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— [ What was Joseph Smith doing at the time to bring up the question? He was interrupting the bible. With respect to concubines versus wives, wives were considered partners and had various legal rights under the Law. Divorce of a wife required the involvement of local Levitical Priests and specific legal procedures. Concubines were treated more like property, and did not have the legal status of wives. Concubines could be bought and sold as property, had no legal rights requiring divorce, and were typically Gentile women who were sold into slavery or captured in war. The cases of David and solomon keeping exotic foreign women for their personal pleasure, and ostensibly for diplomatic reasons, was not a common occurrence. ]

2 Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. [ What was the question that Joseph Smith was asking at this time? Joseph has asked the Lord concerning the ancient practice of polygamy and concubinage and wants to know how it was accounted as righteousness to them. ]

3 Therefore, prepare thy heart [ What does this phrase suggest to you? Kind of like you might want to sit down for what I am about to tell you. How does having our heart in the right place effect our ability to hear a hard message? ] to receive and obey the instructions which I am about to give unto you; for all those who have this law [ The law of eternal marriage - which may or may not include polygamy. ] revealed unto them must obey the same. [ The revelation of a law makes one accountable for its appropriate application once the law is given to them. Not to be taken lightly. ]

4 For behold, I reveal unto you a new and an everlasting covenant; [ Why is it called "new"? It’s ‘new’ because God continues to re-establish it throughout time. Even though we can trace the covenant back to ancient times, going back to Adam and Eve, it is still "new" to those who receive it, it is new through the restoration of the gospel. Why is it called everlasting? It’s ‘everlasting’ because it’s always been around and its blessings will go on for forever. See and Read D&C 131:2. There are only two ordinances in the church that are done in the name of the Father son and the Holy Ghost - they are Baptism and Celestial Marriage. The covenant of Celestial marriage, which as a result form's a new unit in the church of God and is an Order in the Priesthood - Elder Dallin Oaks Jordan River Temple Sat Mar 1, 2008 " Now there is a clear-cut definition of the new and everlasting covenant. It is everything--the fulness of the gospel. So marriage properly performed, baptism, ordination to the priesthood, everything else--every contract, every obligation, every performance that pertains to the gospel of Jesus Christ, which is sealed by the Holy Spirit of promise according to his law here given, is part of the new and everlasting covenant. (Doctrines of Salvation, 1:158)" ] and if ye abide not that covenant,[ The new and everlasting covenant. ] then are ye damned; [ How is one damned for not abiding the new and everlasting covenant? Well quite simply, you are then not sealed for eternity so your path to full progression to become like our Father and Mother in heaven is restricted (damned). ] for no one can reject this covenant and be permitted to enter into my glory. [ D&C 131 We must accept the new and everlasting covenant - it is in the making of the covenant with God that we are permitted at some time to enter his presence. So in order to obtain the highest degree in the celestial kingdom, the place of his glory, the place where he lives. We cannot be saved in ignorance - meaning that everyone will be required to make this choice to accept the covenant or reject it. See verses 16-17 that everyone will have the opportunity to accept it, as is the case with those angels described in v. 16-17. ]

5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, [ The same language as D&C 130:20-21. Hence; the covenants that govern the details of our particular lives are those we deliberately engage in, such as baptism, the Priesthood, Eternal Marriage, and so on. ] and the conditions thereof, as were instituted from before the foundation of the world. [ In the Sôd (council) of Yhwh. Nearly all scholars now agree that sôd, when used in relationship to God, refers to the heavenly council/sôd of God. The rules, laws and ordinances of the gospel of God were established and agreeded upon in the pre-existence. They were given as part of the plan of salvation which includes the atonement, which makes it all possible. So eternal marriage would have been part of the plan from the beginning just as the priesthood was. ]

6 And as pertaining to the new and everlasting covenant, [ The ordinance of the endowment is the entrance into the new and everlasting covenant of marriage. We should understand the LDS Endowment as a ritual and dramatic participation in the sôd/divine council of God, through which God reveals to the covenanter his sôd/secret plan of salvation — the hidden meaning and purpose of creation and the cosmos(the word cosmos, which in Greek actually means to order or arrange). When we consider the Endowment drama in this way — remembering that in Isaiah the meeting place of the sôd of Yhwh is in the temple (Isaiah 6:1) — the Endowment fits broadly in the biblical tradition of ritually observing or participating in “the council/sôd of Yhwh” described in these biblical texts. ] it [ The new and everlasting covenant of marriage. ] was instituted [ Was given, was provided so that we may receive... ] for the fulness of my glory; [ The reason for the new and everlasting covenant - What happens to a person who receives the fulness of his glory? see vs 20. ] and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, [ Further clarification is that not only must you accept the new and everlasting covenant vs 4; but here it states that you must also abide it's laws - or you will not receive the blessings - simple enough. The covenant-style of v. 3-6 are probably intended to make it absolutely clear that this covenant of marriage is no different than any other religious covenant in that it requires the participation and endurance of the individual in order for them to reap the benefits. One might assume that the Lord is trying to avoid the self- serving interpretations and practices that could result from people taking a lax approach to the Laws concerning polygamous relationships, as occurred during Jacob’s time, cf. Jacob 2-3. ] saith the Lord God. [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] .

7 And verily I say unto you, that the conditions of this law [ The law of the authority to administer the Gospel - or the Priesthood. This is the authority that comes from Abraham through his lineage. The sealing ordinances are a part of the Gospel, and those keys and that authority come directly from Abraham. Joseph Smith is a direct descendant of Abraham and is the Prophet of the restoration who has the authority and the responsibility to establish Zion. He is the prophet of the dispensation of the fullness of times, the dispensation in which all prophets and all patriarchs have looked forward to. He is Messiah ben Joseph. ] 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, [ So we have given to us the requirement for something to be eternal. The Lord is presenting that there are two specific agents involved in authoritative ordinances the first one mentioned here is the Holy Spirit of Promise who is responsible to document, endorse, and ratify the ordinance. President James E. Faust has said: "I wish to say a word about the Holy Spirit of Promise, which is the sealing and ratifying power of the Holy Ghost. To have a covenant or ordinance sealed by the Holy Spirit of Promise is a compact through which the inherent blessings will be obtained, provided those seeking the blessing are true and faithful (see 76:50-54). "For example, when the covenant of marriage for time and all eternity, the culminating gospel ordinance, is sealed by the Holy Spirit of Promise, it can literally open the windows of heaven for great blessings to flow to a married couple who seek for those blessings. Such marriages become rich, whole, and sacred. Though each party to the marriage can maintain his or her separate identity, yet together in their covenants they can be like two vines wound inseparably around each other. Each thinks of his or her companion before thinking of self." (Ensign, April, 1996, p. 5-6). ] of him who is anointed, [ Those who the Lord has given specific assignments in this case the Holy Spirit of Promise; and the person who is authorized as the proper priesthood authority. ] 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 [ Those who hold the proper priesthood credential to administer the ordinance. ] (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, [ No ability to produce a desired or intended result. ] virtue, [ Behavior showing high moral standards. ] or force [ force is any influence that causes an object to undergo a certain change. ] in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. [ The only way a covenant, contract, bond, obligation, oath, vow, performance, connection, or association exists beyond the grave is that it must be sealed by the Holy Spirit of promise in order to do so. ]

8 Behold, mine house is a house of order, [ What is another name for the Temple? - a house of order. Why is it called such? D&C 107:3 "the Holy Priesthood, after the Order of the son of God" - all things in Gods plan are done in order hence they are called ordinances after the latin root "Ordinaire" meaning order. ] saith the Lord God, and not a house of confusion. [ See Matt 7:21-23; He has but one plan of salvation, there was but one atonement, there is but one Savior, there is one set of truths, one set of rules, one set of ordinances, there is only one way. This avoids all confusion. ]

