Joseph Smith was the first prophet of The Church of Jesus Christ of Latter-day Saints. The members of this church, sometimes referred to as Mormons, consider the Book of Mormon to be a companion book to the Bible and a second witness of Jesus Christ. It was translated from plates written anciently and hidden away by a man named Moroni until Moroni, now an angel, led Joseph to the plates and tutored him in preparation for the restoration of the gospel. The plates were written in reformed Egyptian and the methods in which they were translated have been a popular topic of discussion. There has also been discussion about the errors in the book, which some mistakenly believe invalidate the record. Skousen’s research helps readers to better understand how the book came into being in modern times.

Mormons do not have the original plates on which the book was written, just as we no longer have the original scrolls on which the Bible were written. While the Biblical scrolls were lost or destroyed, the Book of Mormon plates were taken back into protective care by Moroni. The lack of both original records—those of the Bible and of the Book of Mormon—force us to act on faith and also challenge us to know what is true in comparison to the original records.

The original manuscript was written largely by scribes, who put into writing what Joseph Smith saw and translated to them verbally. Joseph had minimal education, as did many in the`1830s. Long after his wife had remarried and moved on to an apostate group, she said he did not have the skills to create the Book of Mormon or even to write the translation he carried out. The translation was made possible through the help of the Holy Ghost.

One challenge facing researchers is that most of the original transcription is gone. 116 pages were lost when his scribe took them to show his wife and they were stolen. However, this was actually prophesied in the Book of Mormon and had been prepared for. God had assigned the son of the first writer to record some of the same information in his own record, although he admitted that he didn’t know why he needed to do that.

The first draft of the manuscript was placed in the cornerstone of the Nauvoo House in 1841. Unfortunately, when it was retrieved in 1882, most of it was ruined by water and mold. Only 28 percent is still extant and most of it is now owned by the Church.

A printer’s manuscript had been prepared based on the original and the Church of Christ owns all of that manuscript. They are a group that broke away from the main church after Joseph Smith died. The printer used the printer’s manuscript for all but the sections found in Helaman 13 through the end of Mormon. The remaining section is based on the original transcription copy.

Anytime manuscripts are written by a scribe or copied by hand, there are errors. This is why various Biblical manuscripts that have been uncovered are not identical. Skousen found that the scribes changed on average one or two things per page. These were textual changes affecting spelling of names or alteration of wording. Then the printer made additional errors in the typesetting, although he also made a sincere effort to correct them as he went. It was simply a difficult task that lent itself to errors.

In 1837, Joseph Smith himself did some editing for the next edition, in order to put it into more standard English.  He edited again in 1840 and this time he restored some phrases that had been missed in the copying process.

The errors that have crept into the manuscript are simply the usual problems of any book—typos, miscopied words, missing words. They do not affect the teachings of the book. The newest edition of the book clears up some of these problems. The truthfulness of God’s word is not based on the number of typos, but on the message contained within His books.

Read more about the project to study the Book of Mormon translation.

Jeffrey M. Bradshaw and David J. Larsen have written a multi-part article for The Interpreter online, showing these connections, called “Ancient Affinities within the LDS Book of Enoch.”  This summary comes from Part 2 of their treatise.
Ancient texts cited by Bradshaw and Larsen refer to “gibborim and the nephilim,” sometimes assumed to be giants.  However, theses are best described as mighty warriors.  “In his Enoch writings, Joseph Smith specifically differentiated the “giants” from Enoch’s other adversaries.”  Both the Book of Moses from Joseph Smith and the Book of Giants from Qumran speak of wars and bloodshed.  Both texts also refer to mysterious covenants and alliances meant to spread works of violence and wickedness.  These are akin to references in the Book of Mormon to “secret combinations,” with Satan as their author, which have been on the earth since Cain, and which hold the secret of being able to murder to get gain.  Involved in these wicked oaths is Mahijah, whose identity and Hebrew name Joseph Smith could not have come up with without revelation, as he hadn’t the ability nor the sources.

“In preaching to the people, the Enoch of the Book of Moses refers to a ‘book of remembrance’ (Moses 6:46), in which the words of God and the actions of the people were recorded. Correspondingly, in the Book of the Giants, a book in the form of “two stone tablets”42  is given by Enoch to Mahujah to stand as a witness of “their fallen state and betrayal of their ancient covenants.”43  In the Book of Moses, Enoch says the book is written “according to the pattern given by the finger of God” (Moses 6:46). This may allude to the idea that a similar record of their wickedness is kept in heaven44 as attested in 1 Enoch: “Do not suppose to yourself nor say in your heart, that they do not know nor are your unrighteous deeds seen in heaven, nor are they written down before the Most High. Henceforth know that all your unrighteous deeds are written down day by day, until the day of your judgment.”

