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Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98. After suffering extreme persecutions in Missouri, the Lord gives this remarkable revelation to the Saints providing guidance on matters of civil government as well as personal and national defense. The standards set out here are peculiar and seem to stand in sharp contrast to the standards of the world, providing both challenges and opportunities for Latter-day Saints.

• D&C 98:1. The Lord starts by calling the Saints his friends, telling them not to be afraid, and offering them peace. Peace is the main theme of this revelation--how to obtain and maintain it. It is fitting that the revelations starts out with the Lord offering peace to his friends, reminding us that peace is a gift from God. As a gift from God, receipt of peace is conditional upon obedience to certain principles (cf. D&C 130:21). Section 98 outlines the principles we need to follow to obtain peace.

One of the first things we are to do to maintain peace after it is given to us, is to maintain a spirit of rejoicing and thanksgiving "evermore". By concentrating on the gifts we have been given from the Lord, our minds and hearts can be settled and we can maintain the peace that we have been given.

• D&C 98:2. We are told that we should wait patiently, even when we might be suffering, if we are to maintain peace in our hearts. We need to have faith that even though things may look bleak, our "prayers have entered into the ears of the Lord".

• D&C 98:3. The Lord promises to fulfill his promises to us, so that no matter how difficult our situation may appear, we can have faith in what he has promised us—and rejoice and give thanks for it. Not only will he fulfill his words to us, but he will take the afflictions that we bear, and make them "work together for [our] good."

• D&C 98:4. Here the Lord outlines his standard for good laws and government. Apparently, it is most important to the Lord that people be able to "do all things whatsoever [he] commands them."

• D&C 98:5. After declaring that his primary concern is that people be able to obey him, the Lord here decrees that any constitutional law that allows people to be able to fully obey the Lord "belongs to all mankind, and is justifiable." Sometimes, we may be tempted to read this as stating that all constitutional laws are justifiable, but that isn't what this verse says. It clearly states that only constitutional laws that allow people to freely obey God are justified.

• D&C 98:7. Having declared constitutional laws that uphold our ability to obey the Lord as the only ones that are justifiable, here the Lord goes further in stating that any law that does more or less than this "cometh of evil." While it might seem apparent that any law that doesn't uphold this freedom would be less than justifiable, it may be harder to determine how a law might not be justifiable if it does "more...than this."

• D&C 98:8. The Lord shows us here that while we are created to be free, it is the exercise of just laws that helps maintain our freedom. We are not radically free to do whatever we wish, but need to obey laws that sustain the ability of all to be free.

• D&C 98:9-10. In continuing his revelation of peaceful government and self defense, the Lord uses these verses to outline the importance of choosing righteous leaders.

• D&C 98:9. Here the Lord repeats the counsel from Prov 29:2 about wicked rulers. In order to maintain peace, it is important to avoid wicked rulers.

• D&C 98:10. In order to avoid wicked rulers, here the Lord counsels us to choose rulers that are honest and wise. The Lord does not put a higher standard of righteousness here on the ruler, only specifying that a ruler be honest and wise. We are to "uphold" or sustain our honest and wise rulers, but reminded that any ruler that is not honest and wise, or anyone who does not support honest and wise rulers "cometh of evil".

This standard of honesty and wisdom seems to fly in the face of the normal standards, even within "enlightened" democratic societies, where we expect our leaders to be politicians and to dissemble the truth in order to obtain and maintain office. Modern electoral politics often emphasizes political party loyalty and promises of political favors, neither of which are supported here by the Lord, who clearly states that standards above or below those of honesty and wisdom "cometh of evil".

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:1. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:2. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:4-5. How can we judge whether a law is justifiable before the Lord? Are there constitutional laws that are not justifiable?

• D&C 98:7. How might a law fail to be justified by seeking to do more or less than the Lord desires?

• D&C 98:10. How does the Lord's standard of "honest and wise" differ from modern political standards for elected leaders?

• D&C 98:10. How might a failure to personally uphold "honest and wise" leaders come of evil?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Section 98                      Next page: Verses 98:11-22

Home > Doctrine & Covenants > Section 98 > Verses 98:1-10
Previous page: Section 98                      Next page: Verses 98:11-22

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98. After suffering extreme persecutions in Missouri, the Lord gives this remarkable revelation to the Saints providing guidance on matters of civil government as well as personal and national defense. The standards set out here are peculiar and seem to stand in sharp contrast to the standards of the world, providing both challenges and opportunities for Latter-day Saints.