9 Will I accept of an offering, saith the Lord, that is not made in my name? ["In my Name" is common catchphrase for the Priesthood, or the Lord’s authority. It arises from the Semitic idea that your name was indicative of the quality of your character. If you had a good name, it meant you were well-respected because you had shown yourself to be honest, forthright and able to keep all of your verbal contracts and obligations. The Lord takes great in interest in maintaining the sanctity of His name, and the authority of the Priesthood is a direct offshoot of this as the Lord has made specific promises concerning those who covenant with Him, cp. Exod. 9:16, Exod. 32:13, Lev. 22:2, Deut. 18:19-20, Rom. 2:24. The answer here is obvious - no he will not. Why can he not? because then it would be not a house order, to many rules too much confusion. It is his law, and it is his gift that he is giving here. Eternal marriage and life, so if he is giving the gift is it not reasonable that he should describe the rules that apply in order to receive it? ]

10 Or will I receive at your hands that which I have not appointed? [ Again the answer is obvious - No. He has ordained those to the priesthood who can administer the ordinances thereof, without the power of the priesthood the ordinance is not valid in the eyes of the Lord. This phrase borders on teaching the principle that Cain decided to violate. The Lord wanted Cain to deliver up the firstlings of the flock and yet Cain gathered some fruit to present to God. Cain sought to do things his way not the Lords way. If you want the Lords blessing, you need to follow his laws. ]

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? [ Again a restatement of verse 5. Again who's law is it? His law. ]

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. [ His law works in part because his law is always consistent. It is the law that we agreed to in the councils in heaven. This is why the authority to administer the Gospel is so important. This explains why ordinances are binding – they are ordained by His Law, by His word, and by His authority. Why? Because in order to be saved we need to have the power of the atonement; and their is only one way to harness the power of the atonement - it is through Jesus Christ. Just as the Savior asked the Father is there no other way so to it is with us. There is not other way. The Lord repeats this statement again in the next 2 verses that it is only through the son that anything will have effect after death. All worldly contracts will be thrown down, as they have no consequence outside of the temporal setting of the world. Twist on John 14:6 - I am the way, the truth and the law and no man cometh to the Father but by me. Remember that Jesus did all that he did on the terms outlined by our Father in Heaven, his laws. ]

13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, [ It does not matter what authority you cite - your rabbi, your minister, your bishop, your president your king - whatever it might be. It does not matter who pronounces you man and wife. ] that are not by me or by my word, [ If it is not done according to the laws which he has prescribed here. ] saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, [ Do not matter as the will be null and void at the end of mortality. That is it plain and simple. The Law that rules that must be past in order for them to endure are defined in verse 7. ] saith the Lord your God. [ Who as we learned in the previous few verses is the one who is giving the gifts and therefore setting the requirements in order to receive those gifts of having a marriage endure after mortality. ]

14 For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken [ Tested against the laws. The Lord is not the one smashing it but rather think that he is shaking the foundation that it is based upon to see if the principles will allow it to hold up. We know they will not because there is not one earthly power that can or that even claims to be able to do so. ] and destroyed. [ See how the word destroyed is applied throughout the rest of this section, especially how destruction is applied to Emma in regard to the new and everlasting covenant in verse 51 - 54. ]

[ Moving from the general discussion on authority (v. 7-14), the next section verse 15-25 addresses 3 different cases on types of marriages: temporal secular (v. 15-17), eternal without proper authority (v. 18), and eternal with proper authority (v. 19-25). ]

15 Therefore, if a man marry him a wife in the world, and he marry her not by me [ The standard "Till death do us part" marriage. ] nor by my word, and he covenant [ A contract or agreement between two parties, God and his people in which God makes certain promises and requires certain behavior from them in return. In the Old Testament the Hebrew word _berith_ is always thus translated. _Berith_ is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19) So in other words just as those who are covenanted to the other Shepard so to are we covenanted or belong to a new master. ] 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, [ Why? Simply because in the first place that is all the committed to - till death do us part. ] and when they are out of the world; therefore, they are not bound by any law when they are out of the world.

16 Therefore, when they are out of the world they neither marry nor are given in marriage; [ No eternal union is claimed and none is granted. Verses 16-17 indicates those who choose this type of marriage, presumably when eternal marriage is available to them, become ministering angels, cp. Matt. 22:30. Note in Matt. 22:29 Jesus states “Ye do err, not knowing the scriptures, nor the power of God.” The “power of God” is referring to the authority or Priesthood, which is obviously an issue in the subject at hand as it is extensively addressed in this section. Remember that these verses were based on the Jewish leaders throwing a what if scenario in Jesus face. Which is the law of Levirate marriage which means that the brother of a deceased man is obliged to marry his brother's widow. This is continued until there are no brother left or until one of the brother's produces a child in order to have the first husbands lineage reproduced. It was so important to have children that the practice of Levirate marriage extended to the point that if there were no brother's in law left that the widow would have to marry the father-in-law if he was still around in order to have offspring if the first husband died. So that your name could continue in Israel. Levirate comes from the latin brother-in-law. The first child from this relation goes to the first husband so that his name is perpetuated in Israel. In a way this is an example of the importance of the posterity portion of the Abrahamic covenant. Such that it justifies a very strange arrangement like this in order to accomplish it. The focal point for them was on posterity - see verse 17. So in Matt 22: 30 Jesus responded that they are not given in marriage after they are dead which would support what he is saying here; that is that if you are not married by his laws see verse 7 then the marriage is not valid after this life is over - again God is consistent. Which by the way In Matthew who was Jesus addressing at the time? They were sadducees; which do not believe in resurrection anyway so why would they ask a question about who the wife is Married to after the resurrection when they do not believe in it anyway. ] but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, [ Why are they worthy of far more? Because they are sealed as husband and wife and it is through that union that they too can have eternal offspring - the far more portion of the equation. ] and an exceeding, and an eternal weight [ A measure, the relative importance or authority accorded something, measurable influence especially on others, IMPORTANCE, CONSEQUENCE, MOMENT, WEIGHT, SIGNIFICANCE mean a quality or aspect having great worth or significance. IMPORTANCE implies a value judgment of the superior worth or influence of something or someone. ] of glory.

17 For these angels did not abide my law; [ Those that were not married under his law - or the new and everlasting covenant. ] therefore, they cannot be enlarged, [ "they cannot" means a restriction has been put into place. the law says that it cannot be so. One might ask why cannot they be enlarged, or made greater? See verse 20 - One reason would be is without an eternal union there is not a way to enlarge the kingdom by creating spirit children. ] but remain separately and singly, [ Separate and single WITHOUT exaltation: So how do we make sense out of this - Salvation without exaltation, which really in essence is a form of damnation. It is being saved in celestial glory without the ability for eternal increase. See verse 19 "which glory shall be a fulness and a continuation of the seeds forever and ever." ] without exaltation, in their saved condition, [ Regarding ministering angels in Celestial glory, v. 17 indicates these ministering angels are “without exaltation”, but “in their saved condition”. Also, D&C 76:87-88 references the ministering of the Celestial to the Terrestrial, and we would determine those who go on to exaltation would not perform ministration duties per v. 20. ] to all eternity; and from henceforth are not gods, but are angels of God forever and ever.

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 [ How is it by him? Done by one who has the authority from him, meets his requirements in verse 7. ] or by my word, which is my law, and is not sealed by the Holy Spirit of promise, [ So what does that say about going to the temple and having a temple marriage when you are not worthy? So just because you go to the temple, you do not necessarily have an eternal marriage - one that is in effect after this life. It is only when it is ratified by the Holy Spirit of promise, and it is only ratified by the Holy spirit of promise when it is done by individuals who are worthy. ] 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, [ What is the Lord's requirement for an eternal marriage then? 1) Administered by one who is appointed, who has the authority 2) And then sealed by the Holy Spirit of promise - ratification that it was done properly. ] because they are not joined by me, [ If both conditions are not meet then he has not covenanted with them for it to be binding, therefore it does not matter what you say. ] saith the Lord, neither by my word; when they are out of the world it cannot be received there, [ Why is that? The authority of this earth - the laws of man are not valid beyond the reach of man. ] because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; [ Eternal increase in the presence of God. ] for my house is a house of order, saith the Lord God. [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] .