Thus we see that a Book of Remembrance was kept to record the acts of both the righteous and the wicked.  Enoch calls the wicked to repentance in such a way that they quake and weep.  Enoch’s power strikes them with fear.  The Book of Moses explains what happened when the only-temporarily penitent warriors begin to attack the people of Enoch:

“And so great was the faith of Enoch that he led the people of God, and their enemies came to battle against them; and he spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness” (Moses 7:13).

Both the Book of Giants and the Book of Moses record the roar of wild beasts as Enoch used his priesthood power to remodel the landscape.

Weeping and Exaltation

In the Book of Moses, three people weep for the wicked—God, the Heavens, and Enoch.  Meanwhile, the earth mourns.  The following, from the Jewish Midrash Rabbah, parallels the account in the Book of Moses:

At that time the Holy One, blessed be He, wept and said, “Woe is Me! What have I done? I caused my Shekhinah to dwell below on earth for the sake of Israel; but now that they have sinned, I have returned to My former habitation. . . .” At that time Metatron [who is Enoch in his glorified state] came, fell upon his face, and spake before the Holy One, blessed be He: “Sovereign of the Universe, let me weep, but do Thou not weep.” He replied to him: “if thou lettest Me not weep now, I will repair to a place which thou hast not permission to enter,90 and will weep there,” as it is said, “But if ye will not hear it, My soul shall weep in secret for pride” [Jeremiah 13:17].

In the Book of Moses, God takes up the righteous City of Enoch to remove it from the polluting presence of the wickedness on earth.  Theologian Terence Fretheim has written about Enoch’s being taken into the presence of God.  Enoch becomes part of a divine counsel, and this is the divine spark in man, the theophany of prophets that seems to have been deleted from much of our existent scripture.  Most of us don’t realize how willing God is to connect us with heaven when we have an eye single to His glory.  Says Fretheim, “The prophet becomes a party to the divine story; the heart and mind of God pass over into that of the prophet to such an extent that the prophet becomes a veritable embodiment of God.”

The pseudepigraphal Enoch literature has much in common with Joseph Smith’s Book of Moses in talking of Enoch’s gaining access to the divine throne of God.

Charles Mopsik concludes that the exaltation of Enoch is not meant to be seen as a singular event. Rather he writes that the “enthronement of Enoch is a prelude to the transfiguration of the righteous—and at their head the Messiah—in the world to come, a transfiguration that is the restoration of the figure of the perfect Man.”

In Moses 7:35, God identifies Himself as “Man of Holiness.”  This corresponds with other references in scripture, where prophets speak with God “face to face.”  God is not some nebulous spirit.  In the Book of Moses, He predicts His Only Begotten in the flesh as a separate being, not Himself, incarnate:

“Man of Holiness is [God’s] name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time” (Moses 6:57).

Enoch and the Temple

Late Mormon scholar, Hugh Nibley, said the following:

“…in the center of a study of matters dealing with initiation in the literature of Israel.” Enoch is the great initiate who becomes the great initiator. . . .113 The Hebrew book of Enoch bore the title of Hekhalot, referring to the various chambers or stages of initiation in the temple.114 Enoch, having reached the final stage, becomes the Metatron to initiate and guide others. “I will not say but what Enoch had Temples and officiated therein,” said Brigham Young, “but we have no account of it.”115  Today we do have such accounts.

The City of Enoch was called Zion, meaning “the pure in heart.”  In a Zion society, everyone sees eye to eye, there are no poor, and there are no wicked.  The reward for the pure in heart is that they shall see God.  This can happen while men are In the flesh, if they are prepared.  Enoch and all of his people were indeed prepared.

“Therefore,” the Lord told Joseph Smith, “sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. Remember the great and last promise which I have made unto you” (D&C 88:68–69).

The Book of Moses

Joseph Smith had only 3 years of primary school education.  His wife Emma explained how difficult it was for Joseph to compose a sentence in English, when he began translating the Book of Mormon, just barely out of his teens.  Although the Book of Mormon had been written in “reformed Egyptian,”  Joseph set about learning basic Hebrew from a Jewish tutor after he finished the work.  Joseph lived in a rural area and had no access to scholarly books from which he could have drawn material for the writings he created.  His information regarding Enoch, amazingly (or not, once you accept that he was a prophet) coincides with ancient apocryphal writings about Enoch.

