1 HEARKEN unto the voice of the Lord your God, while I speak unto you, Emma Smith, my daughter; for verily I say unto you, all those who receive my gospel are sons and daughters in my kingdom. [ This “becoming a son or daughter of God” is connected to the meaning of the Atonement as described by Christ in the Gospel of John as the individual may become ‘one’ in Christ and the Father. In the Doctrine and Covenants the connection of becoming ‘one with God’ and a ‘son of God’ is clear. D&C 35:2 This in essence means that we are spiritually begotten of Christ, which means that if we will stay true and faithful in his family, he will share his birthright with us, and we then will become joint heirs with him in the eternities. ]

2 A revelation I give unto you concerning my will; and if thou art faithful and walk in the paths of virtue before me, I will preserve thy life, [ Notice what God does not promise her here; that she will be free of trial, just that he will spare her life. ] and thou shalt receive an inheritance in Zion. [ Here we see instruction to Emma that even though she was the wife of the Prophet that the same principles of righteousness would apply to her salvation. She would need to live a life of virtue and walk in the paths and ways of God the same as everyone else. ]

3 Behold, thy sins are forgiven thee, and thou art an elect lady, [ While organizing the relief society at Nauvoo, March 17th 1842 the Prophet explained that an "Elect Lady" is one who has been elected to perform a certain work in the church, and that this election was fulfilled when Emma was called as the first president of the Relief society. The full meaning of this designation would be especially manifested on March 17, 1842, almost twelve years after the revelation was received, when the Relief Society was formally organized. The Relief Society had informally begun with the desire of several Nauvoo women to form “a sewing society to provide clothing for construction workers on the Nauvoo Temple,” a benevolent group that likely resembled many women’s societies throughout America at that time.(Jill Mulvay Derr and Carol Cornwall Madsen, “‘Something Better’ for the Sisters: Joseph Smith and the Female Relief Society of Nauvoo,” in Joseph Smith and the Doctrinal Restoration: The 34th Annual Sidney B. Sperry Symposium, ed. W. Jeffrey Marsh (Religious Studies Center, Brigham Young University; Deseret Book, 2005), 124.) When Sarah M. Kimball and Eliza R. Snow showed Joseph Smith a proposed constitution for this society, Sarah Kimball recalled that Joseph “pronounced it the best constitution that he ever read, then remarked this is not what the sisters want, there is something better for them.”(Sarah M. Kimball, “Early Relief Society Reminiscence,” March 17, 1882, Relief Society Record, 1880–1892, pp. 29–30, CR 11 175, Church History Library, Salt Lake City, as cited in Jill Mulvay Derr, Carol Cornwall Madsen, Kate Holbrook, and Matthew J. Grow, eds., The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women's History (Church of Jesus Christ of Latter-day Saints, 2016), 495.) When the Relief Society was organized, Emma Smith was elected to be the first president. Following that decision, Joseph Smith read from Doctrine and Covenants 25, emphasizing the Lord’s promise that Emma would indeed “be ordained under his hand to expound scriptures, and to exhort the church, according as it shall be given thee by my Spirit.” (Doctrine and Covenants 25:7).(Joseph Smith Sr. gave Emma a patriarchal blessing in December 1834 wherein Emma was also promised,” Thou shalt be blessed with understanding, and have power to instruct thy sex.” This was also fulfilled through her calling as the first Relief Society president. “Blessing from Joseph Smith Sr., 9 December 1834,” p. 5, The Joseph Smith Papers.) Joseph then connected Emma’s recognition as an “an elect lady” to the Second Epistle of John, which was addressed to “the elect lady and her children” (2 John 1:1). This was done “to show that respect was then had to the same thing; and that why she was called an Elect lady is because, [she was] elected to preside.”(“Nauvoo Relief Society Minute Book, Mar. 17, 1842,” in Derr et al., First Fifty Years of Relief Society, 32–34.) Joseph similarly stated in his journal, “Elect meant to be Elected to a certain work.”(“Journal, December 1841–December 1842,” p. 91, The Joseph Smith Papers.) Joseph also recorded that Doctrine and Covenants 25:3 was “fulfilled by Sister Emma’s Election to the Presidency of the Society.”(“Journal, December 1841–December 1842,” p. 91, The Joseph Smith Papers. For a discussion on this fulfilment of Doctrine and Covenants 25, see Carol Cornwall Madsen, “The ‘Elect Lady’ Revelation (D&C 25): Its Historical and Doctrinal Context,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (Religious Studies Center, Brigham Young University, 2004), 127–29.) For a time, the title Elect Lady would also be used to refer to other Relief Society General Presidents in the years after Emma Smith’s death.(For example, Eliza R. Snow is called the Elect Lady in Woman’s Exponent, August 1, 1880, 36. Interestingly, she only was granted this title after Emma Smith’s death, in 1879, even though Eliza had been assigned to reorganize the Relief Society in 1866. Emmeline B. Wells also called Zina D. H. Young “The Elect Lady” in 1888 after she had been set apart as the next Relief Society General President. Emmeline B. Wells, letter to Zina D. H. Young, April 24, 1888, MS 4780, Zina Card Brown Family Collection, 1806–1972, Church History Library, Salt Lake City; available in Derr et al., First Fifty Years of Relief Society, 536.) ] whom I have called.

