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| Revelation given through Joseph Smith, at Manchester, New York, March 1830. HC 1:72—74. In his history the Prophet introduced it as "a commandment of God and not of man, to Martin Harris, given by him who is Eternal." | ||
4—5, All men must repent or suffer; 6—12, Eternal punishment is God's punishment; 13—20, Christ suffered for all, that they might not suffer if they would repent; 21—28, Preach the gospel of repentance; 29—41, Declare glad tidings. | ||
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D&C 19:1 I AM
aAlphaa and Omega,
bChrist the Lord; yea, even I am he, the
beginninga and the
end, the Redeemer of the cworld.
D&C 19:2 I, having accomplished and afinished the will of him whose I am, even the Father, concerning me—having done this that I might bsubdue all things unto myself— 3 Retaining all apower, even to the bdestroying of Satan and his works at the cend of the world, and the last great day of judgment, which I shall pass upon the inhabitants thereofa, djudging every man according to his eworks and the deeds which he hath done.
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1a I AM Alpha
... the beginning To have a beginning, a starting point implies
the marking of time for a duration of time. Now in eternity time is without
such beginning or end. Thus we must consider that this Alpha or beginning
which is being spoken of is that beginning or starting of Jehovah our God.
And it must be further considered that that start or beginning was when he
was first born in the spirit. And we know that he was the 'Firstborn' or the
Father in the spirit. Thus it was that he was the heir of the Father in all
things pertaining unto the Kingdom of the Father. This then is that beginning,
the start, that Alpha, for he was the Firstborn of the Father. And this is
that beginning from which time it is said that in the beginning was the Word,
and the Word was with God, meaning God the Father. And the Word was God,
meaning that by the power of the Father was his 'Firstborn' son made to be
God like unto the Father. And by that fulness of power which the Father did
bestow upon His Firstborn Son were the worlds made, that is the worlds of this
Second Estate. Thus the Son, by that power given him of the Father, is the
creator of all things in the heavens and in the earth pertaining to this
second Estate. And thus it is that the Son is the Father of Creation, even
the very Father of Heaven and Earth. For the Father gave power unto the Son
that He might have power to do all things pertaining unto this Second Estate,
this mortal estate, this temporal estate, even this very fallen and carnal
estate. And this because the Father had already become and obtained that
eternal status of immortality of being that Celestial being, yea, the Father
was beyond this mortal and fallen Second Estate. But is was for the spirits
of the children of the Father that this Estate was prepared all the heavens
and the worlds thereof. That through the passing through of this Second Estate
that God's children might become even as the Father is. But the Father could
not revert to a mortal and carnal estate such as this, being beyond it and
it being contrary to the very laws of Eternal Progress and Exaltation.
Therefore it was that the Father had to so choose and select one from amoung
us, His spirit children to stand and act in the stead of the Father in all
things pertaining unto this Second Estate. It required that it be one from
amoung us, the spirit children, that should minister unto all pertaining unto
this estate, having the power of the Father bestowed upon him, the very
fulness thereof, that He might be as it were God unto us of this Second
Estate. Thus was the proper heir choosen and selected to so become the
ministering God of this Second Estate, that he might stand in the stead of
the Father in all things and minister unto the children of the Father in all
things pertaining to this Estate and to be that mediator and advocate with
the Father for the benefit of men of this Second Estate. And thus it was
that the Son was the creator of all things and it was the Son who was also
called upon and selected to redeem all that he created, becoming both the
God and Redeemer of this Second Estate unto the the men of this estate,
standing between man and the Father, all things done by the Son as
commissioned and ordained by the Father unto the Son that he might do by
the children of the Father. For it needed to be that the God of this Second
Estate be of this Estate himself, that is being one of the Spirit Children
of the Father, that he might come down and condecsend unto being a part of
this Estate, being a spirit like unto all else which also had to come down
and be a part and partcile of this Estate, that he might perform that which
is required to redeem it and thus submit it unto himself in the name of the
Father to the glory of the Father, and bring man back into the presence of
the Father, leading them back to the Father as the way, the truth and the
light whereby fall man might find the way back to the presence of God their
Eternal Father. Thus it was that the Firstborn and Heir of the Father was
made God like unto the Father, being the express image of the Father that
we might have he who was made to be our God amoung us, even as it were
Emmanuel, he being the creator of all things pertaining unto this Second
Estate, yea, both the God of the Old Testament, acting as our God, though yet
in the spirit, and then to come down to redeem all that he had created by
the power of God, coming down and not only taking a body upon himself, but
doing so for the express purpose to perform that redeeming atonement which
would open the way by which all might return to the presence of God through
that atonement and redemption by suffering an infinite, eternal and divine
atonement for the sins of all his creations and this world that all through
him might return unto God. And thus it is that in the end thereof, meaning
that end of which we must all pass through back to the presence of the
Father is that end and final judgment by which we might become even AS GOD IS.