Scholars “Terryl and Fiona Givens consider the LDS account of Enoch as perhaps the ‘most remarkable religious document published in the nineteenth century.”   Joseph Smith produced it early in the history of the Church of Jesus Christ, the same year as the Book of Mormon was published.  There is absolutely no source for this record except revelation.  The eminent Yale professor and Jewish literary scholar Harold Bloom found it remarkable that Joseph could produce something that contained so many “crucial elements in the archaic Jewish religion….that had ceased to be available either to normative Judaism or to Christianity.”  He found it unlikely that Joseph Smith could have been exposed to these things even in the watered-down form in which some of it survived.

“The LDS accounts of Enoch combine both ancient elements and the results of subsequent prophetic shaping to enhance intelligibility and relevance for our day.”  Thus, Jesus Christ as we know Him appears in the Enoch narration.  Kathleen Flake explains Joseph’s method thus:  “Joseph Smith did not see himself as ‘God’s stenographer. Rather, he was an interpreting reader, and God the confirming authority.’”  

It appears that in this case and many other cases, Joseph Smith received more through revelation than he was able to impart through his writings, partly because the writing needed future reworkings, and partly because he was forbidden to reveal certain things to the public.  God imparts knowledge line upon line, and we are simply not ready to receive new information until we have built up to it.  In the beginning, letters of Joseph Smith seem to indicate that he didn’t expect his Bible translation to be published.

Joseph’s account of Enoch receiving his commission to be a prophet relates to the scene of Jesus’ baptism, when the spirit descended.  His call is similar to that of Jeremiah and Moses in that he feels unworthy and incapable.  Enoch claims to be slow of speech, but God promises to supply him with words.  This report is very close to what is written in 2 Enoch 39:5 in the Book of Enoch.   We read in the Book of Moses that through the power given him of God, Enoch was able to move mountains and rivers.   The ancient Manaean account says the following: “The [Supreme] Life replied, Arise, take thy way to the source of the waters, turn it from its course. . . At this command Tavril [the angel speaking to Enoch] indeed turned the pure water from its course.”

Next in the Book of Moses, God makes it so Enoch is able to see with spiritual eyes, and he sees all the spirits of mankind.  In 1 Enoch it says, “God touched [Enoch’s] eyes and he saw heaven.”

*Read more and see the bibliography at “Ancient Affinities within the LDS Book of Enoch, Part 1,” by Jeffrey Bradshaw and David Larsen.

Learn about Jesus Christ in Mormonism.

Joseph Smith was a teenager when choosing a religion became something of a trend in his area. His own family became involved in the process of visiting churches and revivals to decide on a church and some of them had settled on a church. Joseph, however, could not seem to come to a decision. He wanted to find a church, but the information he received as he listened to sermons and spoke with ministers was contradictory. It didn’t make sense to him that they all said they were right but they didn’t agree on what was true. He wondered how anyone could really know the truth.

In the process of trying to decide how to identify the true church, he wondered if they were all wrong, but that was too hard to accept—he wanted one of them to be true. Finally, he began to study the Bible for clues. He was fourteen years old when he came across a scripture that would change his world and the lives of millions of people from his time to the present.

James 1:5 says that if you lack wisdom, you can ask of God, and He will give you what you lack. In other words, if you don’t know what is true, ask God. Who is more qualified to tell you what is true? God knew what church was true.

Joseph decided to take the question to God as the Bible suggested. He went into woods to pray, his first attempt at praying aloud. There he saw a vision of God and Jesus Christ. God introduced Jesus Christ and instructed Joseph to listen to Him. He asked which church was true—because he really wanted one to be true—and was told none was entirely correct and so he must not join any of them. Later, as an adult, he would receive an angel who would tutor him in preparation for being the prophet who led the restoration of the church.

He would tell a few others of his experience. In his youth, he did not anticipate the anger his account would arouse in the local ministers. Since all he had wanted was the truth, he likely presumed they would be excited to know what was true, but of course, they were not, since their careers revolved around their current churches. It is likely this experience caused him to be more cautious in revealing all the details of his experience.

He did not, as far as we know, put the account into writing until 1832, two years after the church was formed. He wrote this account in a book he used to record correspondence. Joseph was not well educated, having lived in areas without schools most of his life. His father had given him the basics of reading, writing, and math, but he had only three years of formal schooling as a child. Most of his time was spent helping his struggling family make a living, not getting an education.