4 Murmur not because of the things which thou hast not seen, [ Emma had not been permitted to see the plates and was not really happy about that. I imagine that was just one more trials for Joseph yo bear as he loved Emma so much and would do anything for her - but had to demonstrate to the Lord that he was obedient to him first. ] for they are withheld from thee and from the world, which is wisdom in me in a time to come. [ She is reminded that she is not the only one who is part of the work that wants to see them but have not been granted the opportunity to see them. ]

5 And the office of thy calling shall be for a comfort unto my servant, Joseph Smith, Jun., thy husband, [ What do you think that God was telling Emma here? That Joseph was called but that he could not possible do it all without her help, Joseph needed her. Then he proceeds to give some of the ways that Emma can help Joseph; boy him up, console him when he is down lift him up, be meek meaning that God is the one giving the commands to Joseph so she needs to be there to help Joseph accomplish what God wants him to do. ] in his afflictions, with consoling words, in the spirit of meekness.

6 And thou shalt go with him at the time of his going, and be unto him for a scribe, while there is no one to be a scribe for him, that I may send my servant, Oliver Cowdery, whithersoever I will. [ Oliver Cowdery is called to preach (see D&C 24:10) and so Emma is instructed to act as his scribe again; she did this earlier for a short period before Oliver came along. ]

7 And thou shalt be ordained [ This phrase is placed in parallel to “he shall lay his hands upon thee” in v. 8. The “ordain[ing]” here is referring to what we today would call a setting apart, and not the bestowal of the Priesthood. Regarding this subject John Taylor stated: "I was in Nauvoo at the time the Relief society was organized by the Prophet Joseph Smith, and I was present on the occasion.... At that meeting the Prophet called Sister Emma to be an elect lady. That means that she was called to a certain work; and was in fulfillment of a certain revelation concerning her. [Sec. 25:13.] She was elected to preside over the Relief society, and she was ordained to expound the scriptures. In compliance with Brother Joseph's request, I set her apart and also ordained Sister Whitney, wife of Bishop Newel K. Whitney, and Sister Cleveland, wife of Judge Cleveland, to be her counselors. some of the sisters have thought that these sisters mentioned were in this ordination ordained to the Priesthood. And for the information of all interested in this subject I will say, it is not the calling of these sisters to hold the Priesthood, only in connection with their husbands, they being one with their husbands." (John Taylor, Journal of Discourses, Volume 21, pages 367-68)] under his hand to expound scriptures, and to exhort the church, according as it shall be given thee by my Spirit. [ One of the principles brought forth through the reformation is the ability for everyone even ordinary people had the right to read the scriptures. So then the next question that would arise is who has the right or power to interpret them? Here we are given the answer that it is a gift given by the spirit - it is not a limited gift, it is not through any office. Ordination does not instantly qualify a person with the gift - when moved upon by the Holy Ghost. We need to remember that during this period in history women were not allowed into the institues of higher learning, there duties were not to preach but mostly to just keep quiet, so this council is against everything that was in the ways of the world at the time. Emma is called to be a prophetess, not just a prophet's wife as in Isa. 8:3, but as a female prophet as was Miriam, Deborah and Huldah. It is important to note that the colloquial English usage of the term "prophet" or "prophecy" does not entirely conform with the Scriptural usage of these terms. The Greek "propheteuo", translated to "prophesy" in the KJV, most literally translates to "before-aver". It means the person is a vicarious witness, or a spokesman in the place of another. Predicting events beforehand was only incidental to the testimony the witness bore. Thus, a prophet/prophetess is an inspired witness who bears testimony of the Lord, cp. Alma 32:23. Also, among LDS communities, the term "prophet" has come to represent the President of the Church in specific, and at times this term is capitalized as "Prophet". Others are recognized as "prophets" as is the case with the Quorum of Twelve and so on, but in the strictest scriptural sense of the word, anyone who is inspired to testify is a prophet, cp. D&C 68:2-4. Recall that Moses wished all of Israel were prophets, cf. Num. 11:29. Aside from the calling and ordination, history indicates Emma was baptized June 28, 1830 by Oliver Cowdery and confirmed sometime around August 1, 1830 by Joseph. This revelation occurred sometime in July 1830, so it is probable v. 8 is referring to her being confirmed a member of the Church. ]

8  For he shall lay his hands upon thee, and thou shalt receive the Holy Ghost, [ The ordination here is not to some special ministry, but rather the bestowal of the Holy Ghost. ] and thy time shall be given to writing, and to learning much.

9 And thou needest not fear, for thy husband shall support thee in the church; for unto them [ The church. ] is his calling, [ Joseph is the revelator, his service is to the church, that is his role. Emma her role is to serve him. One is not any less essential than the other. What good man can serve as a Bishop without the support of his wife? ] that all things might be revealed unto them, whatsoever I will, according to their faith.