Thus is the Plan of Redemption, that Eternal Plan of Salvation and Exaltation,
even that Plan and Process of Eternal Progression whereby the children of
God might maturate and progress to becoming even AS GOD IS. Yea, thus Christ,
our Lord, Jehovah in whom Salvation is to be found, even Jesus stands at the
thesholds of eternity from all eternity unto all eternity. As in the sealing
rooms of the temple he stands as through whom we enter, being by whom we were
so created unto this Second Estate. He stands at that entrances represented by
the eternal reflections of those mirrors which reflect each other eternally.
He stands at both thresholds from all eternity to all eternity, from that
eternity before to that eternity to come as pertaining unto all things. And
he stand as the only way and means by which man may enter and pass through
this Second Estate and on to the way and path which leads to the next eternity
of salvation and exaltation. At those two portholes he stands unto us from
all eternity to all eternity as the only way and means by which men may pass,
and there is NO OTHER WAY given under heaven whereby men may pass which leads
back to the presence of God, THERE IS NO OTHER WAY! Thus the Son stands as
our God, our ONLY GOD, of this the Second Estate, having been placed there by
the very hand and power of the Father, that he might act according to the
benefit of men, the children of the Father, that they might maturate and
become even as the Father is, becoming as God, becoming one with God in that
mind and truth of all things which is the very nature of perfection by which
one must become to be even AS GOD IS.
3a the last great day of judgment, which I shall pass upon the inhabitants thereof In that great judgment council in heaven as seen by Zechariah in vision, Jesus the Great High priest was given in covenant that 'if he would walk in the ways of God the Father and keep his charge, then he, Jesus, would stand to judge God the Father's house and keep His courts' (Zechariah 3:7). Here Jesus Christ himself so states that he has done that which the Father had charged him and that he would so stand to judge the world, the inhabitance thereof'. Thus the covenant agreement was made in the preexistence, Jesus fulfilled the charge in his successful atonement, in D&C 19:1-3 Jesus proclaims he has so complied and achieved according to the covenant, and in the end of time his final judgment accroding to the promise of the Father will occur. |
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D&C 19:4 And surely every man must arepent or
bsuffer, for I, God, am cendless.
D&C 19:5 Wherefore, I arevoke not the judgments which I shall pass, but woes shall go forth, weeping, bwailing and gnashing of teeth, yea, to those who are found on my cleft hand.
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D&C 19:6 Nevertheless, it is anot written that there shall
be no end to this torment, but it is written bendless
ctorment.
D&C 19:7 Again, it is written aeternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name's glory.
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D&C 19:8 Wherefore, I will explain unto you this amystery,
for it is meet unto you to know even as mine apostles.
D&C 19:9 I speak unto you that are chosen in this thing, even as one, that you may enter into my arest. D&C 19:10 For, behold, the amystery of godliness, how great is it! For, behold, I am bendless, and the punishment which is given from my hand is endless cpunishment, for dEndless is my name. Wherefore— D&C 19:11 aEternal punishment is God's punishment. D&C 19:12 Endless punishment is God's punishment.