Anyone who has tried to record an emotionally intense and very significant experience knows the frustration of getting the experience onto paper. Even skilled writers struggle with matching the emotional impact to the ability to write about it. For someone with little training in the written word, it is a nearly impossible task. Joseph wrote that no one really knew his history—he simply could not completely record it in a way that accurately conveyed it.

Steven C. Harper, an official historian for the Church and an adjunct professor at the Church-owned Brigham Young University, has spent extensive time researching the question of the five accounts of the vision. He has spoken with the leading experts in the subject and handled the original documents himself. He has written several books on the subject and recently wrote an article outlining some of his findings.

Steven C. Harper, “Listening to Joseph Smith’s First Vision,” Meridian Magazine

In the article, Harper explores one of the major points of controversy: How many beings did Joseph Smith see? His first account states that he saw the Lord. In 1838 and 1842, he writes that he saw two personages. The 1835 account, which is the most detailed concerning this event, says that he saw one personage and then another appeared. This account also mentions the presence of angels.

Each account was written for a different purpose and a different audience. As any writer or speaker knows, this impacts how much you reveal and how you word it. As an example, I often tell, when writing or speaking, of my first teaching assignment as a new church member. It’s a complex story and it teaches three distinct principles. I never tell the entire story. I select which events and which details to include based on the lesson I am teaching through that story. The fact that I leave out some important details does not mean they didn’t happen—it means they weren’t needed for that specific audience or lesson.

Harper notes that we don’t know that Joseph saw both beings at the same time or for the same amount of time. The picture traditionally shown is just a picture, not a photograph or movie of the actual events. It also appears Joseph didn’t know how, initially, to refer to the second personage since in the 1832 account, he wrote, “the <Lord> opened the heavens upon me and I saw the Lord.” The first instance was an insertion made after the initial sentence was written. It appears he decided to refer to the other personage as the Lord also and so was speaking of two beings, not one.

To fully understand the events of that day, we have to look beyond the specific words and into the heart of a young boy struggling to find the truth. The article referenced here goes into greater detail on that subject.

I have one request to make of the President and members of the society, that you search yourselves—the tongue is an unruly member—hold your tongues about things of no moment…Put a double watch over the tongue…The object is to make those not so good reform and return to the path of virtue that they may be numbered with the good…17

Joseph Smith was given great responsibility in life, responsibility that brought him in contact with mean and vile people—people who often showed no mercy. This treatment did not deaden the Prophet’s sensitivity to good and right, but increased it.

The power of God was in Joseph Smith, the surging power that can come only to a man who has faith in the Lord Jesus Christ and has proven his devotion in the fires of adversity. George Q. Cannon said of Joseph Smith:

Think of what he passed through! Think of his afflictions, and think of his dauntless character! Did any one ever see any lack in him of the power necessary to enable him to stand with dignity in the midst of his enemies, or lacking in dignity in the performance of his duties as a servant of the living God? God gave him peculiar power in this respect. He was filled with integrity to God; with such integrity as was not known among men. He was like an angel of God among them. Notwithstanding all that he had to endure, and the peculiar circumstances in which he was so often placed, the great responsibility that weighed constantly upon him, he never faltered; the feeling of fear or trembling never crossed him—at least he never exhibited it in his feelings or actions. God sustained him to the very last, and was with him and bore him off triumphant even in his death. 18

Joseph never let the Lord down and faltered rarely and only momentarily. Joseph bore witness of God under the most trying and dangerous circumstances and did the work of the Lord when it literally cost him tears, sweat, and blood. Joseph Smith would translate when his body cried out for food; the voice of his great spirit cried out stronger for knowledge and truth. His dedication, proven in several states, was not to go unrewarded. When Joseph Smith stepped into the presence of a man, that man knew that here was a representative of God. When Joseph Smith stood before a congregation, his muscular body pulsed with the spirit of God and his eyes penetrated the very souls of those who sat before him—friends and enemies.

All such in his persona and spirit created conversation about the greatness of Joseph Smith. What greatness? The greatness of a prophet, an intellectual, a leader of men, a husband and father, a son, a humanitarian—yes, all of these. But his true greatness lies in his relationship with his God. Joseph Smith, the representative of Jesus Christ, whose reaction from the first time he knelt in the grove of trees as a boy not yet fourteen years of age until he died a martyr by a mobster’s bullet when he was not yet thirty-nine years of age, was “Thy will and not mine be done.”