19  And again, [ Let me repeat 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, [ Or are married according to God's law. The new and everlasting covenant of marriage see D&C 131:2. ] and it [ The marriage, the ordinance, or the covenant is referenced here in this verse. ] is sealed unto them by the Holy Spirit of promise, ["In other words, baptism is only efficacious, and the initiatory ordinance is applicable, when it is sealed by the Holy Spirit of Promise. We have that same phrase repeated in section 132, verse 19, for the Lord is speaking now of celestial marriage." Born Of The Spirit Harold B. Lee - Stand Ye in Holy Places: Selected Sermons and Writings of President Harold B. Lee. (Salt Lake City: Deseret Book, 1975), p. p.47-65 see also D&C 84: . ] 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; [ Referring to the first and second phases of the First Resurrection as opposed to the Second Resurrection, the resurrection of damnation, as these persons are to be exalted and not damned. The first phase of the First Resurrection was at Christ’s resurrection, and the second phase of the First Resurrection will be at Christ’s Second Coming, and even after that there will be people who are part of the first resurrection that will be alive during the millenium that will be changed upon death during that period that will be a part of the first 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, [ The deal breaker see verse 26 and 27. ] 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; [ As compared to them being not valid and without force verse 18. ] and they [ Who are the “they” referred to in this verse? Men and women who “enter into this order of the priesthood (meaning the new and everlasting covenant of marriage) (Doctrine and Covenants 131:2; see also 132:15). Those who overcome this world through Jesus Christ. ] shall pass by the angels, [ It should be abundantly clear that passing by the angelic sentinels to return to the tree of life involves more than simply memorizing the tokens given in the temple. ] and the gods, which are set there, to their exaltation [ Which is greater than salvation see verse 17. And includes the continuation of their seed for ever and ever. ] and glory in all things, as hath been sealed upon their heads, which glory [ The definition of the glory that will await those who do abide the covenant. ] shall be a fulness and a continuation of the seeds forever and ever. [ This is the difference between exaltation and salvation as alluded to in verse 18 inheriting his glory. Exaltation equals eternal increase. ]

20 Then shall they be gods, because they have no end; [ In Exaltation, the Priesthood given to them (the exalted couple—now deity) includes all heights, depths, dominions, powers, principalities and all power and authority as they come back into that exaltation. That is one reason why this Abrahamic Covenant is so very important! It is the Covenant of Exaltation, and of Priesthood, Posterity, and Inheritance Who is the "they" here? Men and women who “enter into this order of the priesthood or the new and everlasting covenant of marriage. (Doctrine and Covenants 131:2; see also 132:15). Resulting in the receiving the fulness of his glory as promised in verse 6. No wonder Satan has tried to screw up the ordinances - to change their order, their meaning... he does not want us to become like our Father in Heaven and live that way forever, because every time that happens he has it rubbed in his face for eternity. ] therefore shall they be from everlasting to everlasting, [ Why? Or like God see verse 24. The answer is because they like God continue to have eternal increase. Which requires two a man and a woman under Gods law who are married under his eternal laws and faithful obedience to those laws. ] because they continue; [ The reason they are compared to or likened to God. ] then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, [ What is the all power portion referred to here? What is the difference between those that have salvation in the celestial kingdom and those who have exaltation? It is those who have the power of eternal increase. The ordinances are a route back to the presence of our God in order and in proper sequence, with the powers and the rights and the keys so that we can obtain our full end - which is to become like him - Gods. ] and the angels are subject unto them.

21 Verily, verily, I say unto you, except ye abide my law [ Being married in the new and everlasting covenant and living up to that covenant. Which include wanting to be eternally married to that person at death. If you do not live up to the covenants that you have made. because his house is a house of order. verse 8. ] ye cannot attain to this glory. [ You don't get the blessings, the power to be a God. Why? because you do not have a partner to be a God with. Godhood is a partnership between a husband and a wife. ]

22 For strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, [ Here we have the definition again that exaltation is connected to the ability to have eternal increase. ] and few there be that find it, [ Because it is not necessarily easy to find a spouse and commit to eternity and keep the covenants with them to do so. ] because ye receive me not in the world neither do ye know me. [ Because they choose not to do so. They choose another path, one which it does not matter which path they choose if it is anything but him. One must also “know” Christ per Matt. 7:21-23 "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. " and D&C 93:1 "calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face". We might also look at this verse as "are you living as Christ would have you live? Are you treating your spouse as God would have you do? Are you treating him/her in a way that will have them want to be with you for eternity?". ]

23 But if ye receive me in the world, then shall ye know me, [ You will act like him and as such you will not be a stranger to your spouse either. You will become as one, eternal lives - yours as well as your spouses are one, yours asa well as those of your eternal increase. ] and shall receive your exaltation; that where I am ye shall be also.

24  This is eternal lives [ This is what we have been talking about to this point. Eternal increase this is the definition here for you - So when we hear that phrase we know what it means - ie Temple. Eternal increase see verse 55 or the one thing that makes Satan the most miserable since he can have no increase let it along eternal increase. There is to be no end to the increase of the old Patriarch." (Journal of Discourses, 15:320) It is nothing less than, as latter-day revelation indicates, the promise of "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; [ Deaths of the individuals, death of the couple, death of the family relationship. ] ; and many there are that go in thereat, because they receive me not, neither do they abide in my law.

26  Verily, verily, I say unto you, [ Let me re-emphasize what I have been saying here. ] if a man marry a wife according to my word, [ They have done it the correct way, the way that I have outlined that it should be done. ] and they [ The couple, the husband and the wife, the companionship. Is there a difference between the fact that it is "it" that was sealed in verse 19 and here it is referenced as "they" that are sealed. Does it suggest that the covenant was sealed, and now the couple must come together as one and do what is required of them in order to be sealed together. ] are sealed [ References to being “sealed” by the Holy Spirit of Promise do not mean that a person has had their calling and election made sure, but rather the Holy Spirit has ratified various Priesthood ordinances and endorsed promises placed upon their head. ] by the Holy Spirit of promise, [ The phrase “Holy Spirit of promise” is used in two different contexts in the Scriptures. In this case the Holy Spirit acting as an agent who ratifies the authenticity of various Priesthood acts, from baptism to eternal marriage (cf. v. 7), performed by mortals. This is the definition employed in D&C 132. Regarding this usage, cf. Gal. 3:14, Eph. 1:13, Eph. 4:30, 1 John 2:25, 1 John 3:9, Moroni 7:31, D&C 76:53, D&C 124:124. ] according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant [ All covenants between God and man are part of the everlasting covenant.- It is the gospel as it stands in that dispensation. ] whatever, and all manner of blasphemies, [ The sin against the marriage covenant would obviously be adultery. The “all manner of blasphemies” would indicate the profanation and violation of additional covenants in addition to that of eternal marriage, but not including the “blasphemy against the Holy Ghost”. ] and if they commit no murder wherein they shed innocent blood, [ The limit to their forgivable sinning is that of blasphemy against the Holy Ghost. Blasphemy against the Holy Ghost is called “murder wherein they shed innocent blood” because Jesus was the only truly innocent blood spilled, and they are willfully assenting to his murder. See below. ] yet they shall come forth in the first resurrection, and enter into their exaltation; [ Joseph Fielding Smith said that this is one of the most abused passages in all of scripture. Because it makes it sound as if the seal is so strong that as long as you don't murder someone you are good. He further said that you have to read this with the understanding and the implication that the repentance process is implied and understood as part of the equation for these blessings to be applied. You still have to endure to the end. It is not an easy out clause. YOu do not understand Christ and his teaching very well if you imply that because you were married in the temple that you can move forward in a life of sin. So long as they do not commit the blasphemy against the Holy Ghost they can still repent of the violation of their eternal marriage covenants and participate in the First Resurrection. ] but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, [ While they can still repent, adultery against eternal marriage is a capital offense. In other words, the person who wishes to repent fully of adultery against an eternal marriage has to willfully consent to their own execution. Adultery was a capital offense under the Law of Moses (cf. Lev. 20:10, Deut. 22:22) and Paul apparently continued to advocate it as well, cf. 1 Cor. 5:5. ] saith the Lord God. [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] .

