“Not many days afterwards, my brother Hyrum Smith came to us to inquire concerning these things, when at his earnest request, I inquired of the Lord through the Urim and Thummim, and received for him the following: [D&C 11].” (History of the Church, 1:43–45.)

Front 12

12

Back 12

Revelation to Joseph Knight Sr.

Hint 12

“For fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or to the left. Behold he is a righteous man . . . and it shall be said of him, by the sons of Zion, while there is one of them remaining, that this man was a faithful man in Israel; therefore his name shall never be forgotten.” (History of the Church, 5:124–25.)
This tribute was written by Joseph Smith of his true and trusted friend, Joseph Knight Sr., on 22 August 1842.
Joseph Knight Sr. had early in the history of the Church become a close and helpful friend of the Prophet. Joseph Smith first met him in 1826 when Joseph Knight hired him to work at his farm and grist mill in Colesville, Broome County, New York. From that time forth Joseph Knight offered both material and spiritual support to Joseph Smith, including provisions that allowed the Prophet and his scribe
to work on the translation of the Book of Mormon at a very crucial time of its production. Joseph Smith wrote:
“About the same time an old gentleman came to visit us of whose name I wish to make honorable mention—Mr. Joseph Knight, Sen., of Colesville, Broome county, New York, who, having heard of the manner in which we were occupying our time, very kindly and considerately brought us a quantity of provisions, in order that we might not be interrupted in the work of translation by the want of such necessaries of life; and I would just mention here, as in duty bound, that he several times brought us supplies, a distance of at least thirty miles, which enabled us to continue the work when otherwise we must have relinquished it for a season.
“Being very anxious to know his duty as to this work, I inquired of the Lord for him, and obtained the following: [D&C 12].” (History of the Church, 1:47–48.)
The Prophet received the revelation sometime in May 1829 while living in Harmony, Pennsylvania.

Front 13

13

Back 13

The Restoration of the Aaronic Priesthood

Hint 13

Universal apostasy followed the death of the Savior and His Apostles. Over the centuries that followed, man was no longer authorized to act for God. This condition helped to fulfill prophecy: “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant” (Isaiah 24:5).
The coming of John the Baptist in this dispensation, as promised by the Savior (see Matthew 17:11–13), meant that mortal man was once again divinely commissioned to act in behalf of his Creator.
Joseph Smith explained the circumstances surrounding the restoration of the Aaronic Priesthood (see JS—H 1:68–72), which took place along the bank of the Susquehanna River near Harmony, Pennsylvania. Oliver Cowdery, who was with the Prophet on this occasion, was filled with awe and wonder, for it was his first experience with a heavenly messenger. He wrote:
“On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the vail 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! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld—our ears heard. As in the ‘blaze of days;’ yes, more— above the glitter of the May Sun beam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, ‘I am thy fellow-servant,’ dispelled every fear. We listened—we gazed—we admired! ’Twas the voice of an angel from glory—’twas a message from the Most High! and as we heard we rejoiced, while his love enkindled upon our souls, and we were wrapt in the vision of the Almighty! Where was room for doubt? No where; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever!
“But, dear brother think, further think for a moment, what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the holy priesthood.” (Times and Seasons, 1 Nov. 1840, p. 202.)

Front 14

14

Back 14

Revelation to David Whitmer

Hint 14

While Joseph Smith and Oliver Cowdery worked on the translation of the Book of Mormon at the Prophet’s farm in Harmony, Pennsylvania, persecution began to increase, making it more and more difficult to finish the work. At this time Oliver Cowdery wrote to David Whitmer requesting him to come to Harmony to take him and Joseph Smith to the home of David’s father, Peter Whitmer Sr., who was a resident of Fayette, New York. They wanted to reside with the Whitmer family while they completed the work of translation. Earlier Joseph Smith had become acquainted with Peter Whitmer and several members of the family. Oliver Cowdery had also been corresponding with David Whitmer while the Book of Mormon was translated. Through this correspondence the whole Whitmer family became acquainted with the work of the Restoration. The Prophet Joseph Smith recorded that “in the beginning of the month of June, his [Peter Whitmer Sr.’s] son, David Whitmer, came to the place where we were residing, and brought with him a two-horse wagon, for the purpose of having us accompany him to his father’s place, and there remain until we should finish the work. It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in
the neighborhood of the Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father’s house, and there resided until the translation was finished and the copyright secured. Upon our arrival, we found Mr. Whitmer’s family very anxious concerning the work, and very friendly toward ourselves. They continued so, boarded and lodged us according to arrangements; and John Whitmer, in particular, assisted us very much in writing during the remainder of the work.
“In the meantime, David, John and Peter Whitmer, Jun., became our zealous friends and assistants in the work; and being anxious to know their respective duties, and having desired with much earnestness that I should inquire of the Lord concerning them,
I did so, through the means of the Urim and Thummim, and obtained for them in succession the following revelations: [D&C 14–16].” (History of the Church, 1:48–49.)

