D&C 49

THE DOCTRINE AND COVENANTS

SECTION 49

Revelation given through Joseph Smith the Prophet to Sidney Rigdon, Parley P. Pratt, and Leman Copley, at Kirtland, Ohio, March 1831. HC 1: 167—169. (some historical sources give the date of this revelation as May 1831.) Leman Copley had embraced the gospel, but still held to some of the teachings of the Shakers (United society of Believers in Christ’s Second Appearing) to which he had formerly belonged. some of the beliefs of the Shakers were that Christ’s second coming had already occurred and he had appeared in the form of a woman, Ann Lee; baptism by water was not considered essential; the eating of pork was specifically forbidden, and many did not eat any meat; and a celibate life was considered higher than marriage. In prefacing this revelation, the Prophet wrote, “In order to have a more perfect understanding on the subject, I inquired of the Lord, and received the following.” The revelation refuted some of the basic concepts of the Shaker group. The aforementioned brethren took a copy of the revelation to the Shaker community (near Cleveland, Ohio) and read it to them in its entirety, but it was rejected.

1—7, Day and hour of Christ’s coming shall remain unknown until he comes; 8—14, Men must repent, believe the gospel, and obey the ordinances to gain salvation; 15—16, Marriage is ordained of God; 17—21, Eating of meat is approved; 22—28, Zion shall flourish and the Lamanites blossom as the rose before the Second Coming.

1 HEARKEN unto my word, my servants Sidney, and Parley, and Leman; for behold, verily I say unto you, that I give unto you a commandment that you shall go and preach my gospel which ye have received, even as ye have received it, unto the Shakers. [ With regard to Leman Copely he is called to go back to his former Shaker friends and preach the gospel. ]

2 Behold, I say unto you, that they desire to know the truth in part, but not all, [ When one looks at how the Lord speaks of many groups; he is pretty light in his reprimand with regard to the Shakers - we can assume that this is due to the fact that they are trying as best they know how to be honorable and god fearing people. They do not practice in priestcrafts, materialism and worldliness having a form of godliness but denying the power thereof JS-H 1:19. Suggesting that the Lord is most upset with corruption on walk and attitude verses just not having or knowing the doctrine.] for they are not right before me and must needs repent.

3 Wherefore, I send you, my servants Sidney and Parley, to preach the gospel unto them.

4 And my servant Leman shall be ordained unto this work, that he may reason with them, not according to that which he has received of them, but according to that which shall be taught him by you my servants; and by so doing I will bless him, otherwise he shall not prosper.

5 Thus saith the Lord; for I am God, [ It is important to note that this is really Christ speaking here and not the Father. We can tell through referencing verse 28. As well in verse 6 when he refers to himself with the title "son of Man". ] and have sent mine Only Begotten son [ Referring to His mortal flesh in which he was sent as "mine Only Begotten son". For additional scripture with the Lord speaking in a possessive manner about His mortal flesh. See 2 Ne. 30:2, Alma 37:9, D&C 19:16-18. ] into the world for the redemption of the world, and have decreed that he that receiveth him shall be saved, and he that receiveth him not shall be damned— [ And he that receiveth me receiveth my doctrine so to speak - to which verse 5-22 address specific doctrines practiced by the Shakers and the Lord points out there flaws. ]

6 And they have done unto the son of Man [ This title is one Jesus frequently applied to himself in the third-person in the Gospels. Compare Isa. 53:10, 3 Ne. 1:14, D&C 29:1, D&C 93:4. The earliest use of this title "Son of Man" (man here means "King") that I can find in the scriptures comes from the Book Of Enoch(Enoch 46:1-3). Other references to that title include Daniel(), Abraham() and Christ himself() and all of them would have had available the Book Of Enoch. Enoch was given the title Son of Man as a descriptor for Jesus Christ. We find in written in the Book of Enoch 46:1-3 “And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who He was, and whence He was, (and) why he went with the Head of Days? And he answered and said unto me: This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen Him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. (BoE 46:1-3)” So from these verses we can see that Enoch's angelic guide has declared that "the Son Of Man" is another name for Jesus Christ. This phrase is used by Daniel when he likens the person that he saw in his vision "like the Son of Man" (Daniel 7:13-14) as does Abraham when he described the individual who volunteered Himself to do the will of the Father as being “like unto the Son of Man.” Therefore the phrase “like the Son of Man” or “like unto the Son of Man,” (Abr 3:27) used in these two examples promote the familiarity through an external source to which both prophets would have had access to that being the Book of Enoch. (Abr 1:31) This is also why Christ would have referred to himself as "the Son Of Man" because it was the messianic title that embodied the works and mission that would be preformed creation, example, atonement, resurrection, judgement(John 5:22-23,27) are all responsibilities that were given to the Son Of Man. Christ seems to use this title to place specific importance upon the subject matter He was teaching at the time, because the use of that title by Christ typically focuses on the prophecies of the Great and Terrible Day of the Lord and His latter-day responsibilities. There is no reason to belive otherwise than those Jews who heard Christ use this title would have been fully aware the title’s source and the bold declaration represented by the messianic prophecies for him as described in the Book of Enoch. ] even as they listed; and he has taken his power on the right hand of his glory, and now reigneth in the heavens, [ The Lord is presently reigning from the heavens and not from the earth- the second coming has not already happened. ] and will reign till he descends on the earth to put all enemies under his feet, which time is nigh at hand— [ This is contrary to the beliefs had by the Shakers which they believed that the Lord has already returned to the earth the second time. ]