10 And verily I say unto thee that thou shalt lay aside the things of this world, [ Or focus more on the things of God - I suppose this is good council for all of us. ] and seek for the things of a better. [ This is where the the things of the world are set apart. We are to "lay aside the things of this world". One example here is the Equal Rights Stuff as well as any other social or political activity that has to do with this world, the status we might see in a calling. We are here to perform the work of the Master, that is the "things of a better". ]

11  And it shall be given thee, [ This is the beginning of the answer to the challenge purposed in the previous verse "How does one lay aside the things of this world, and seek for the better"? ] also, to make a selection of sacred hymns, [ Create a song book so to speak. Music is one of those things that are "things of a better". This is confirmed in the next verse. ] as it shall be given thee, which is pleasing unto me, to be had in my church.

12 For my soul delighteth in the song of the heart; [ Symbolically speaking - a song that sounds beautiful is sung with many parts and all of those parts come together, they blend, they strengthen, they work together for one beautiful sound. So it is when a marriage works; when a presidency comes together through unity and effort, a bishopric or the entire congregation. What about rock music? How does it make one feel? Nervous, it is loud, restless, is often endlessly repeative, hypontic, centers on body reflexes. Does it follow the standards of how one is to pray? No vain repetition, not loud but quite so we can here the answer. ] yea, the song [ Not just any song then - but a song that is like a good prayer. ] of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads.

13 Wherefore, lift up thy heart and rejoice, and cleave unto the covenants which thou hast made.

14 Continue in the spirit of meekness, and beware of pride. [ Pride is the opposite of being meek. Meekness is not the submission to the will of another, but here we see it is the acceptance of on's proper assignment to which they are given by God. We should not challenge or resist our callings, but we should not take pride in them either. Meek also imply's being soft at least in those ways in which we do need to be soft so as to feel empathy and compassion, to listen with understanding and love, to not prejudge. Do you think that Emma could have had reason to become proud as she witnesses all of these people coming to join the church where Joseph was the prophet? ] Let thy soul delight in thy husband, [ Emma’s health was not good at this time, she had endured miscarriage, persecution was being heaped upon the extended family, was forced to move frequently as a result of persecution, and Joseph was away from her quite a bit as a result of his Church labors and the various lawsuits he had to defend himself from. Emma had to endure a great deal as a result of marrying Joseph. ] and the glory which shall come upon him.

15 Keep my commandments continually, and a crown of righteousness [ A symbol derived mainly from the NT indicating exaltation, cp. 2 Tim. 4:8, James 1:12, 1 Peter 5:4. However, there are obscure Psalmic references to being crowned with glory. ] thou shalt receive. And except thou do this, where I am you cannot come.

16 And verily, verily, I say unto you, that this is my voice unto all. [ One would assume this is referring to the admonitions from v. 13-15 as the material of v. 1-11 obviously pertains to Emma in specific. ] Amen.

 

[ Historical Material Pertaining to Doctrine & Covenants 25 See D&C 24 for general historical material for this time period. Below is Lucy Mack Smith’s review of Emma’s character. Excerpt from History of Joseph Smith by His Mother I mentioned, in a foregoing chapter, that when Joseph and Emma left Manchester, they went to Macedon. Here, he commenced his ministerial labors, and continued, for some time, to preach successively, in this place, Colesville, Waterloo, Palmyra, and Manchester, till, finally, he sent to Pennsylvania, for his goods, and settled himself in Waterloo. soon after which, a revelation was given, commanding Parley P. Pratt, Ziba Peterson, Peter Whitmer, and Oliver Cowdery, to take a mission to Missouri, preaching by the way [i.e., D&C 32]. As soon as this revelation was received, Emma Smith, and several other sisters, began to make arrangements to furnish those who were set apart for this mission, with the necessary clothing, which was no easy task, as the most of it had to be manufactured out of the raw material. Emma's health at this time was quite delicate, yet she did not favor herself on this account, but whatever her hands found to do, she did with her might, until so far beyond her strength that she brought upon herself a heavy fit of sickness, which lasted four weeks. And, although her strength was exhausted, still her spirits were the same, which, in fact, was always the ease with her, even under the most trying circumstances. I have never seen a woman in my life, who would endure every species of fatigue and hardship, from month to month, and from year to year, with that unflinching courage, zeal, and patience, which she has ever done; for I know that which she has had to endure--she has been tossed upon the ocean of uncertainty--she has breasted the storms of persecution, and buffered the rage of men and devils, which would have borne down almost any other woman. It may be, that many may yet have to encounter the same--I pray God, that this may not be the ease; but, should it be, may they have grace given them according to their day, even as has been the ease with her. (Lucy Mack Smith, History of Joseph Smith by His Mother, page 191). 25.5 Comparison of Original 1833 Text with Emended 1835 Version Most of the changes between the 1833 and 1835 version are simply clarifications for plainer reading. The only substantial change is that of the first verse of the 1833 version. The appellation of “my daughter” in the 1833 version is explained in the 1835 version in a manner consistent with other Scriptures, cp. John 1:12, Mosiah 27:25. And, the statement “in Zion” in the 1833 version is made conditional and eschatological in the 1835 version, which only harmonizes it with v. 17-18 in the 1833 version (v. 15 in the 1835 version).]