He did not enjoy persecution. He did not enjoy bearing burdens alone. He did not enjoy suffering, his own suffering or the suffering of loved ones. He did not enjoy privation, hunger, or hardship. He did not want to die. He had a relish for life. He cherished it perhaps as few men have. He did not want to leave his farm, his city, his wife, his unborn child. But Joseph’s response to all of this was “not my will, but thy will be done.”

Article adapted by Leon Hartshorn, Unformatted Source info: JOSEPH SMITH: PROPHET OF THE RESTORATION, by Leon R. Hartshorn.  Deseret Book 1970.

Footnotes:

15. Ibid., 6:286.
16. Ibid., 5:241.
17. Ibid., p. 20.
18. JD 23:362.

Additional Resources:

Joseph Smith: Prophet of the Restoration

Joseph Smith Papers Project

The Book of Mormon: Another Testament of Jesus Christ

The Lord Jesus Christ in Mormonism

Additional Articles in This Series:

Joseph Smith: A Man of Courage

Joseph Smith: A Prophet of God

A Voice of Gladness: Happiness through an Eternal Perspective

Parley P. Pratt wrote a vivid description of Joseph Smith and among other things emphasized the fact that Joseph Smith was “affable, had an unconscious smile and was cheerful.”

President Joseph Smith was in person tall and well built, strong and active; of a light complexion, light hair, blue eyes, very little beard, and of an expression peculiar to himself, on which the eye naturally rested with interest, and was never weary of beholding. His countenance was ever mild, affable, beaming with intelligence and benevolence; mingled with a look of interest and an unconscious smile, or cheerfulness, and entirely free from all restraint or affectation of gravity; and there was something connected with the serene and steady penetrating glance of his eye, as if he would penetrate the deepest abyss of the human heart, gaze into eternity, penetrate the heavens, and comprehend all worlds. 8

Among other things, a St. Louis reporter wrote:

“…The Prophet’s most remarkable feature is his eye. . . . His voice is low and soft and his smile, which is frequent, is agreeable.” 9

The fact that Joseph loved athletics and often relaxed by engaging in athletic contests is evident from entries in his journal such as the following:

“Played ball with the Brethren a short time.” 10

“I wrestled with William Wall, the most expert wrestler in Ramus, and threw him.” 11

“Rode out in the afternoon…and afterwards played ball with the boys.” 12

Joseph’s own account details why he was about to be cheerful, hopeful, pleasant, and engage in fun-filled activities:

Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven; and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things that say unto Zion: Behold, thy God reigneth! As the dews of Carmel, so shall the knowledge of God descend upon them!

And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfillment of the prophets—the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book!

Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel. . . .

Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King; And ye rivers and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy. And let the eternal creations declare his name forever and ever. 13

Joseph Smith’s perspective offers a reality that we should all develop. Perhaps it would be well for us who also on occasion have difficult decisions to make and have burdens to bear and occasionally have sorrow come uninvited into our lives—perhaps we should consider that which permitted Joseph to be cheerful, optimistic, and joyful. He had eternal perspective. He had viewed the eternal worlds and had seen the eternal possibilities of the patient, faithful person. He knew with certainty the reality of God and His Son. He knew the necessary price had been paid for our sins, and that through obedience we could dwell with God. That knowledge filled him with joy. Through the revelations of God to Joseph, and through his writings and teachings, we may also know and be filled with joy. How unfortunate that on occasion we lose sight and perspective of our eternal opportunities and, as a result, experience unhappiness. Joseph wrote the following concerning the purpose of our existence:

Happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God. 14

The Prophet knew that happiness was not necessarily the by-product of an undisturbed life—that happiness did not necessarily come because of the absence of difficulties. Rather, happiness is the result of a commitment to the Lord Jesus Christ and the privilege of being a recipient of the Holy Spirit, which brings peace, hope, and joy. This knowledge is not secret; it is attested to in the scriptures and in the teachings of prophets of God. But sometimes the reality of this truth is obscured by false philosophies and the enticements of the world. Some have the idea that the truly religious life is dull, drab, uninteresting. It would be difficult to find anything dull, drab, or uninteresting in the life of Joseph, the Prophet. His life from the beginning to end was literally crowded with excitement and challenge. The Lord does not direct his servants to the periphery but to the forefront of the battle of life. Everyone who truly wants to follow the Lord and Savior Jesus Christ will find a most interesting, meaningful, vital life. If the follower of Jesus will permit the intercession of the Holy Spirit into his personal life, that follower will immediately discover that his life will not be wasted in a meaningless expenditure of energy. The servant of God will be directed to participate in that which is truly meaningful—not meaningful by the consensus of a group or a committee, but meaningful by the witness of God who is the possessor of all knowledge. Happiness, it would seem, would almost of necessity have to result from a sure knowledge that one is engaged in something of importance to God, his fellowmen, and himself. It would also follow that such a person would have confidence in himself and have purpose in his life. Joseph Smith is a remarkable example of one who captured those things of most importance in life.