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D&C 19:13 Wherefore, I command you to repent, and keep the
acommandments which you have received by the hand of my
servant Joseph Smith, Jun., in my name.
D&C 19:14 And it is by my almighty power that you have received them; D&C 19:15 Therefore I command you to repent—repent, lest I asmite you by the rod of my moutha, and by my wrath, and by my anger, and your nsufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.
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D&C 19:16 For behold, I, God, have asuffered these things
for all, that they might not bsuffer if they would
crepent;
D&C 19:17 But if they would not repent they must asuffer even as I; D&C 19:18 Which asuffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might bnot drink the bitter cup, and shrink—
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D&C 19:19 Nevertheless, glory be to the Father, and I partook and
afinished my preparations unto the children of men.
D&C 19:20 Wherefore, I command you again to repent, lest I ahumble you with my almighty power; and that you bconfess your sins, lest you suffer these cpunishments of which I have spoken, of which in the smallest, yea, even in the least degree you have dtasted at the time I withdrew my Spirit.
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D&C 19:21 And I command you that you apreach naught but
repentance, and show bnot these things unto the world until
it is wisdom in me.
D&C 19:22 For they cannot abear meat now, but bmilk they must receive; wherefore, they must not know these things, lest they perish. D&C 19:23 aLearn of me, and listen to my words; bwalk in cmeekness of my Spirit, and you shall have dpeace in me. D&C 19:24 I am Jesus Christ; I acame by the bwill of the Father, and I do his will.
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D&C 19:25 And again, I command thee that thou shalt not
acovet they neighbor's wife; nor seek thy neighbor's life.
D&C 19:26 And again, I command thee that thou shalt not acovet thine own property, but impart freely to the printing of the Book of Mormon, which contains the btruth and the word of God— D&C 19:27 Which is my word to the aGentile, that soon it may go to the bJew, of whom the Lamanites are a cremnant, that they may believe the gospel, and look not for a dMessiah to come who has already come.
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D&C 19:28 And again, I command thee that thou shalt apray
bvocally as well as in thy heart; yea, before the world as
well as in secret, in public as well as in private.
D&C 19:29 And thou shalt adeclare glad tidings, yea, bpublish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see. D&C 19:30 And thou shalt do it with all humility, atrusting in me, breviling not against revilers.
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D&C 19:31 And of atenets thou shalt not talk, but thou
shalt declare repentance and bfaith on the Savior, and
cremission of sins by dbaptism, and by
efire, yea, even the fHoly Ghost.
D&C 19:32 Behold, this is a great and the last acommandment which I shall give unto you concerning this matter; for this shall suffice for thy daily walk, even unto the end of thy life. D&C 19:33 And misery thou shalt receive if thou wilt slight these acounsels, yea, even the destruction of thyself and property.
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D&C 19:34 aImpart a portion of thy property, yea, even
part of thy lands, and all save the support of thy afamily.
D&C 19:35 Pay the adebt thou hast bcontracted with the printer. Release thyself from cbondage.
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D&C 19:36 aLeave thy house and home, except when thou shalt
desire to see thy family;
D&C 19:37 And aspeak freely to all; yea, preach, exhort, declare the btruth, even with a loud voice, with a sound of rejoicing, crying—Hosanna, hosanna, blessed be the name of the Lord God!
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D&C 19:38 aPray always, and I will bpour
out my Spirit upon you, and great shall be your blessing—yea, even more
than if you should obtain ctreasures of earth and
corruptibleness to the extent thereof.
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D&C 19:39 Behold, canst thou read this without arejoicing
and lifting up thy heart for bgladness?
D&C 19:40 Or canst thou run about longer as a ablind guide? D&C 19:41 Or canst thou be ahumble and meek, and conduct thyself wisely before me? Yea, bcome unto me thy Savior. Amen.
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