27 The blasphemy against the Holy Ghost, [ Which is defined here as not just murder, but a special kind of murder against Jesus Christ. ] which shall not be forgiven in the world nor out of the world, is in that ye commit murder wherein ye shed innocent blood, [ Who is the only truely innocent person? Jesus Christ. So is he saying that committing murder against Jesus Christ - being so hell bent about Christ that knowing he is the Christ, your Savior and then thrusting the dagger in his side to kill him yourself. This is only logical in the fact that if you are that set against Jesus Christ the only one who can save you then how are you going to go to him and ask him to take upon himself you sins? You will not so in essence you are dead in an eternal nature and there is no way to be forgiven, This is what he is emphasizing here there is only one way to be forgiven of your sins - through the atonement of Jesus Christ. ] and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] ; [ While they can repent of adultery against eternal marriage, the unforgivable sin still remains unforgivable regardless.] and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the Lord. [ Those who cannot keep chaste in their eternal marriage or who are unwilling to repent in the appropriate manner for their capital offense of adultery will not be exalted. The “this law” would equate with the “law” referenced in v. 19, line 3, namely eternal marriage. ]

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, [ Or by the priesthood vs 19 & vs 28. Thus these were legal, sanctioned acts. The specific cases of Abraham and David are treated in detail, and Moses, Isaac and Jacob are mentioned briefly. ] saith the Lord, and hath entered into his exaltation and sitteth upon his throne. [ In these verses the Lord answers the Prophet’s original question about whether Abraham and the other early patriarchs were justified in having plural wives (see D&C 132:1). The Lord began by saying that Abraham has now entered his exaltation because he faithfully received the promises and commandments of the Lord. The same promises are offered to modern Saints, and the Lord commands that they too should “do the works of Abraham.” This is not a commandment to engage in plural marriage (that commandment is given in verses 34–37) but rather a commandment for the Saints to receive the covenants and commandments of God in the same faith and righteousness as Abraham did. Since Abraham has achieved exaltation, we can look to him as a model for our own progression, as President Spencer W. Kimball said: “Abraham was true with God in all respects. Oft cited is the instance when Abraham gave to God ‘tithes of all.’ Do you think it was any easier for Abraham to be righteous than it is for you? Do you inwardly suspect that Abraham was given a little extra help by the Lord so that he could become a great and righteous man, or do you feel that we can all become as Abraham if we will learn to put God first in our lives? I testify to you that we can become as Abraham, who now, as a result of his valiance, ‘hath entered into his exaltation and sitteth upon his throne.’ (D&C 132:29.) Is such exaltation a blessing reserved only for General Authorities, or stake presidents, or quorum presidents, or bishops? It is not. It is a blessing reserved for all who will prepare themselves by forsaking their sins, by truly receiving the Holy Ghost into their lives, and by following the example Abraham has set. “If members of the Church could only have such integrity, such obedience, such revelation, such faith, such service as Abraham had! If parents would seek the blessings Abraham sought, they could also receive such revelation, covenants, promises, and eternal rewards as Abraham received.” (“The Example of Abraham,” Ensign, June 1975, pp. 6–7.) ]

30 Abraham received promises concerning his seed, and of the fruit of his loins—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 continue [ The promises given to Abraham deal with both eternal and temporal children. ] as innumerable as the stars; or, if ye were to count the sand upon the seashore ye could not number them.

31  This promise [ Of exaltation. ] is yours also, because ye are of Abraham, [ Those who are the children Abraham can have the same blessing and promises. Abraham's trial on Mount Moriah, God "swore to bless him in this world and in the world to come," saying, "I will surely bless you in this world, and greatly multiply you in the world to come." (Kasher, Encyclopedia of Biblical Interpretation, 3:160, quoting Pirke de Rabbi Eliezer 31) All this is of special relevance to latter-day Zion, whose Saints are heirs to the same promise because, says a revelation, they "are of Abraham" (D&C 132:31). According to Bruce R. McConkie, "When he is married in the temple for time and for all eternity, each worthy member of the Church enters personally into the same covenant the Lord made with Abraham. This is the occasion when the promises of eternal increase are made, and it is then specified that those who keep the covenants made there shall be inheritors of all the blessings of Abraham, Isaac, and Jacob." (McConkie, New Witness for the Articles of Faith, 508)] and the promise was made unto Abraham; and by this law is [ Or your exaltation, or your ACTUAL endowment of power. The fact that you are changing your character to become like God. By this endowment of power, by this ordinance, by our comprehension of our actions and motives, we can receive the mutual embrace, those words and powers that make God God. It is good for you and it is good for God—it is mutual! This is the continuation of the works of the Father, wherein He receives further glory as we become exalted. ] the continuation of the works of my Father, [ The Lord emphasizes the Laws He is discussing are eternal, He got them from the Father and they were handed to mankind by them that mankind may be exalted, even as Abraham. It is when we have taken full benefit of that atonement, not only do we receive the glory and power that God has, but it is also how he receives his glory. ] wherein he glorifieth himself.

32 Go ye, therefore, and do the works of Abraham; [ What are the works of Abraham? Abraham has incrediable faith, as a young lad he refused to go along with the traditionas of men, to worship idols instead he by himself in a corrupt world went forth praying to know God. He was a man of prayer, and therefore he was a man of power. He received the writings of Adam, Enoch and Noah and he was diligent in studing them in great detail, he wanted to know all that he could. He learned of the importance of ordinances and the power of the sealing powers of God, in the temple and he sought them out through Melchezedick. He was always obedient to Gods will, and was the perfect example of charity(of doing what God would have done if he were there). Abraham and Sarah together built a Zion and a Zion people. He was through his faithfulness able to obtain an almost constant walk with God who would visit him from time to time as well as he would send down his angels to administer to Abraham face to face. Look to Abraham-and learn how to come unto Christ and build the latter-day Zion in preparation for the Savior's Second Coming. Look to Abraham-and discover the powerful and pure love of Christ that latter-day Zion must acquire. Jewish tradition records that when the Almighty was contemplating what blessing to bestow on Abraham, God reasoned thus: After seeing the way Abraham conducted himself, God said to him, "Abraham, what blessing can I bestow upon you? That you should be perfectly righteous or that your wife should be righteous? You are righteous and Sarah, your wife, is righteous. What blessing then can I bestow upon you? Only that all the children that are destined to issue from you, may be like you. (Miller, Abraham Friend of God, 52, quoting Numbers Rabbah 2) Since Abraham's true seed are only those who do the works of Abraham, it is that seed that not only inherits the blessings of Abraham but constitutes the greatest blessing that God gave the Patriarch. "God's blessing to Abraham," observes a modern rabbi, "is still the most meaningful blessing that one can offer to any worthy individual; that his children may continue in his footsteps and seek to emulate his noble acts and deeds."(Miller, Abraham Friend of God, 52, quoting Numbers Rabbah 52) ] enter ye into my law and ye shall be saved. [ The opportunity to participate and accept the covenants is part of the birthright of Abraham’s lineage, but his children must still choose to enter into the same covenant as did Abraham in order to reap the same benefits. ]

33 But if ye enter not into my law [ That is that we become like him. ] ye cannot receive the promise of my Father, which he made unto Abraham.