Article adapted by Leon Hartshorn, Unformatted Source info: JOSEPH SMITH: PROPHET OF THE RESTORATION, by Leon R. Hartshorn.  Deseret Book 1970

Footnotes:

8. Pratt, pp. 45-46

9. Evans, pp. 178-79

10. HC 5:260

11. Ibid., p. 302

12. Ibid., p. 307

13. D&C 128:19, 20, 22, 23

14. HC 5:134-35

Additional Resources:

Mormon Scripture

Meaning of Life

HistoryofMormonism.com

Additional Articles in This Series:

Joseph Smith: A Man of Courage

Joseph Smith: A Prophet of God

A Submissive Heart: Thy Will Be Done

Here is an excellent opportunity to view historically another incident that gives insight to what Joseph Smith was like. He did not appear to be offended. He took the question in stride. I feel he was honestly perplexed. He knew the revelations were from God. I have wondered if he truly ever thought of why they sounded as they sounded. He did not become defensive. He did not rebuke them for questioning a prophet of God. But he very simply suggested an approach to the problem, which he had utilized numerous times before. In essence his reply to the question was a candid “I don’t know” followed by the words, “Let’s ask the Lord.” They knelt with him and he petitioned God for the answer. The answer was received in an effective, forceful, but most unpretentious way. No angel appeared; no audible voice was heard. The Prophet simply said to his scribe, “Please record the following.” And then, speaking in measured sentences slow enough for a man to record the revelation in longhand, Joseph dictated the revelation as given to him by the Lord. But the answer sought is part of a comprehensive revelation of both warning and hope to the whole earth—a revelation that was to be known as the preface to the Book of Commandments and today is Section One of the Doctrine and Covenants. Verses 24-27 are the verses that directly answer the question Joseph asked of God:

Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. And inasmuch as they erred it might be made known; And inasmuch as they sought wisdom they might be instructed; And inasmuch as they sinned they might be chastened, that they might repent….

One would think that this amazing demonstration of the receiving of such a reasonable and satisfying answer would have silenced his questioners. But it did not, at least not all. William E. McLellan had had more formal education than any of the others. He was an impressive man. He continued to question Joseph. Again the Prophet sought the help of God. The revelation he received is a classic example of the principle stated by the Lord in the first revelation given that day to his servant. The Lord is interested in communicating with his children so they can understand and, if necessary, change their ways. The second revelation of the day is also in the Doctrine and Covenants and says rather simply:

Your eyes have been upon my servant Joseph Smith, Jun., and his language you have known; and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you;

Or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; But if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true. 5

William E. McLellan was selected as being, by the standards of the world, the wisest in the group, and his assignment was to write a revelation that would sound as good and make a contribution equal to the “least” revelation presented by Joseph Smith. Brother McLellan was a complete failure; he could not write anything that sounded like a revelation. The next day he manifested an attitude of meekness as he offered his sustaining vote and his apologies to the youthful prophet. Now, with the approval of the body of the priesthood, plans were quickly made and put into action for the publication of the new book of scripture.

Mob intervention delayed the publication of the book. By the time publication could be resumed, additional revelations had been received, and it was determined that a new title, “The Doctrine and Covenants,” would be more descriptive of the volume of modern day scripture. Joseph Smith’s humility in the foregoing situation is astonishing. His humble attitude is further reflected in a letter written by Joseph to the members of the Quorum of the Twelve while they were laboring in England:

How pleasing it is for brethren to dwell together in unity. Let the Saints of the Most High ever cultivate this principle, and the most glorious blessings must result, not only to them individually, but to the whole Church…

…There are many things of much importance, on which you ask counsel, but which I think you will be perfectly able to decide upon, as you are more conversant with the peculiar circumstances than I am; and I feel great confidence in your united wisdom; therefore you will excuse me for not entering into detail. If I should see anything that is wrong, I would take the privilege of making known my mind to you, and pointing out the evil. (Italics added.)