• D&C 98:1. The Lord starts by calling the Saints his friends, telling them not to be afraid, and offering them peace. Peace is the main theme of this revelation--how to obtain and maintain it. It is fitting that the revelations starts out with the Lord offering peace to his friends, reminding us that peace is a gift from God. As a gift from God, receipt of peace is conditional upon obedience to certain principles (cf. D&C 130:21). Section 98 outlines the principles we need to follow to obtain peace.

One of the first things we are to do to maintain peace after it is given to us, is to maintain a spirit of rejoicing and thanksgiving "evermore". By concentrating on the gifts we have been given from the Lord, our minds and hearts can be settled and we can maintain the peace that we have been given.

• D&C 98:2. We are told that we should wait patiently, even when we might be suffering, if we are to maintain peace in our hearts. We need to have faith that even though things may look bleak, our "prayers have entered into the ears of the Lord".

• D&C 98:3. The Lord promises to fulfill his promises to us, so that no matter how difficult our situation may appear, we can have faith in what he has promised us—and rejoice and give thanks for it. Not only will he fulfill his words to us, but he will take the afflictions that we bear, and make them "work together for [our] good."

• D&C 98:4. Here the Lord outlines his standard for good laws and government. Apparently, it is most important to the Lord that people be able to "do all things whatsoever [he] commands them."

• D&C 98:5. After declaring that his primary concern is that people be able to obey him, the Lord here decrees that any constitutional law that allows people to be able to fully obey the Lord "belongs to all mankind, and is justifiable." Sometimes, we may be tempted to read this as stating that all constitutional laws are justifiable, but that isn't what this verse says. It clearly states that only constitutional laws that allow people to freely obey God are justified.

• D&C 98:7. Having declared constitutional laws that uphold our ability to obey the Lord as the only ones that are justifiable, here the Lord goes further in stating that any law that does more or less than this "cometh of evil." While it might seem apparent that any law that doesn't uphold this freedom would be less than justifiable, it may be harder to determine how a law might not be justifiable if it does "more...than this."

• D&C 98:8. The Lord shows us here that while we are created to be free, it is the exercise of just laws that helps maintain our freedom. We are not radically free to do whatever we wish, but need to obey laws that sustain the ability of all to be free.

• D&C 98:9-10. In continuing his revelation of peaceful government and self defense, the Lord uses these verses to outline the importance of choosing righteous leaders.

• D&C 98:9. Here the Lord repeats the counsel from Prov 29:2 about wicked rulers. In order to maintain peace, it is important to avoid wicked rulers.

• D&C 98:10. In order to avoid wicked rulers, here the Lord counsels us to choose rulers that are honest and wise. The Lord does not put a higher standard of righteousness here on the ruler, only specifying that a ruler be honest and wise. We are to "uphold" or sustain our honest and wise rulers, but reminded that any ruler that is not honest and wise, or anyone who does not support honest and wise rulers "cometh of evil".

This standard of honesty and wisdom seems to fly in the face of the normal standards, even within "enlightened" democratic societies, where we expect our leaders to be politicians and to dissemble the truth in order to obtain and maintain office. Modern electoral politics often emphasizes political party loyalty and promises of political favors, neither of which are supported here by the Lord, who clearly states that standards above or below those of honesty and wisdom "cometh of evil".

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:1. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:2. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:4-5. How can we judge whether a law is justifiable before the Lord? Are there constitutional laws that are not justifiable?

• D&C 98:7. How might a law fail to be justified by seeking to do more or less than the Lord desires?

• D&C 98:10. How does the Lord's standard of "honest and wise" differ from modern political standards for elected leaders?

• D&C 98:10. How might a failure to personally uphold "honest and wise" leaders come of evil?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Section 98                      Next page: Verses 98:11-22

Home > Doctrine & Covenants > Section 98 > Verses 98:11-22
Previous page: Verses 98:1-10                      Next page: Verses 98:23-32

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:11-15. After setting clear and unambigous standards for civil laws and the selection of leaders, the Lord sets forth the standards of behavior expected of those who seek to be "worth of [the Lord]" (verse 15). These standards require not only a willingness to lay down one's life to follow the word of the Lord, but to live "by every word which proceedeth forth out of the mouth of God" (verse 11).