[ The Lord then reviews a number of cases of the ancient patriarchs, with particular emphasis on Abraham (v. 34-37) and David (v. 38-39). Abraham being the good example and David being the negative example. At this point this section shifts from the general principles of eternal marriage to now the specific principles of plural marriage. The Lord gives us the first 33 verse here to understand the context of marriage as he see's it, and we need to understand that in order to under this. You need to look at plural marriage through the lense of the bigger picture, it is about posterity, blessings, fulfilling promises and commandment. Religion more than romance, spirituality more than sexuality. It was meant to be a trail, just as Abraham was tried. ]

34  God commanded Abraham, [ God starts with Abraham which was part of the initial question that Joseph asked when he received this section. See verse 1. ] and Sarah gave Hagar to Abraham to wife. [ How much love did she have for Abraham that she wanted to make sure that he had a posterity. She did it at the sacrifice that must have been excruciating for her to do. It did not go away in a day either, I suppose that every time she saw Hagar she in some way wondered what she had done. However as hard as it was she lived up to her part of the process in the covenants that God gave her and Abraham. ] And why did she do it? Because this was the law; and from Hagar sprang many people. [ Posterity, one of the promises given to Abraham. ] This, therefore, was fulfilling, among other things, the promises. [ Or the promises given to Abraham. (Gen 16:4-13) ]

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. [ The Lord presents the events of Gen. 22 as an example of a situation where the Lord’s commands seem to be conflicting when they are looked at from a approached superficial view - Abraham was commanded to kill, but when specifically directed by the Lord he does as he is commanded.. So is the case with polygamy. So it then fitting that the Lord invoked the example of Abraham here because it appears that one of the primary purposes of commanding the early Saints to practice plural marriage was to test their faithfulness as well. Abraham underwent a painfully severe test; he was commanded to sacrifice his son, Isaac (Genesis 22; D&C 132:36). The men and women of the early Restoration lived in a period in which chastity and fidelity were held in high esteem. Asking these people to enter into a new system of marriage was an Abrahamic test of sorts. Brigham Young, who was one of the most ardent defenders of plural marriage at the end of his mortal life, recalled, “My brethren know what my feelings were at the time Joseph revealed the doctrine; I was not desirous of shrinking from any duty, nor of failing in the least to do as I was commanded, but it was the first time in my life that I had desired the grave, and I could hardly get over it for a long time. And when I saw a funeral, I felt to envy the corpse [and] its situation, and to regret that I was not in the coffin.” (Brigham Young, in Journal of Discourses, 3:266.) The introduction of plural marriage was perhaps an even greater trial for the faithful women of the Church. Phebe W. Woodruff, the wife of Wilford Woodruff, later wrote about her introduction to the practice: When the principles of polygamy was first taught[,] I thought it the most wicked thing I ever heard of; consequently I supposed it to the best of my ability, until I became sick and wretched. As soon, however, as I became convinced that it originated as a revelation from God through Joseph, and knowing him to be a prophet, I wrestled with my Heavenly Father in fervent prayers—, to be guided aright at that all important moment of my life. The answer came. Peace was given to my mind. I knew it was the will of God; and from that time to the present[,] I have sought to faithfully honor the patriarchal law. Of Joseph, my testimony is that he was one of the greatest prophets the Lord ever called; that he lived for the redemption of mankind, and died a martyr for the truth. (“Autobiographic Sketch of Phebe W. Woodruff, Salt Lake City, 1880,” Phebe W. (Carter) Woodruff, in “Utah and Mormons” collection, Bancroft Library, UC Berkeley; microfilm copy in Church History Library, MS 8305, Reel 1, Item 7.) The Saints were not freed from the trial of plural marriage at the last moment the way that Abraham was, but they followed through with the Lord’s commands and endured the trial. Helen Mar Kimball later said, “The Prophet said that the practice of this principle would be the hardest trial the Saints would ever have to test their faith.”(Jeni Broberg Holzapfel and Richard Neitzel Holzapfel, eds., A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History, 1992, 142–43.) She also recalled: “I did not try to conceal the fact of its having been a trial, but confessed that it had been one of the severest of my life; but that it had also proven one of the greatest of blessings. I could truly say it had done the most towards making me a Saint and a free woman, in every sense of the word; and I knew many others who could say the same, and to whom it had proven one of the greatest boons—a ‘blessing in disguise.’” (Helen Mar Kimball Whitney, Why We Practice Plural Marriage, 1884, 23–24; see also page 8.) ]

37 Abraham received concubines, and they bore him children; [ The Biblical account only explicitly refers to Hagar as a concubine. However, in Gen. 25:1 we are informed Abraham takes another wife named Keturah. Then in Gen. 25:6 it says all of the sons of the concubines were sent away after listing the sons he had through Keturah. This implicitly makes Keturah a concubine, although she is labeled a “wife” in the preceding verses. ] and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also [ According to the Biblical account Isaac only married Rebekah and had no concubines, and there is nothing suggesting he did in the present text either. The Lord indicates he “did none other thing than that [he was] commanded” and was ultimately exalted. We can therefore safely assume polygamy is not a requirement for exaltation while doing what the Lord commands is. ] 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, [ Referring specifically to their actions regarding marriage, and cannot justifiably be used out of context to be taken to refer to their lives in general. ] they have entered into their exaltation, [ Elder Bruce R. McConkie added a significant insight to this verse: “What we say for Abraham, Isaac, and Jacob we say also for Sarah, Rebekah, and Rachel, the wives who stood at their sides and who with them were true and faithful in all things. Men are not saved alone, and women do not gain an eternal fullness except in and through the continuation of the family unit in eternity. Salvation is a family affair.” (“Mothers in Israel and Daughters of Zion,” New Era, May 1978, p. 37.) ] according to the promises, and sit upon thrones, and are not angels but are gods. [ Abraham, Issac, and Jacob are already Gods. According to the D&C, they are already exalted as stated here. Isaac and Jacob knew and understood what Abraham knew and understood. Abraham became a friend of God because he truly loved God. Abraham is every man as every man should be. ]

38 David also received many wives and concubines, and also solomon and Moses [ The Bible never explicitly states Moses had multiple wives. We know of Zipporah from Exodus, and then we are later informed Moses takes an additional wife, a black woman from Ethiopia, cf. Num. 12:1. The Biblical text is mute as to whether Zipporah is still alive at that time, but this passage suggests she was. However, regardless of this, Moses is placed in the same category as David and solomon who “received many wives and concubines”. We know the history of David and solomon from the Bible, but the Bible omits anything like this for Moses. The grouping the present text suggests he had more wives than just Zipporah and the Ethiopian woman. ] 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. [ Those things that he did, taking someone who was not given unto him by God. ]

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 [ Having multiple wives and concubines. ] save in the case of Uriah and his wife; [ David's sin was in the taking something that definitely did not belong to him. in this case Bathsheba. In the case of David this passage refers at least in part to Bathsheba, wife of Uriah. David committed adultery with Bathsheba and then arranged for Uriah to be killed in battle. Afterwards David married Bathsheba. (See 2 Samuel 11.). ] and, therefore he hath fallen from his exaltation, [ David appears to be one that was not “destroyed in the flesh” per v. 26, and therefore failed to maintain his exaltation. One would assume the opportunity to repent of the adultery would not have been available to him because of his involvement in Uriah’s death.David’s story is one of tragedy and a lesson to all of God’s children, because he went from the height of favor with God to the depth of wickedness. He had all that this life could offer, but through sin he lost exaltation and the right to be eternally with his Father in Heaven. Elder Bruce R. McConkie explained: “As to the fact that the sealing power cannot seal a man up unto eternal life if he thereafter commits murder and thereby sheds innocent blood (not in this case the blood of Christ, but the blood of any person slain unlawfully and with malice) the Prophet says: ‘A murderer, for instance, one that sheds innocent blood, cannot have forgiveness. David sought repentance at the hand of God carefully with tears, for the murder of Uriah; but he could only get it through hell; he got a promise that his soul should not be left in hell. “‘Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the priesthood; and the priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.’ (Teachings, p. 339.) Thus, even though a man’s calling and election has been made sure, if he then commits murder, all of the promises are of no effect, and he goes to a telestial kingdom (Rev. 21:8; D. & C. 76:103), because when he was sealed up unto eternal life, it was with a reservation. The sealing was not to apply in the case of murder.” (Doctrinal New Testament Commentary, 3:347.). ] and received his portion; and he shall not inherit them out of the world, for I gave them unto another, saith the Lord.