7 I, 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". ] , have spoken it; but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes. [ He is not going to preannounce his coming anymore than the signs which he already given us. ]

8 Wherefore, I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of. [ What exactly is this a reference too? Possibly the city of Enoch - D&C 45:12? 1 Ki. 18:4, 1 Ki.19:18 Hyrum M. Smith and Janne Sjodhal, in their Doctrine and Covenants Commentary suggest the Lord is referring to the translated John the Beloved and the Three Nephites. Joseph Fielding Smith in volume 2 of Answers to Gospel Questions, and a number of other works, forwards the same. Given the similarity of the language to that of 1 Ki. 18:4, it seems more likely the Lord is making reference to something along those lines. ]

9 Wherefore, I say unto you that I have sent unto you mine everlasting covenant, even that which was from the beginning.

10 And that which I have promised I have so fulfilled, and the nations of the earth shall bow to it; and, if not of themselves, they shall come down, for that which is now exalted of itself shall be laid low of power.

11 Wherefore, I give unto you a commandment that ye go among this people, and say unto them, like unto mine apostle of old, whose name was Peter:

12 Believe on the name of the Lord Jesus, who was on the earth, and is to come, the beginning and the end;

13 Repent and be baptized [ One of the first principles of the gospel; baptism - to which the Shakers did not believe in water baptism. ] in the name of Jesus Christ, according to the holy commandment, [ Because baptism is a commandment from the Father. Christ was baptized because it was a commandment, and Christ was obedient in all things. ] for the remission of sins;

14 And whoso doeth this shall receive the gift of the Holy Ghost, by the laying on of the hands of the elders of the church.

15 And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, [ The doctrine of celibacy is not a doctrine of God. ] for marriage is ordained of God unto man. [ While marriage is a doctrine from God. ]

16 Wherefore, it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation; [ The whole purpose of the creation of the earth is that a man and a woman can be sealed - that they may learn how to become one in flesh, and then in verse 17 that it may be filled with the measure of man(that they will have posterity). ]

17 And that it might be filled with the measure of man, [ The earth was created for the purpose that man may receive a body and be measured; learn; tried; tested - measured. A little double meaning here measure meaning being filled with a measure on a set is a systematic way to assign a number to each suitable subset of that set, intuitively interpreted as its size. The second is how well we live up to the standards that God has imposed. The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy. Martin Luther King Jr. ] according to his creation before the world was made. [ referring to the pre-mortal life; Our physical bodies make possible a breadth, a depth, and an intensity of experience that simply could not be obtained in our premortal existence. Thus, our relationships with other people, our capacity to recognize and act in accordance with truth, and our ability to obey the principles and ordinances of the gospel of Jesus Christ are amplified through our physical bodies. In the school of mortality, we experience tenderness, love, kindness, happiness, sorrow, disappointment, pain, and even the challenges of physical limitations in ways that prepare us for eternity. Simply stated, there are lessons we must learn and experiences we must have, as the scriptures describe, “according to the flesh” (1 Nephi 19:6; Alma 7:12–13). Elder Bednar Gen Conf April 2013 "We believe in being chaste". ]

18 And whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God; [ The eating of the flesh of animals is endorsed, cp. D&C 89:12-13. The Lord indicates animals may be used for food and clothing, so that people can live comfortably. ]