• D&C 98:11. This verse sets forth the standard of living for all Saints. First, we are expected to "forsake all evil." Some of the things that come of evil, such as bad laws and wicked rulers, were outlined in previous verses. Here we are told to forsake all evil. And more than that, we are told to "cleave unto all good." It isn't enough to avoid evil, we have to actively embrace that which is good.

Beyond forsaking evil and cleaving unto the good, the ultimate standard of behavior for Latter-day Saints is living by every word which proceedeth forth out of the mouth of God." This implies following the words of living prophets, as well as trying to best apply scriptural counsel given to Saints in past dispensations.

• D&C 98:12. After proving his standard for our behavior, the Lord explains his purpose in setting this standard--to try us and prove us. While the Lord expects us to do everything he commands, he here reminds us that he doesn't expect us to do everything at once, but that if we are faithful, we will be given hiw word "line upon line." As we are faithful in living by his word, he gives us more of his word, to "prove us" or test how much we are willing to accept.

• D&C 98:13. Here the Lord shows us how far this testing may go--all the way to our potentially being called to lay down our lives. While many Saints may be willing to lay down their life, it appears here that this is only expected in extreme cases as an ultimate test. What seems to be more important here is to make the sacrifices needed to "live by every word" as we are given it "line upon line." We can't short cut the process of gradual and increasing obedience by a one-time sacrifice or martyrdom. What is important are the day to day trials and tests.

Those that are called to lay down their lives, or lose their lives while following the Lord, are promised eternal life. Not as a call to self-sacrifice oneself, but as a comfort, a reminder, to ease the hearts of those who might be suffering.

• D&C 98:14. Here the Lord seems to shift the focus of the revelation. While the prior verses are explaining the importance of obedience, here he takes that promise of eternal life for those who lose their lives while following him, and uses it to give peace of heart to those worried about their enemies. Here he says, don't worry about your enemies. If we are killed while "abiding" in his covenant, then we will have proven ourselves worthy. So, true Saints aren't to be afraid if they follow the Lord. The worst that enemies can do to them is to kill them and send them to their eternal reward.

• D&C 98:15. While the Saints shouldn't fear death or their enemies, here the Lord outlines the true nature of the test, and perhaps something to be more afraid of: if we don't abide in the covenent, if we don't live by every word, then we will not be found worthy of him. This is the true test. Will we do whatever he says, even if it means laying down our life, or will we fail to do that and be found unworthy.

• D&C 98:16-22. After explaining the true nature of our test as Latter-day Saints--will we live by every word that proceeds from the mouth of God, even to the laying down of our lives, or will we set other lower standards and be found not worthy--the Lord here sets out the political application of this principle. This political standard would seem to offer a challenge to Latter-day Saints, since it differs in many ways from that of modern governments.

• D&C 98:16. After being told not to fear our enemies, and that we should be more willing to die than to disobey the word of the Lord, the Lord here outlines the political mission of Latter-day Saints. We are told to renounce war and proclaim peace. Rather than fear our enemies and attack them, we are to forsake this evil and cleave unto the good, which in the Lord here states to be diligently turning the hearts of the children to the fathers, and the hearts of the fathers to the children. Modern Saints do not have time for warfare, because they need to be spending their time saving the world by performing holy priesthood ordinances.

• D&C 98:17. In addition to the saving ordinances of baptism for the living and the dead, Saints are to spend their time as missionaries. This involves not just the Gentile nations, but specifically working to turn the hearts of the Jews unto the prophets. Rather than fear our enemies, and supporting warfare, the Latter-day Saint mission to the Jews is to help them more fully embrace the words of the prophets.

The Lord states that if we don't do this, if we do not forsake and renounce war to perform the holy ordinances needed by the world, the whole earth will be cursed. As Latter-day Saints, the political and moral outcomes of our failure to follow every word of the Lord, appears to be global pain and suffering.

• D&C 98:18. However, the Lord doesn't want us to dwell on this negative vision. He doesn't want our hearts to be troubled. He wants us to be anxiously engaged in the work that he has outlined for us, and for us to have faith in him and the eternal kingdom that he will establish, where there is a place for all of us.

• D&C 98:20. While we are to take comfort in our relationship to the Lord and his promises, we shouldn't take comfort in our status as members of the Church. Here the Lord expreses his displeasure with Church members who have not forsaken their sins as required in the above verses. The Lord is displeases with their pride and covetousness. He had given the Saints "words of wisdom and eternal life" in Kirtland, including initial temple ordinances, and many had refused to follow these additional words as they proceeded from his mouth.