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, [ Remember this all started as Joseph was trying to understand why the prophets of the old testament had more than one wife, and the Lord's law concerning the matter. Smith and Sjodahl wrote: “The Prophet, in his prayer on this subject, had asked the Lord for information concerning the ground on which the Patriarchs were justified in their domestic relations, and the answer was the definition of adultery here given. Plural marriage, the Revelation says, in substance, is not adultery, but to violate the marriage covenant is to commit that sin, the penalty being destruction (vv. 41, 52); but God Himself will execute that judgment (v. 54).” (Commentary, p. 833.). ] 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 [ Per the legitimate means of remarriage detailed in v. 44. ] by the holy anointing, she hath committed adultery and shall be destroyed. [ As mentioned earlier in this section she will be damned, her progress limited because she did it outside of the bounds that God declared. He is consistent in his message. Again the seriousness of the crime in that it is a capital one, which means any criminal charge which is punishable by the death penalty, called "capital" since the defendant could lose his/her head (Latin for caput).. repeated from verse 26. ]

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, [ The same goes for the man as well as the 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, [ Innocent partners are spared and permitted to marry again without any impact on their eternal welfare. ] 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.

45 For I have conferred upon you the keys and power of the priesthood, wherein I restore all things, [ Joseph Smith was given the keys and the power to do what? See verse 46 seal on earth and heaven. When the Lord told Joseph Smith that this dispensation is the time when “nothing shall be withheld” (D&C 121:28), it was because these priesthood keys had been returned to the earth. "Priesthood keys distinguish The Church of Jesus Christ of Latter-day Saints from any other organization on earth. Many other organizations can and do make your life better here in mortality. But no other organization can and will influence your life after death." (Rejoice in the Gift of Priesthood Keys April 2024 President Russell M. Nelson) ] and make known unto you all things in due time.

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; [ “anointed and appointed (cf. v. 7, 18, 19)” to the power of administering the ordinance of eternal marriage. Emphasizes the necessity of the appropriate authority in order to obtain a binding ordinance through the keys and the power of the priesthood see verse 45. ] and whosesoever sins you remit on earth shall be remitted eternally in the heavens; [ President Spencer W. Kimball explained: “The offender should seek the forgiveness of the Church through his bishop. No priest or elder is authorized to thus act for the Church. The Lord has a consistent, orderly plan. Every soul in stakes is given a bishop who, by the very order of his calling and his ordination, is a ‘judge in Israel.’ The bishop is our best earthly friend. He will hear the problems, judge the seriousness, then determine the degree of repentance and decide if it warrants an eventual forgiveness. He does this as the earthly representative of God—the master physician, the master psychologist, the master psychiatrist. If repentance is sufficient he may waive penalties, which is tantamount to forgiveness. The bishop claims no authority to absolve sins, but he does share the burden, waive penalties, relieve tension and strain; and he may assure a continuance of activity. He will keep the whole matter most confidential.” (“President Kimball Speaks Out on Morality,” Ensign, Nov. 1980, p. 98; or New Era, Nov. 1980, p. 44.). ] and whosesoever sins you retain on earth shall be retained in heaven.[ Can the Sealing of a Temple Marriage Be Broken? The power to seal is also the power to unseal. This power is held by the President of the Church. Elder Bruce R. McConkie wrote: “Properly speaking there is no such thing as a temple divorce; divorces in this day are civil matters handled by the courts of the land. But following a civil divorce of persons who have been married for eternity in the temples, if the circumstances are sufficiently serious to warrant it, the President of the Church has power to cancel the sealings involved. He holds the keys and power both to bind and loose on earth and in heaven. (Matt. 16:19; D. & C. 132:46; Doctrines of Salvation, vol. 2, p. 84.)” (Mormon Doctrine, pp. 110–11.). ]

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.

48 And again, verily I say unto you, my servant Joseph, that whatsoever you give [ Or is given in marriage. ] 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, [ The Prophet Joseph Smith received the promise of eternal life—he had his calling and election made sure. God will extend the same promise to all of his children if they will obey him. Verse 49 explains why the Prophet Joseph received this promise. He was willing to lay all he had on the altar. He was hunted and persecuted, sued in courts of law, torn from family and loved ones, and all because he had testified that the heavens were not closed and that God speaks to His children. The Prophet Joseph is an example in this dispensation of how children of God should act. ] and prepare a throne for you in the kingdom of my Father, with Abraham your father.

50 Behold, I have seen your sacrifices, and will forgive all your sins; [ The times when he did not listen to the command of the Lord, but to which he has repented of. The Lord remembers them no more he is square with the Lord. ] I have seen your sacrifices [ Root: sacer: sacred, holy + facere: to make or to do | So it means to make or to do something holy or sacred. ] in obedience to that which I have told you. 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; [ What Was Emma Commanded Not to Partake of? No indication is given here or elsewhere of what the Lord had commanded the Prophet Joseph to offer to his wife, but the context seems to suggest that it was a special test of faith similar to the test of Abraham’s faith when the Lord commanded him to sacrifice Isaac. Beyond that, it is useless to speculate. However, Emma was given additional counsel from the Lord, including commandments to “receive all those that have been given to her husband” (D&C 132:52) to obey the voice of the Lord (see v. 53), to “abide and cleave unto” the Prophet (v. 54), and to forgive him of his trespasses (see v. 56). The Lord also gave her warnings against rejecting these commandments and promises for keeping them. President Wilford Woodruff, who was closely associated with the Prophet Joseph Smith, said: “Emma Smith, the widow of the Prophet, is said to have maintained to her dying moments that her husband had nothing to do with the patriarchal order of marriage, but that it was Brigham Young that got that up. I bear record before God, angels and men that Joseph Smith received that revelation, and I bear record that Emma Smith gave her husband in marriage to several women while he was living, some of whom are to-day living in this city, and some may be present in this congregation, and who, if called upon, would confirm my words. But lo and behold, we hear of publication after publication now-a-days, declaring that Joseph Smith had nothing to do with these things. Joseph Smith himself organized every endowment in our Church and revealed the same to the Church, and he lived to receive every key of the Aaronic and Melchizedek priesthoods from the hands of the men who held them while in the flesh, and who hold them in eternity.” (In Journal of Discourses, 23:131.). ] 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. [ Root: sacer: sacred, holy + facere: to make or to do | So it means to make or to do something holy or sacred. ]

52 And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, 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. [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] .

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 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, 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 hundredfold 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, [ This verse is a rather curious insertion where the Lord digresses to warn Smith from “put[ting] his property out of his hands”. One might assume it is presented as being reminiscent of the Abrahamic covenant, wherein Abraham is promised both children and land for inheritance (cf. Gen. 15), as Smith is correlated in the same verse with Abraham. ] 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.