19 For, behold, the beasts of the field and the fowls of the air, and that which cometh of the earth, is ordained for the use of man for food and for raiment, and that he might have in abundance. [ The scriptures imply that after the Flood, the eating habits changed from just fruits and vegetables to the addition of meat. Before the flood it appears that only fruits and vegetables and grains were eaten. What these verses are telling us is that eating meat is OK. If you want to be a vegetarian, it is OK, but eating meat is not forbidden. There are two underlying issues noted in this verse in which the Lord appears to be addressing here. First is the Shaker doctrine of abstaining from Pork products, following along the lines of the Law of Moses. The Lord is stating flatly that such is not a doctrine "ordained of God". The Lord lifted the Law of Moses ban on pork and all things unclean under the Law of Moses (cf. Acts 10:9-15). The second is a comment from the Lord on the austere and spare Shaker lifestyle. The “simple life” had become a part of their religion, where abstemiousness was taken as a sign of devotion. This is reflected in their crafts, for which they are most well known. In v. 19 the Lord makes it clear that such a spare life is not His intent, but that they might have abundance. And this abundance is to be used to help those in need and establish Zion, cf. D&C 101:75, D&C 104:18. ]

20 But it is not given that one man should possess that which is above another, wherefore the world lieth in sin. [ The Lord's endorsement of abundance does not justify materialism or an unequal distribution of wealth, which leads to the sinful worship of mammon. ]

21 And wo be unto man that sheddeth blood or that wasteth flesh and hath no need. [ It also does not justify the killing of animals where there is no need for food or clothing. ]

22 And again, verily I say unto you, that the son of Man cometh not in the form of a woman, [ This is given to directly contradict Ann Lee's claim that she received the spirit of Jesus Christ in her as part of Christ's second coming. The earliest use of this title "Son of Man" (man here means "King") that I can find in the scriptures comes from the Book Of Enoch(Enoch 46:1-3). Other references to that title include Daniel(), Abraham() and Christ himself() and all of them would have had available the Book Of Enoch. Enoch was given the title Son of Man as a descriptor for Jesus Christ. We find in written in the Book of Enoch 46:1-3 “And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who He was, and whence He was, (and) why he went with the Head of Days? And he answered and said unto me: This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen Him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. (BoE 46:1-3)” So from these verses we can see that Enoch's angelic guide has declared that "the Son Of Man" is another name for Jesus Christ. This phrase is used by Daniel when he likens the person that he saw in his vision "like the Son of Man" (Daniel 7:13-14) as does Abraham when he described the individual who volunteered Himself to do the will of the Father as being “like unto the Son of Man.” Therefore the phrase “like the Son of Man” or “like unto the Son of Man,” (Abr 3:27) used in these two examples promote the familiarity through an external source to which both prophets would have had access to that being the Book of Enoch. (Abr 1:31) This is also why Christ would have referred to himself as "the Son Of Man" because it was the messianic title that embodied the works and mission that would be preformed creation, example, atonement, resurrection, judgement(John 5:22-23,27) are all responsibilities that were given to the Son Of Man. Christ seems to use this title to place specific importance upon the subject matter He was teaching at the time, because the use of that title by Christ typically focuses on the prophecies of the Great and Terrible Day of the Lord and His latter-day responsibilities. There is no reason to belive otherwise than those Jews who heard Christ use this title would have been fully aware the title’s source and the bold declaration represented by the messianic prophecies for him as described in the Book of Enoch. ] neither of a man traveling on the earth.

23 Wherefore, be not deceived, [ The Lord has provided specific signs in which we may use to know if the time is right. He now makes direct reference to the fact that not all of the signs have been fulfilled so he has not returned either. ] but continue in steadfastness, looking forth for the heavens to be shaken, [ From Haggai 2:6-7 the shaking is presented as the sifting out of the nations, but here a more literal reading is presented with the heavens and the earth being physically jolted and disturbed, cp. 3 Ne. 8. See comments on the D&C 21:6 figurative usage of "shake". ] and the earth to tremble and to reel to and fro as a drunken man, and for the valleys to be exalted, and for the mountains to be made low, and for the rough places to become smooth— [ 1 the first sign to which you will know - the destruction associated with the Day of the Lord (v. 23, cp. Isa. 34). ] and all this when the angel shall sound his trumpet.

24 But before the great day of the Lord shall come, Jacob shall flourish in the wilderness, and the Lamanites shall blossom as the rose. [ 2 the redemption of Israel (v. 24, cp. Isa.30). ]

25 Zion shall flourish upon the hills and rejoice upon the mountains, and shall be assembled together unto the place which I have appointed. [ 3 the establishment of Zion (v. 25, Isa. 52). If these three signs are predicted in the Bible as occurring with the Second coming, and have not occurred, then the Second Coming cannot have occurred either. All three of these events are well attested to in the Bible, cf. Matt. 24. ]

26 Behold, [ Used 3 times - once to begin each of the next 3 verses. they reflect the same as in the first 4 verses of this section] I say unto you, go forth as I have commanded you; [ Do as you have been commanded. ] repent of all your sins; ask and ye shall receive; knock and it shall be opened unto you.