Front 15

15

Back 15

Revelations to John Whitmer and Peter Whitmer Jr.

Hint 15

Same as 14

Front 16

16

Back 16

Revelations to John Whitmer and Peter Whitmer Jr.

Hint 16

Same as 14

Front 17

17

Back 17

Revelation to the Three Witnesses

Hint 17

As the translation of the Book of Mormon continued, the Prophet Joseph Smith recorded, “we ascertained that three special witnesses [see D&C 5:11–15] were to be provided by the Lord, to whom He would grant that they should see the plates from which this work (the Book of Mormon) should be translated; and that these witnesses should bear record of the same [see Ether 5:2–4; 2 Nephi 11:3; 27:12]. . . . Almost immediately after we had made this discovery, it occurred to Oliver Cowdery, David Whitmer and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord to know if they might not obtain of him the privilege to be these three special witnesses; and finally they became so very solicitous, and urged me so much to inquire
that at length I complied; and through the Urim and Thummim, I obtained of the Lord for them the following: [D&C 17].” (History of the Church, 1:52–53.)

Front 18

18

Back 18

The Worth of a Soul

Hint 18

After John the Baptist had appeared and foretold the restoration of a higher priesthood (see D&C 13), the Prophet Joseph and Oliver Cowdery “now became anxious to have that promise realized to us, which the angel that conferred upon us the Aaronic Priesthood had given us, viz., that provided
we continued faithful, we should also have the Melchizedek Priesthood, which holds the authority of the laying on of hands for the gift of the Holy Ghost. We had for some time made this matter a subject of humble prayer, and at length we got together in the chamber of Mr. Whitmer’s house, in order more particularly to seek of the Lord what we now so earnestly desired; and here, to our unspeakable satisfaction, did we realize the truth of the Savior’s promise—‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you’—for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber, commanding us that I should ordain Oliver Cowdery to be an Elder in the Church of Jesus Christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. We were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; when also we were commanded to bless bread and break it with them, and to take wine, bless it, and drink it with them; afterward proceed to ordain each other according to commandment; then call out such men as the Spirit should dictate, and ordain them; and then attend to the laying on of hands for the gift of the Holy Ghost, upon all those whom we had previously baptized, doing all things in the name of the Lord. The following commandment will further illustrate the nature of our calling to this Priesthood, as well as that of others who were yet to be sought after: [D&C 18].” (History of the Church, 1:60–62.)

Front 19

19

Back 19

The Gift of Repentance

Hint 19

President Joseph Fielding Smith gave the following background to this section: “This revelation was given some time in March, 1830 [in Manchester, New York]. It would seem that Martin Harris had come to Joseph Smith seeking further assurance in relation to his standing before the Lord, being sorely troubled in spirit because of his transgression. He had already been granted the privilege, on his earnest solicitation, of being one of the Three Witnesses, and that wonderful vision had been given. Perhaps out of this came much serious reflection and he sought further light. However, there is no indication in the History
of the Church as to the reason why the revelation was given, and the exact day is unknown when it was given. It was without question a revelation of great comfort to Martin, and it is one of the great revelations given in this dispensation; there are few of greater import than this. The doctrine of the atonement of the Lord, as directly applying to the individual, and his exposition of ‘Eternal Punishment,’ as here set forth, give to the members of the Church light which was not previously known.” (Church History and Modern Revelation, 1:85.)