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, [ How Was Aaron Called? Aaron was called by revelation, and all who receive the priesthood must likewise be called of God (see Exodus 28:1; Hebrews 5:4; D&C 27:8; Articles of Faith 1:5). Elder Bruce R. McConkie wrote: “Aaron’s call to the Levitical ministry stands as the perfect example of the choosing of legal administrators to do the Lord’s work; ever since that day, the legality of priestly administration has been determined by whether the professing minister was ‘called of God, as was Aaron’ (Heb. 5:4; D. & C. 27:8; 132:59), that is, by revelation and ordination, and with the full approval of the body of the Lord’s true worshipers” (Mormon Doctrine, p. 9). ] by mine own voice, and by the voice of him that sent me, and I have endowed him 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. [ Since the Lord is the law giver he decides what is right and wrong, not man. That is, to justify means to ratify, approve, confirm, or give authorized sanction of an action. All actions relative to the gospel, such as repentance, baptism, temple marriage, etc., must be justified through the Holy Ghost or they are not enforce after this life is over. The Lord has stated: "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 . . . are of no efficacy, virtue, or force in and after the resurrection from the dead" (D & C 132:7). Therefore when an action is "sealed by the Holy Spirit of promise" it is approved or ratified by the Holy Ghost as being legitimate. In General Conference, Elder Bruce R. McConkie, gave the following instruction regarding justification: "Now, to justify is to seal, or to ratify, or to approve; and it is very evident from these revelations that every act that we do, if it is to have binding and sealing virtue in eternity, must be justified by the Spirit. In other words, it must be ratified by the Holy Ghost; or in other words, it must be sealed by the Holy Spirit of Promise. "All of us know that we can deceive men. We can deceive our bishops or the other Church agents, unless at the moment their minds are lighted by the spirit of revelation; but we cannot deceive the Lord. We cannot get from him an unearned blessing. There will be an eventual day when all men will get exactly and precisely what they have merited and earned, neither adding to nor subtracting from. You cannot with success lie to the Holy Ghost. "Now let us take a simple illustration. If an individual is to gain an inheritance in the celestial world, he has to enter in at the gate of baptism, that ordinance being performed under the hands of a legal administrator. If he comes forward prepared by worthiness, that is, if he is just and true, and gains baptism under the hands of a legal administrator, he is justified by the Spirit in the act which has been performed; that is, it is ratified by the Holy Ghost, or it is sealed by the Holy Spirit of Promise. As a result it is of full force and validity in this life and in the life to come. "If an individual thereafter turns from righteousness and goes off and wallows in the mire of iniquity, then the seal is removed, and so we have this principle which keeps the unworthy from gaining unearned blessings. The Lord has placed a bar which stops the progress of the unrighteous; he has placed a requirement which we must meet. We must gain the approval and receive the sanctifying power of the Holy Ghost if eventually and in eternity we are to reap the blessings that we hope to reap. "The same thing that is true of baptism is true of marriage. If a couple comes forward worthily, a couple who is just and true, and they enter into that ordinance under the hands of a legal administrator, a seal of approval is recorded in heaven. Then assuming they do not thereafter break that seal, assuming they keep the covenant and press forward in steadfastness and in righteousness, they go on in the next world as husband and wife; and in and after the resurrection, that ordinance performed in such a binding manner here has full force, efficacy, and validity." (Conference Report, April 1956, p.65). ]

60 Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice [ Root: sacer: sacred, holy + facere: to make or to do | So it means to make or to do something holy or sacred] which I require at his hands for his transgressions, saith the Lord your God.

[ Verses 61-65 The mechanics of plural marriage are set forth. ]

61 And again, as pertaining to the law of the priesthood— [ “The truth is here reiterated, that whatever is done in the name of God, according to His law and by His direction, cannot be sin. What human law regards as a crime may, or may not, from the Divine point of view, be a sin. sometimes the Innocent dies on Calvary, because criminals have acted as judge and jury.” (Smith and Sjodahl, Commentary, p. 835.). ] if any man espouse a virgin, [ A virgin here can simply mean pure and chase. Widows in the day were often considered virgins. ] and desire to espouse another, and the first give her consent, [ The law of Sarah. Suggesting that if both the husband and the wife gain testimonies of this principle then they can move forward. ] and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; [ The case where the husband is not commanded by revelation to take additional wives, but simply wants to. If this is the case and the first wife grants her consent then it is permissible and not adultery. ] 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. [ 19th century language of the time. ]

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 [ These righteous exalted Goddesses. ] are given unto him [ A righteous and exhalted God. ] to multiply and replenish the earth, [ As well as worlds without number. ] according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified. [ "they" these exalted Goddesses. This passage presents a very “traditional” view towards a woman’s role in marriage. This role is the classical OT theme that for a woman to bear many children was an honor and blessing from the Lord, cp. Gen. 1:22, Gen. 3:16, Gen. 29:31- 132.1930:13, Deut. 7:12-14, 1 Tim. 2:15, Jacob 2:30. The views of our contemporary culture run contrary to those presented here. "souls of men" heavenlt children in the eternal world. So those in the Eternal world will be Gods and Goddesses in the sense that they will bear the sons of men, children in heaven which is the next iteration of the Father's plan. ]

64 And again, verily, verily, I say unto you, if any man have a wife, who 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, [ v52, 54, 64 “destroyed”, this destruction appears to be along the lines of a spiritual destruction, or damnation, where v. 26 and 41 are referring to a physical destruction. It would be read as such because the cases in v. 26 and 41 are of deception where a few my thisonly the Lord knows who is and who is not pure, and therefore the person goes undetected for capital punishment. In Emma’s case is her rebellion against the commands of the Lord are not capital offenses as would be adultery. ] 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, [ Referring to instances where the husband is told to practice polygamy by revelation and command (connecting the “law of my priesthood” statement in v. 64 with that appearing in v. 58-60) as were the various cases described in v. 28-40, 51-56. In this case, the first wife holds the keys to the Law of Sarah in that she is to concede to the wedding but maintains the dominant position in the ensuing matriarchy. The benefits of the prominent position in such a matriarchy were be exhibited in the relationship between Sarah and Hagar subsequent to her granting Abraham’s marriage to Hagar. However, if it is by revelation and she refuses it, then she is rebelling against the Lord and will be “destroyed” (i.e., damned) and not exalted. Especially note in the case of voluntary polygamy, the first wife’s consent is required and there is no matter of her being “destroyed” if she rejects the husband’s desire to take additional wives. So in the voluntary case, the first wife had the final say in the matter, but it is not clear she has the right to the Law of Sarah. The historical context is that of Emma being warned to observe the commandments of the Lord. Given this it is plain that the commands Joseph were of the variety described in v. 64- 65 wherein the wife must observe the commands of the Lord and not that of v. 61-63 where the consent of the wife is necessary. ] 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.

 