• v 21-25: After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks.

• D&C 98:21. After telling the Saints that he is displeased with many who did not follow his "words of wisdom and eternal life" offered in Kirtland (verses 19-20), the Lord seems to imply that some of the suffering experienced by the Saints in Missouri is a result of this disobedience. Here the Lord reminds them that if they will not obey his counsels, he will "chasten" them in an attempt to get them to repent. In this case, it would appear that by not following his counsel, he was unable to protect the Saints in Missouri, so the Saints may have brought some of the "chastening" upon themselves by denying the Lord the opportunity to protect them.

• D&C 98:22. While the Saints were buffeted by their enemies in Missouri because they wouldn't follow the revelations given to them in Kirtland, here the Lord reminds them that if they will follow him, he will protect them by turning "away all wrath and indignation from you" to such a degree that "the gates of hell shall not prevail against you." The Lord will protect the Saints if they follow his words. If they do not follow his words, they are left to depend upon their own strength, and will suffer the consequences.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:11. What challenges face Latter-day Saints seeking to obey the commandment to "forsake all evil and cleave unto all good" in our modern world?

• D&C 98:11, 14. Does the Lord really expect us to do whatever it takes to obey his word, even to the laying down of our lives, if we are to be found worthy?

• D&C 98:13-14. In what ways might we be willing to lay down our lives, but not willing to otherwise "live by every word which proceedeth forth out of the mouth of God"?

• D&C 98:14. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:16. How can Latter-day Saints renounce war and proclaim peace?

• D&C 98:16. How does this commandment to renounce war and proclaim peace relate to our expectation to support "honest and wise" rulers (verse 10) or to being subject to our political leaders?

• D&C 98:16. Could one of the evils that comes from not choosing and upholding "honest and wise" rulers be that dishonest or unwise rulers may lead us to war without justification from the Lord?

• D&C 98:17. How might the whole earth be cursed if Latter-day Saints do not renounce war and proclaim peace?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 98:1-10                      Next page: Verses 98:23-32

Home > Doctrine & Covenants > Section 98 > Verses 98:11-22
Previous page: Verses 98:1-10                      Next page: Verses 98:23-32

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:11-15. After setting clear and unambigous standards for civil laws and the selection of leaders, the Lord sets forth the standards of behavior expected of those who seek to be "worth of [the Lord]" (verse 15). These standards require not only a willingness to lay down one's life to follow the word of the Lord, but to live "by every word which proceedeth forth out of the mouth of God" (verse 11).

• D&C 98:11. This verse sets forth the standard of living for all Saints. First, we are expected to "forsake all evil." Some of the things that come of evil, such as bad laws and wicked rulers, were outlined in previous verses. Here we are told to forsake all evil. And more than that, we are told to "cleave unto all good." It isn't enough to avoid evil, we have to actively embrace that which is good.

Beyond forsaking evil and cleaving unto the good, the ultimate standard of behavior for Latter-day Saints is living by every word which proceedeth forth out of the mouth of God." This implies following the words of living prophets, as well as trying to best apply scriptural counsel given to Saints in past dispensations.

• D&C 98:12. After proving his standard for our behavior, the Lord explains his purpose in setting this standard--to try us and prove us. While the Lord expects us to do everything he commands, he here reminds us that he doesn't expect us to do everything at once, but that if we are faithful, we will be given hiw word "line upon line." As we are faithful in living by his word, he gives us more of his word, to "prove us" or test how much we are willing to accept.

• D&C 98:13. Here the Lord shows us how far this testing may go--all the way to our potentially being called to lay down our lives. While many Saints may be willing to lay down their life, it appears here that this is only expected in extreme cases as an ultimate test. What seems to be more important here is to make the sacrifices needed to "live by every word" as we are given it "line upon line." We can't short cut the process of gradual and increasing obedience by a one-time sacrifice or martyrdom. What is important are the day to day trials and tests.

Those that are called to lay down their lives, or lose their lives while following the Lord, are promised eternal life. Not as a call to self-sacrifice oneself, but as a comfort, a reminder, to ease the hearts of those who might be suffering.

• D&C 98:14. Here the Lord seems to shift the focus of the revelation. While the prior verses are explaining the importance of obedience, here he takes that promise of eternal life for those who lose their lives while following him, and uses it to give peace of heart to those worried about their enemies. Here he says, don't worry about your enemies. If we are killed while "abiding" in his covenant, then we will have proven ourselves worthy. So, true Saints aren't to be afraid if they follow the Lord. The worst that enemies can do to them is to kill them and send them to their eternal reward.