Beloved brethren, you must be aware in some measure of my feelings, when I contemplate the great work which is now rolling on, and the relationship which I sustain to it, while it is extending to distant lands, and thousands are embracing it. I realize in some measure my responsibility, and the need I have of support from above, and wisdom from on high, that I may be able to teach this people, which have now become a great people, the principles of righteousness, and lead them agreeably to the will of Heaven; so that they may be perfected, and prepared to meet the Lord Jesus Christ when He shall appear in great glory. Can I rely on your prayers to our Heavenly Father on my behalf and on all the prayers of all my brethren and sisters in England, (Whom having not seen, yet I love), that I may be enabled to escape every strategem of Satan, surmount every difficulty, and bring this people to the enjoyment of those blessings which are reserved for the righteous? I ask this at your hands in the name of the Lord Jesus Christ. (Italics added.)

In conclusion the Prophet says:

“…Let every selfish feeling be not only buried, but annihilated; and let love to God and man predominate… Let us realize that we are not to live to ourselves, but to God; by so doing the greatest blessing will rest upon us both in time and in eternity…Give my love to all the brethren and sisters and tell them I should have been pleased to come over to England to see them, but I am afraid that I shall be under necessity of remaining here for some time; therefore I give them a pressing invitation to come and see me. I remain, dear brethren, yours affectionately,

JOSEPH SMITH 6

Joseph Smith’s submissive nature permitted him to enjoy the companionship of the Spirit of the Lord and the resultant blessing of such a companionship.

Article adapted by Leon Hartshorn, Unformatted Source info: JOSEPH SMITH: PROPHET OF THE RESTORATION, by Leon R. Hartshorn.  Deseret Book 1970

Footnotes:

4. From a consideration of incomplete historical records, following is what I believe took place relative to the presentation of a new book of scripture and its ultimate acceptance. See also William E. Berrett, Teachings of the Doctrine and Covenants (Salt Lake City: Deseret Book Co., 1961) pp. 2-6.

5. D&C 67:5-8

6. HC 4:226-32

Additional Resources:

Mormon Scriptures

The Bible in Mormonism

Mormon Doctrine

Additional Articles in This Series:

Joseph Smith: A Man of Courage

A Voice of Gladness: Happiness through an Eternal Perspective

A Submissive Heart: Thy Will Be Done

He was completely involved in the progress of the Church. He was consumed by an idea. What others may have perceived as devastating, if not fatal, blows to the kingdom, Joseph Smith saw as temporary setbacks to a cause, which could not be stopped. Joseph Smith refused to be placed on the defensive, although the odds against success often seemed insurmountable. He retained the initiative.

Through his strong initiative to push the work forward, he suffered brutal treatment and heartbreaking defeats. However, amidst all this, his mind was ever active, planning a new phase of the development of the kingdom of God in the last days: a temple in Kirtland, Zion, Nauvoo the Beautiful, a gathering place in the west, a thousand years of peace.

Joseph understood in order for the growth of the Church to continue, it could go in only one direction—that was forward. At his death, he was still building Nauvoo into a major city of the West, devoting energy to a campaign for the presidency of the United States, and organizing explorers to seek out a location in the West where the Saints could move and become a mighty people.

Everything that Joseph went through and accomplished for The Church of Jesus Christ of Latter-day Saints, revealed a supreme characteristic of the Prophet Joseph: courage, remarkable courage. As a visionary man, a creative and energetic man, an optimistic man, an enthusiastic man-how can you help but be impressed with someone who is irrepressible?     With the call of being the prophet of the Restoration of the gospel of Jesus Christ, Joseph Smith took on a mantle of leadership that required courage. He asked his people to do nothing he would not do himself. The success of the Church depended upon the courage of Joseph Smith. Few have ever been faced with the fierce hate and determined opposition that Joseph faced. As great as his courage was, a courage that only a few have known, if it had been any less than it was, he would have failed.

Through his experiences, Joseph lived a life full of ups and downs. He experienced life. The good and the bad literally came tumbling upon him from all directions. He met life and its experiences head-on with uncommon courage and literally absorbed all of it. On occasions he was taken back, but only momentarily, and then he was again surging forward as though he were searching, hungering for additional experiences. He relished life as few men have. All of his senses—physical, mental and spiritual—were so attuned that little was missed.