Front 20

20

Back 20

The Articles and Covenants of the Church

Hint 20

This revelation is associated with a number of firsts in Church history. In the first conference of the Church (9 June 1830) this revelation, along with what is now known as section 22, was read to the Church membership as “Articles and Covenants of the Church” and unanimously accepted by those present (see Far West Record, Archives of The Church of Jesus Christ of Latter-day Saints, Salt Lake City, p. 1). It thus became the first revelation given through Joseph Smith to be formally sustained by the Church membership. In June 1832 “Articles and Covenants of the Church” appeared on the first page of the first issue of the Evening and Morning Star, the first newspaper published by the Church.
Section 20 is a concise treatment of the basic doctrine, ordinances, and requirements for membership in The Church of Jesus Christ of Latter- day Saints. It reflects the use of the Book of Mormon and revelations previously given to Joseph Smith and also Oliver Cowdery’s assisting Joseph Smith (see D&C 18:1–5).
Of this section the Prophet wrote: “In this manner did the Lord continue to give us instructions from time to time, concerning the duties which now devolved upon us; and among many other things
of the kind, we obtained of Him the following [D&C 20], by the spirit of prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to His will and commandment, we should proceed to organize His Church once more here upon the earth” (History of the Church, 1:64).

Front 21

21

Back 21

His Word Ye Shall Receive, As if from Mine Own Mouth

Hint 21

For over seventeen centuries the Church of Jesus Christ had been, as John the Revelator prophesied, in “the wilderness” because of apostasy (Revelation 12:14; see also D&C 86), and Christ’s Church had been corrupted by the doctrines of men.
On Tuesday, 6 April 1830, in the state of New York, a small group of people convened in the home of Peter Whitmer Sr. No heads of nations were invited to this meeting, nor were the religious leaders of the day. No newspapers heralded the events of this meeting. But in heaven the angels rejoiced, and on earth this select group, under the direction of a modern prophet, organized the Church of Jesus Christ.
The meeting was opened by solemn prayer. Joseph Smith and Oliver Cowdery were sustained as leaders in the kingdom of God and were given unanimous approval to organize The Church of Jesus Christ of Latter-day Saints. The Prophet Joseph Smith recorded the events that ensued:
“I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the ‘Church of Jesus Christ of Latter-day Saints;’ after which, he ordained me also to the office of an Elder of said Church. [Although they had been ordained to the Melchizedek Priesthood earlier, they were told to defer ordaining each other to the office of elder until the Church was organized (see History of the Church, 1:61).] We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree—some prophesied, whilst we all praised the Lord, and rejoiced exceedingly. Whilst yet together, I received the following commandment: [D&C 21].” (History of the Church, 1:77–78.)

Front 22

22

Back 22

Baptism: A New and Everlasting Covenant

Hint 22

President Joseph Fielding Smith wrote: “Immediately after the Church was organized, converts were made. Some of these had belonged to churches which believed in baptism by immersion. In fact, many of the early converts of the Church had previously accepted this mode, believing that it was right. The question of divine authority, however, was not firmly fixed in their minds. When they desired to come into the Church, having received the testimony that Joseph Smith had told a true story, they wondered why it was necessary for them to be baptized again when they had complied with an ordinance of baptism by immersion.” (Church History and Modern Revelation, 1:109.) In response to the situation, Joseph Smith inquired of the Lord and received section 22.

Front 23

23

Back 23

Strengthen the Church Continually

Hint 23

In April 1830 at Manchester, New York, Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr., came to Joseph Smith to receive from him the mind and will of the Lord in their behalf. The Prophet consented to their request and received the revelation known as section 23. (See History of the Church, 1:80.)
When this revelation was first published in the Book of Commandments, it was divided into five parts comprising chapters 17 through 21. In all later editions, however, they were combined into one section.

Front 24

24

Back 24

Declare My Gospel as with the Voice of a Trump

Hint 24

During the month of April 1830, Joseph Smith spent time at the home of Joseph Knight Sr., of Colesville, New York. The Knights were willing to hear Joseph Smith’s message. While there, the Prophet cast out an evil spirit from Newel Knight, one of Joseph Knight’s sons. (See History of the Church, 1:82–83.) Most of those who witnessed the miracle eventually sought baptism. This brought increased opposition from neighbors, some trying to prevent baptisms, others bringing lawsuits against the Prophet based on trumped-up charges. The Prophet was always acquitted of the charges but lost much time. (See History of the Church, 1:88–89, 95–96.) Joseph had the responsibility of caring for his family and at the same time leading, counseling, and directing the newly organized Church.
After the Prophet returned from Colesville, New York, to his home in Harmony, Pennsylvania, the Lord gave him what is now known as section 24. Joseph did not record a specific reason for this revelation, but the courtroom experiences certainly made him aware that efforts were being made to absorb his time and impede the work of the Restoration.