• D&C 98:15. While the Saints shouldn't fear death or their enemies, here the Lord outlines the true nature of the test, and perhaps something to be more afraid of: if we don't abide in the covenent, if we don't live by every word, then we will not be found worthy of him. This is the true test. Will we do whatever he says, even if it means laying down our life, or will we fail to do that and be found unworthy.

• D&C 98:16-22. After explaining the true nature of our test as Latter-day Saints--will we live by every word that proceeds from the mouth of God, even to the laying down of our lives, or will we set other lower standards and be found not worthy--the Lord here sets out the political application of this principle. This political standard would seem to offer a challenge to Latter-day Saints, since it differs in many ways from that of modern governments.

• D&C 98:16. After being told not to fear our enemies, and that we should be more willing to die than to disobey the word of the Lord, the Lord here outlines the political mission of Latter-day Saints. We are told to renounce war and proclaim peace. Rather than fear our enemies and attack them, we are to forsake this evil and cleave unto the good, which in the Lord here states to be diligently turning the hearts of the children to the fathers, and the hearts of the fathers to the children. Modern Saints do not have time for warfare, because they need to be spending their time saving the world by performing holy priesthood ordinances.

• D&C 98:17. In addition to the saving ordinances of baptism for the living and the dead, Saints are to spend their time as missionaries. This involves not just the Gentile nations, but specifically working to turn the hearts of the Jews unto the prophets. Rather than fear our enemies, and supporting warfare, the Latter-day Saint mission to the Jews is to help them more fully embrace the words of the prophets.

The Lord states that if we don't do this, if we do not forsake and renounce war to perform the holy ordinances needed by the world, the whole earth will be cursed. As Latter-day Saints, the political and moral outcomes of our failure to follow every word of the Lord, appears to be global pain and suffering.

• D&C 98:18. However, the Lord doesn't want us to dwell on this negative vision. He doesn't want our hearts to be troubled. He wants us to be anxiously engaged in the work that he has outlined for us, and for us to have faith in him and the eternal kingdom that he will establish, where there is a place for all of us.

• D&C 98:20. While we are to take comfort in our relationship to the Lord and his promises, we shouldn't take comfort in our status as members of the Church. Here the Lord expreses his displeasure with Church members who have not forsaken their sins as required in the above verses. The Lord is displeases with their pride and covetousness. He had given the Saints "words of wisdom and eternal life" in Kirtland, including initial temple ordinances, and many had refused to follow these additional words as they proceeded from his mouth.

• v 21-25: After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks.

• D&C 98:21. After telling the Saints that he is displeased with many who did not follow his "words of wisdom and eternal life" offered in Kirtland (verses 19-20), the Lord seems to imply that some of the suffering experienced by the Saints in Missouri is a result of this disobedience. Here the Lord reminds them that if they will not obey his counsels, he will "chasten" them in an attempt to get them to repent. In this case, it would appear that by not following his counsel, he was unable to protect the Saints in Missouri, so the Saints may have brought some of the "chastening" upon themselves by denying the Lord the opportunity to protect them.

• D&C 98:22. While the Saints were buffeted by their enemies in Missouri because they wouldn't follow the revelations given to them in Kirtland, here the Lord reminds them that if they will follow him, he will protect them by turning "away all wrath and indignation from you" to such a degree that "the gates of hell shall not prevail against you." The Lord will protect the Saints if they follow his words. If they do not follow his words, they are left to depend upon their own strength, and will suffer the consequences.

Unanswered questions

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Prompts for life application

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Prompts for further study

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• D&C 98:11. What challenges face Latter-day Saints seeking to obey the commandment to "forsake all evil and cleave unto all good" in our modern world?

• D&C 98:11, 14. Does the Lord really expect us to do whatever it takes to obey his word, even to the laying down of our lives, if we are to be found worthy?

• D&C 98:13-14. In what ways might we be willing to lay down our lives, but not willing to otherwise "live by every word which proceedeth forth out of the mouth of God"?

• D&C 98:14. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:16. How can Latter-day Saints renounce war and proclaim peace?

• D&C 98:16. How does this commandment to renounce war and proclaim peace relate to our expectation to support "honest and wise" rulers (verse 10) or to being subject to our political leaders?