[ Historical Material Pertaining to Doctrine & Covenants 132 While the revelation deals mainly with the subjects of authority and eternal marriage, the controversial history of polygamy tends to overshadow that subject when it comes to history. During the Nauvoo period polygamy at its peak was practiced by 2-4% of the population during the Nauvoo era of the Church, depending on who’s estimates you rely on. Those who did practice it were predominantly leaders of the Church who were capable of financially supporting a polygamous family. While both Joseph Smith and Brigham Young kept a tight rein on the practice, it’s application was liberalized until it was restricted by Official Declaration number 1. During that time the practice expanded to 5-15% of the population, depending on who’s estimates you rely on. The immediate historical context of the text of D&C 132 is that of conflict between Joseph and Emma over the practice. Joseph was already practicing polygamy and Emma did not approve of it, so while she knew he was doing it she did not give her consent. Hence the text of v. 61-65 differentiating between voluntary polygamy (v. 61-63) and commanded polygamy (v. 64-65). Hyrum was aware of the conflict between Joseph and Emma over the matter and he wished to persuade Emma of it’s truth, he himself having formerly being opposed to the practice. He was discussing the matter with Joseph and asked him to give a revelation from the Lord on the matter and then he would take it to Emma and convince her of it’s truth. Joseph didn’t think Emma would be persuaded, but Hyrum insisted and Joseph dictated the revelation with William Clayton acting as scribe. Hyrum did take the revelation to Emma and attempted to persuade her, but she was not impressed. Excerpt from Doctrine and Covenants Commentary This Revelation is dated the 12th of July, 1843. William Clayton, who was Temple Recorder and private clerk of the Prophet Joseph at that time, relates the following: “On the morning of the 12th of July, 1843, Joseph and Hyrum Smith came into the office of the upper story of the ‘Brick-store,’ on the bank of the Mississippi River. They were talking of the subject of plural marriage, [and] Hyrum said to Joseph, ‘If you will write the Revelation on celestial marriage, I will take and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.’ Joseph smiled and remarked, ‘You do not know Emma as well as I do.’ Hyrum repeated his opinion, and further remarked, ‘The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity, and heavenly origin,’ or words to that effect.... Joseph and Hyrum then sat down, and Joseph commenced to dictate the Revelation on Celestial Marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through slowly and carefully, which I did, and he pronounced it correct” (Hist. Rec. pp. 225-6). This was not the first mention of the subject among the Saints. Sarah Ann Kimball and many others knew of it in 1842, and Joseph B. Noble heard of it in the fall of 1840. Orson Pratt says that the Prophet Joseph, in the forepart of 1832, while he was living at the house of Father Johnson at Hiram, Ohio, told Church members that he had enquired of the Lord concerning this doctrine, and received the answer that it was true, but that the time to practice it had not come (Discourse by Orson Pratt, Salt Lake City, October 7th, 1869). Consequently, the Law of the Church remained as stated in Doctrine and Covenants 42:22, and as it is to-day, “Thou shalt love thy wife with all thy heart, and shall cleave unto her and none else.” (Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, pages 820-821) Excerpt from The Revelations of the Prophet Joseph Smith Because the Prophet had learned of and begun to practice plural marriage several years earlier, and because he started performing eternal marriages in 1841, many have concluded that section 132 was revealed years earlier, and merely written down in July 1843. A more accurate interpretation is that while Joseph Smith may have received revelation on matters contained in section 132 prior to 1843, this revelation (its form, language, and message) was unquestionably received for the first time in the summer of 1843. Joseph Smith learned of the principle of plural marriage as early as July 1831, near Independence, on the border of Missouri and what later became Kansas. Moreover, available evidence attests that the Prophet began to take additional wives by 1836, in Kirtland, Ohio. Although plural marriage did not become a law of the Church until its public announcement in 1852, Joseph Smith, and later Brigham Young, did instruct a select number of faithful Mormon brethren to take additional wives before that date. Whereas the concept of plural marriage appears to have had its birth in Kirtland, the principle of eternal marriage developed at Nauvoo. A combination of both principles was taught privately by the Prophet, beginning in 1841. From the beginning Joseph’s wife, Emma, appears to have objected to his taking additional wives. Her refusal to accept the doctrine and to support her husband in righteousness resulted in a year’s delay in administering the blessings of the temple endowment to women because Joseph desired his wife to be the first woman to receive the ordinance. Finally, in May 1843 she consented to the Prophet’s taking plural-eternal wives, but by July she had reversed her position and was adamant. Hyrum Smith, William Law, and William Marks, presiding Church leaders, also were bitterly opposed to the doctrine, and while Law and Marks could never assent to the implications of the practice, the Prophet’s brother, Hyrum, was converted to it on 26 May 1843. Section 132 was received on the morning of 12 July 1843 at the request of Hyrum Smith, who hoped that a written revelation on the subject would assuage Emma’s feelings. Hyrum was fairly confident that if the Prophet would write down a revelation on celestial marriage, he could take it for Emma to read and thereby regain her support. William Clayton took down the ten-page revelation at Joseph Smith’s dictation in the “small office upstairs in the rear of [the Prophet’s Red Brick] store.” An entry in the Clayton diary for 12 July 1843 states the following: This A.M. I wrote a Revelation consisting of 10 pages on the order of the priesthood, showing the designs in Moses, Abraham, David and solomon having many wives & concubines &c. After it was wrote Prests. Joseph & Hyrum presented it and read it to E[mma]. who said she did not believe a word of it and appeared very rebellious. Towards evening on 12 July Bishop Newel K. Whitney received permission to copy the revelation. About mid-day on 13 July Joseph C. Kingsbury, store-clerk for Bishop Whitney, carefully took a copy, which both Whitney and Kingsbury proofread against the original. The Kingsbury copy, which was given to Brigham Young in March 1847, was used to publish the revelation five years later. Whereas the Clayton copy was burned, the Kingsbury copy is still in existence. (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, pages 293-294) Excerpts from History of the Church In 1878, in company with President Joseph F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the meeting, to occupy the time, which he did. In his remarks, according to his own and his companion’s report of the meeting- “Elder Pratt gave a plain, simple narration of his early experience in the Church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by Joseph, the Prophet, and the manner in which he received them, he being present on several occasions of the kind. Declared [that] at such times Joseph used the Seerstone when inquiring of the Lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the Almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. Referred to the testimony which he received of the truth of the great latter-day work while yet a boy. Testified that these things were not matters of belief only with him, but of actual knowledge. He explained the circumstances connected with the coming forth of the revelation on plural marriage. Refuted the statement and belief of those present that Brigham Young was the author of that revelation; showed that Joseph Smith the Prophet had not only commenced the practice himself, and taught it to others, before President Young and the Twelve had returned from their mission in Europe, in 1841, but that Joseph actually received revelations upon that principle as early as 1831. Said: ‘Lyman Johnson, who was very familiar with Joseph at this early date, Joseph living at his father’s house, and who was also very intimate with me, we having traveled on several missions together, told me himself that Joseph had made known to him as early as 1831, that plural marriage was a correct principle. Joseph declared to Lyman that God had revealed it to him, but that the time had not come to teach or practice it in the Church, but that the time would come.’ To this statement Elder Pratt bore his testimony. He cited several instances of Joseph having had wives sealed to him, one at least as early as April 5th, 1841, which was some time prior to the return of the Twelve from England. Referred to his own trial in regard to this matter in Nauvoo, and said it was because he got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied. (B. H. Roberts, Introduction to Volume 5 of History of the Church, page xxxi-xxxii) Wednesday, 12.-I received the following revelation in the presence of my brother Hyrum and Elder William Clayton:- [text of D&C 132 quoted] Hyrum took the revelation and read it to Emma. I directed Clayton to make out deeds of certain lots of land to Emma and the children. Thursday, July 13, 1843.-I was in conversation with Emma most of the day, and approved of the revised laws of the Legion.... Friday, 14.-Spent the day at home. I was visited by a number of gentlemen and ladies who had arrived from Quincy on a steamboat. They manifested kind feelings.... Saturday, 15.-Spent the day at home. Weather very hot.... Sunday, 16.-Preached in the morning and evening at the stand in the Grove, near the west of the Temple, concerning a man’s foes being those of his own household. “The same spirit that crucified Jesus is in the breast of some who profess to be Saints in Nauvoo. I have secret enemies in the city intermingling with the Saints, etc.... and slightly touched upon the subject of the everlasting covenant, showing that a man and his wife must enter into that covenant in the world, or he will have no claim on her in the next world. But on account of the unbelief of the people, I cannot reveal the fullness of these things at present.” (Joseph Smith, History of the Church, Vol. 5, pages 500-510, July 12-16, 1843) In the afternoon, rode to the prairie to show some of the brethren some land. Evening, at home, and walked up and down the streets with my scribe. Gave instructions to try those persons who were preaching, teaching, or practicing the doctrine of plurality of wives: for, according to the law, I hold the keys of this power in the last days; for there is never but one on earth at a time on whom the power and its keys are conferred; and I have constantly said no man shall have but one wife at a time, unless the Lord directs otherwise. (Joseph Smith, History of the Church, Vol. 6, page 46, October 5, 1843) Excerpts from Journal of Discourses In [July 12] 1843, the law on celestial marriage was written [at Nauvoo, Illinois] , but not published, and was known only to perhaps one or two hundred persons. It was written from the dictation of Joseph Smith, by Elder William Clayton, his private secretary, who is now in this city [Salt Lake City, Utah]. This revelation was published in 1852, read to a general conference, and accepted as a portion of the faith of the Church. Elder Orson Pratt went to Washington and there published a work called the Seer, in which this revelation was printed, and a series of articles showing forth the law of God in relation to marriage. (George A. Smith, Journal of Discourses, Vol. 14, pages 213-214, August 13, 1871) Emma Smith, the widow of the Prophet, is said to have maintained to her dying moments that her husband had nothing to do with the patriarchal order of marriage, but that it was Brigham Young that got that up. I bear record before God, angels and men that Joseph Smith received that revelation, and I bear record that Emma Smith gave her husband in marriage to several women while he was living, some of whom are to-day living in this city, and some may be present in this congregation, and who, if called upon, would confirm my words. But lo and behold, we hear of publication after publication now-a-days, declaring that Joseph Smith had nothing to do with these things. Joseph Smith himself organized every endowment in our Church and revealed the same to the Church, and he lived to receive every key of the Aaronic and Melchizedek priesthoods from the hands of the men who held them while in the flesh, and who hold them in eternity. (Wilford Woodruff, Journal of Discourses, Vol. 23, page 131, May 14, 1882) ]