Joseph Smith had developed the attributes to prepare him to experience life to the fullest. He had developed an amazing spiritual capacity, remarkable physical body, a keen mind, and a delightful sense of humor. He was completely unselfish and gave of himself spiritually, intellectually, physically, and emotionally. He was completely honest in all aspects of his personality. Joseph Smith honestly and openly expressed love. He honestly and openly expressed joy. He honestly and openly made public his weaknesses. He honestly and openly expressed his remorse.

Contrary to the will of the Lord, Joseph Smith allowed Martin Harris to take the first 116 pages of the Book of Mormon manuscript that had been translated. Martin lost them, and the Lord chastised Joseph severely. Joseph made no attempt to hide his error or the Lord’s rebuke. In fact, if one wants to read the account, it is in Sections three and ten of the Doctrine and Covenants—readily available for the entire world to read. This tells us something about Joseph. He did not try to hide his weaknesses. His reason for such honesty was that he desired to show his people how to live, how to love, how to feel, and how to react. He was more concerned with helping another by example than he was with improving his own image or building his own ego.

Deeply rooted in the life of the Prophet was his only concern about serving his Savior, Jesus Christ, just as Jesus was concerned only with serving his Father in Heaven. This attitude of Joseph’s taking his work seriously but himself lightly permitted him an attitude of freedom, a relaxed condition. He could be himself; sometimes carefree, sometimes intense, sometimes sad, sometimes lifted up in spiritual ecstasy. There were many dimensions to his personality—always sensitive, always concerned, always seeking to assist, in some way to bless another. Regarding the example of the Prophet Joseph, George A. Smith, his cousin, observed Joseph on the Zion’s Camp march and wrote:

The Prophet took a full share of the fatigues of the entire journey. In addition to the care of providing for the Camp and presiding over it, he walked most of the time and had a full proportion of blistered, bloody and sore feet, which was the natural result of walking from twenty-five to forty miles a day, in the hot season of the year.

But during the entire trip he never uttered a murmur; while most of the men in the Camp complained to him of sore toes, blistered feet, long drives, scanty provisions, poor quality of bread, bad corn dodger, frowzy butter, strong honey, maggoty bacon and cheese, etc. Even a dog could not bark at some men without their murmuring at Joseph. If they had to camp with bad water, it nearly caused a rebellion. Yet we were the Camp of Zion, and many of us were prayerless, thoughtless, careless, heedless, foolish, or devilish, and we did not know it. Joseph had to bear with us and tutor us like children. There were many, however, in the Camp who never murmured and who were always ready and willing to do as our leaders desired. 1

This is but one example of the leadership that Joseph Smith exemplified. Young though he was, he was like a father to Saints of all ages—a wise father, a loving father, filled with wisdom. The worthy model that he portrayed then and now draws upon his humility. He did not have time for petty thoughts. His mind was occupied with principles of salvation. The greatness of the thoughts crowded out self-pity, jealousy, meanness, and pride, Joseph Smith replaced any degrading thoughts with truth. He knew the truth and the truth made him free—free from fear, free from doubt, free from pessimism. The truth enabled him to live a life of courage and faith: “If I were sunk in the lowest pit of Nova Scotia, with the Rocky Mountains piled on me, I would hang on, exercise faith, and keep up good courage, and I would come out on top. 2” In a letter to John Smith the Prophet wrote:

“…I wrote these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. We feel to hope for the best, and determined to prepare for the worst. 3”

Such quotations reveal the determination of Joseph Smith to serve God until the end. God endowed him with strength and courage. He could look any man in the eye. This gave him power. There was no pretense in Joseph Smith. He was what he was and grateful to the Lord for what God had brought him to be. The credit was to the Lord, and Joseph praised his name.

Article adapted by Leon Hartshorn, Unformatted Source info: JOSEPH SMITH: PROPHET OF THE RESTORATION, by Leon R. Hartshorn.  Deseret Book 1970.

Footnotes:

1. Quoted in Evans, John Henty, Joseph Smith, an American Prophet (Salt Lake City: Deseret Book Co., 1966), pp. 117-18.

2. Quoted in Joseph Smith, an American Prophet, p. 9.

3. HC 6:485-86.

Additional Resources:

Joseph Smith: Prophet of the Restoration

Joseph Smith Papers Project

The Book of Mormon: Another Testament of Jesus Christ

The Lord Jesus Christ in Mormonism

Christ.org

Other Articles in this series:

Joseph Smith: A Prophet of God

A Voice of Gladness: Happiness through an Eternal Perspective

A Submissive Heart: Thy Will Be Done