• D&C 98:16. Could one of the evils that comes from not choosing and upholding "honest and wise" rulers be that dishonest or unwise rulers may lead us to war without justification from the Lord?

• D&C 98:17. How might the whole earth be cursed if Latter-day Saints do not renounce war and proclaim peace?

Resources

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Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Summary

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Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:11-15. After setting clear and unambigous standards for civil laws and the selection of leaders, the Lord sets forth the standards of behavior expected of those who seek to be "worth of [the Lord]" (verse 15). These standards require not only a willingness to lay down one's life to follow the word of the Lord, but to live "by every word which proceedeth forth out of the mouth of God" (verse 11).

• D&C 98:11. This verse sets forth the standard of living for all Saints. First, we are expected to "forsake all evil." Some of the things that come of evil, such as bad laws and wicked rulers, were outlined in previous verses. Here we are told to forsake all evil. And more than that, we are told to "cleave unto all good." It isn't enough to avoid evil, we have to actively embrace that which is good.

Beyond forsaking evil and cleaving unto the good, the ultimate standard of behavior for Latter-day Saints is living by every word which proceedeth forth out of the mouth of God." This implies following the words of living prophets, as well as trying to best apply scriptural counsel given to Saints in past dispensations.

• D&C 98:12. After proving his standard for our behavior, the Lord explains his purpose in setting this standard--to try us and prove us. While the Lord expects us to do everything he commands, he here reminds us that he doesn't expect us to do everything at once, but that if we are faithful, we will be given hiw word "line upon line." As we are faithful in living by his word, he gives us more of his word, to "prove us" or test how much we are willing to accept.

• D&C 98:13. Here the Lord shows us how far this testing may go--all the way to our potentially being called to lay down our lives. While many Saints may be willing to lay down their life, it appears here that this is only expected in extreme cases as an ultimate test. What seems to be more important here is to make the sacrifices needed to "live by every word" as we are given it "line upon line." We can't short cut the process of gradual and increasing obedience by a one-time sacrifice or martyrdom. What is important are the day to day trials and tests.

Those that are called to lay down their lives, or lose their lives while following the Lord, are promised eternal life. Not as a call to self-sacrifice oneself, but as a comfort, a reminder, to ease the hearts of those who might be suffering.

• D&C 98:14. Here the Lord seems to shift the focus of the revelation. While the prior verses are explaining the importance of obedience, here he takes that promise of eternal life for those who lose their lives while following him, and uses it to give peace of heart to those worried about their enemies. Here he says, don't worry about your enemies. If we are killed while "abiding" in his covenant, then we will have proven ourselves worthy. So, true Saints aren't to be afraid if they follow the Lord. The worst that enemies can do to them is to kill them and send them to their eternal reward.

• D&C 98:15. While the Saints shouldn't fear death or their enemies, here the Lord outlines the true nature of the test, and perhaps something to be more afraid of: if we don't abide in the covenent, if we don't live by every word, then we will not be found worthy of him. This is the true test. Will we do whatever he says, even if it means laying down our life, or will we fail to do that and be found unworthy.

• D&C 98:16-22. After explaining the true nature of our test as Latter-day Saints--will we live by every word that proceeds from the mouth of God, even to the laying down of our lives, or will we set other lower standards and be found not worthy--the Lord here sets out the political application of this principle. This political standard would seem to offer a challenge to Latter-day Saints, since it differs in many ways from that of modern governments.

• D&C 98:16. After being told not to fear our enemies, and that we should be more willing to die than to disobey the word of the Lord, the Lord here outlines the political mission of Latter-day Saints. We are told to renounce war and proclaim peace. Rather than fear our enemies and attack them, we are to forsake this evil and cleave unto the good, which in the Lord here states to be diligently turning the hearts of the children to the fathers, and the hearts of the fathers to the children. Modern Saints do not have time for warfare, because they need to be spending their time saving the world by performing holy priesthood ordinances.

• D&C 98:17. In addition to the saving ordinances of baptism for the living and the dead, Saints are to spend their time as missionaries. This involves not just the Gentile nations, but specifically working to turn the hearts of the Jews unto the prophets. Rather than fear our enemies, and supporting warfare, the Latter-day Saint mission to the Jews is to help them more fully embrace the words of the prophets.