27 Behold, I will go before you and be your rearward; [ The Lord will be with them to protect them, comfort them and prepare the way for them.] and I will be in your midst, and you shall not be confounded.

28 Behold, I am Jesus Christ, [ It is Christ who is speaking to them; and not Ann Lee of the Shakers. ] and I come quickly. Even so. Amen.

[ Historical Material Pertaining to Doctrine & Covenants 49 Excerpt from History of the Church At about this time came Leman Copley, one of the sect called Shaking Quakers, and embraced the fulness of the everlasting Gospel, apparently honest-hearted, but still retaining the idea that the Shakers were right in some particulars of their faith. In order to have more perfect understanding on the subject, I inquired of the Lord, and received the following: [text of D&C 49 quoted] (Joseph Smith, History of the Church, volume 1, page 167) Excerpt from the Book of John Whitmer Leman Copley one of the disciples, who was formerly a Shaker Quaker, he was anxious that some of the elders should go to his former brethren and preach the gospel. He also feared to be ordained to preach himself, and desired that the Lord should direct in this and all matters, and thus saith the Lord: [text of D&C 49 quoted] The above-named brethren went and proclaimed according to revelation given to them, but the Shakers hearkened not to their words, and received not the gospel that time; for they were bound up in tradition and priestcraft, and thus they are led away with foolish and vain imaginations. (John Whitmer, Book of John Whitmer, chapter 6, paragraphs 5-6) Excerpt from the Autobiography of Parley P. Pratt I found the churches in Ohio had increased to more than a thousand members, and those in New York to several hundred. I also heard from my wife, from whom I had been absent about six months. The news was that the whole Church in the State of New York, including herself (for she had joined during my absence), was about to remove to Ohio in the opening spring. I, therefore, was advised to proceed no farther eastward, but to await their arrival. After visiting the saints a few days, I commenced to labor with my hands; but the Lord would not suffer me to continue long in this occupation. some time in March, I was commanded of the Lord, in connection with S. Rigdon and L. Copley, to visit a people called the Shakers; and preach the gospel unto them. We fulfilled this mission, as we were commanded, in a settlement of this strange people, near Cleveland, Ohio; but they utterly refused to hear or obey the gospel. After this I paid a visit to the churches round about Kirtland. (Parley P. Pratt, Autobiography of Parley P. Pratt, pages 47-48) Journal entry by Ashbel Kitchell, Shaker’s leader, excerpted from Joseph Smith and the Doctrine and Covenants We were visited on Saturday evening by Sidney Rigdon and Leman Copley, the latter of whom had been among us; but...had taken up with Mormonism as the easier plan and had been appointed by them as one of the missionaries to convert us.... We retired to rest, not knowing that they had then in possession what they called a revelation or message from Jesus Christ to us.... [On Sunday morning] they came into meeting and sat quietly until meeting was through, and the people dismissed; when Sidney Rigdon arose and stated that he had a message from the Lord Jesus Christ to this people; could he have the privilege of delivering it? He was answered, he could. He then said it was in writing; could he read it? He was told he might. He then read the following Message [D&C 49 is quoted with only a few minor wording changes] At the close of the reading, he asked if they could be permitted to go forth in the exercise of their gift and office - I told him...I wished to have nothing more to do with him [the God the missionaries represented] and as for any gift he had authorized them to exercise among us, I would release them & their Christ from any further burden about us, and take all the responsibility on myself. Sidney made answer - This you cannot...do; I wish to hear the people speak. I told him if he desired it, they could speak for themselves, and steped (sic) back and told them to let the man know how they felt; which they did in something like these words; that they were fully satisfied with what they had, and wished to have nothing do with either them or their Christ. On hearing this Rigdon professed to be satisfied, and put his paper by; but Parley Pratt arose and commenced shakeing (sic) his coattail; he said he shook the dust from his garments as a testimony against us, that we had rejected the word of the Lord Jesus. Before the words were out of his mouth, I was to him, and said; - You filthy Beast, dare you presume to come in here, and try to imitate a man of God by shaking your filthy tail; confess your sins and purge your soul from your lusts, and your other abominations before you ever presume to do the like again. (Milton V. Backman and Richard O. Cowan, Joseph Smith and the Doctrine and Covenants, pages 55-56). ]