The Lord states that if we don't do this, if we do not forsake and renounce war to perform the holy ordinances needed by the world, the whole earth will be cursed. As Latter-day Saints, the political and moral outcomes of our failure to follow every word of the Lord, appears to be global pain and suffering.

• D&C 98:18. However, the Lord doesn't want us to dwell on this negative vision. He doesn't want our hearts to be troubled. He wants us to be anxiously engaged in the work that he has outlined for us, and for us to have faith in him and the eternal kingdom that he will establish, where there is a place for all of us.

• D&C 98:20. While we are to take comfort in our relationship to the Lord and his promises, we shouldn't take comfort in our status as members of the Church. Here the Lord expreses his displeasure with Church members who have not forsaken their sins as required in the above verses. The Lord is displeases with their pride and covetousness. He had given the Saints "words of wisdom and eternal life" in Kirtland, including initial temple ordinances, and many had refused to follow these additional words as they proceeded from his mouth.

• v 21-25: After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks.

• D&C 98:21. After telling the Saints that he is displeased with many who did not follow his "words of wisdom and eternal life" offered in Kirtland (verses 19-20), the Lord seems to imply that some of the suffering experienced by the Saints in Missouri is a result of this disobedience. Here the Lord reminds them that if they will not obey his counsels, he will "chasten" them in an attempt to get them to repent. In this case, it would appear that by not following his counsel, he was unable to protect the Saints in Missouri, so the Saints may have brought some of the "chastening" upon themselves by denying the Lord the opportunity to protect them.

• D&C 98:22. While the Saints were buffeted by their enemies in Missouri because they wouldn't follow the revelations given to them in Kirtland, here the Lord reminds them that if they will follow him, he will protect them by turning "away all wrath and indignation from you" to such a degree that "the gates of hell shall not prevail against you." The Lord will protect the Saints if they follow his words. If they do not follow his words, they are left to depend upon their own strength, and will suffer the consequences.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

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Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:11. What challenges face Latter-day Saints seeking to obey the commandment to "forsake all evil and cleave unto all good" in our modern world?

• D&C 98:11, 14. Does the Lord really expect us to do whatever it takes to obey his word, even to the laying down of our lives, if we are to be found worthy?

• D&C 98:13-14. In what ways might we be willing to lay down our lives, but not willing to otherwise "live by every word which proceedeth forth out of the mouth of God"?

• D&C 98:14. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?

• D&C 98:16. How can Latter-day Saints renounce war and proclaim peace?

• D&C 98:16. How does this commandment to renounce war and proclaim peace relate to our expectation to support "honest and wise" rulers (verse 10) or to being subject to our political leaders?

• D&C 98:16. Could one of the evils that comes from not choosing and upholding "honest and wise" rulers be that dishonest or unwise rulers may lead us to war without justification from the Lord?

• D&C 98:17. How might the whole earth be cursed if Latter-day Saints do not renounce war and proclaim peace?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Summary

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Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:23-32. After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks. In these verses the Lord continues to offer his standard for dealing with personal attacks. Rather than justify revenge or retaliatory strikes, the Lord counsels the Saints to bear these attacks patiently, suggesting that it is even better for them to be killed than to seek violent retribution.

• D&C 98:23. Here the Lord give counsel on how to deal with attacks upon our families. Remembering that the purpose of this revelation is to show us how to maintain peace, and that this is dependent upon our being willing to do whatever we are commanded, even if it means that we have to experience some suffering, this counsel is not that we should heartily defend ourselves in all circumstances, but that we should follow a different approach when personally attacked. The Lord specifically says that if we are attacked, and we bear it, we will be rewarded. Earlier, the Lord reminded the Saints of the rewards awaiting us in the mansions he has prepared for us. We are to keep our mind on those rewards, rather than on retaliating if we are attacked.

• D&C 98:24. While some may read this verse to imply that if you don't patiently bear a personal attack, you are justified in fighting back or defending yourself, the Lord seems to be saying here that if you don't bear it patiently, then the attack may be seen as a "just measure" against you. The wording is a bit vague here, but in any case, within the context of the whole section, this verse does not seem to offer a clear justification for self defense.

This counsel would appear to stand in sharp contrast to the legal standards of many modern societies, where violence is often justified in defending oneself or others from attack. One way of reading this verse might be that even if you are justified by law in defending yourself from attack, you will lose any blessings you might have recieved from bearing it patiently. You might be legally justified, but by not bearing it, you may fail to "follow every word" and risk being found unworthy by the Lord.

• D&C 98:25. After being attacked once, we are still told that we will be rewarded if we bear a second attack. We are not to "revile" against our enemy, but bear it patiently. If we do so, we will be blessed a "hundredfold". The Lord realizes that this is not easy to do. It isn't easy to be patient when attacked. That is why the rewards are so great if we do.

• D&C 98:26. Here the Lord counsels to patiently bear even a third attack by an enemy. Again, this standard may be higher than legal standards in many modern societies. However, with a higher standard comes a higher reward. After having our reward magnified "an hundredfold" after a second attack, patiently bearing a third attack has the effect of doubling that already magnified blessing four times.

• D&C 98:27. Here the Lord reminds the Saints that he has seen their suffering, and that if they bear these attacks, their attackers will bear an eternal punishment for their attacks. But even here, the Lord offers the possibility of attackers turning from their ways and repenting. The Lord seems to be more interested in helping attackers to repent, than in helping those attacked seek revenge upon their attackers.

• D&C 98:28. After being attacked three times, we are still counseled not to seek revenge. Instead, we are told to warn our attackers in the name of the Lord, to desist from attacking us or our posterity. By warning in the name of the Lord, we are making it as clear as possible what the stakes are for our attackers. The Lord wants them to have the chance to repent. By making it clear that the Lord is opposed to their actions, he gives them an additional opportunity to change their behavior.

• D&C 98:29. After suffering three attacks and warning our enemies not to attack us, we are still not commanded to seek revenge if we are attacked a fourth time. Instead, the Lord says that he places the enemy in our hands. While some may see this as a justification for defending oneself with violence or even seeking revenge, the Lord still suggests that there are other better options.

• D&C 98:30. While a fourth attack by an enemy after a warning in the name of the Lord to desist places the enemy into our hands, the Lord here suggests that it might still be better to forgive the attack.

• D&C 98:31. Here the Lord offers a final word on dealing with personal enemies. Rather than commanding us to seek revenge or retribution, he seems to indicate that he won't hold anything against a Latter-day Saint who attacks an enemy after patiently bearing four attacks and offering a warning to the enemy in the name of the Lord. However, as earlier suggested, the Lord also offers greater blessings for patiently enduring even a fourth attack. While retribution may be justified, and no divine punishment would be measured out for attacking an enemy under these conditions, one would still presumably miss out on additional promised blessings by seeking retribution rather than bearing a fourth attack patiently.

Within the greater context of this revelation, it is better to suffer attack, even death, and recieve the blessings of the Lord, rather than to not follow the Lord's counsel, even in the face of personal and viscious, even violent, attack.

• D&C 98:32. Here the Lord reminds us that these standards have been given before, and would appear to be in force whenver the gospel is upon the earth. When the gospel is on the earth, the Saints are commanded to spend their time proclaiming it, rather than striving with their enemies, and to let the Lord fight their battles (verses 16-18).

• On the level of individuals, D&C 134 states: "We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded." (D&C 134:11).

Unanswered questions

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Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:23-24. Are Latter-day Saints justified in defending themselves and their families from attack?

• D&C 98:23, 25. How did the Lord personally provide an example of how to patiently bear attacks during his mortal life?

• D&C 98:23-24. Is it more important to defend yourself and your family from attack, or to make sure that you obey the Lord's counsel, including his counsel to bear attacks patiently?

• D&C 98:25. Why is the promised reward ("an hundredfold") so much higher after patiently bearing a second attack?

• D&C 98:24. What blessings do we lose if we don't patiently bear attacks, but "seek revenge" upon our enemies instead?

• D&C 98:23-26. Why would the Lord give us this counsel that seems so difficult to follow?

• D&C 98:23-32. How do the Lord's standards for dealing with personal attacks differ from legal standards in our society?

• D&C 98:22-28. Is there a difference between defending oneself and seeking retribution or revenge?

• D&C 98:30. Why would the Lord consider it "righteousness" to spare an enemy after being attacked four times?

• D&C 98:23-32. How do these standards for dealing with personal attacks differ from standards for defending a whole nation provided later in this section?

• D&C 98:23-32. Can we expect modern secular leaders to be able to follow these standards for going into battle? Are they entitled to revelation from the Lord if they follow these standards? If they do not follow these standards, are we justified in following them into battle?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Summary

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Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:23-32. After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks. In these verses the Lord continues to offer his standard for dealing with personal attacks. Rather than justify revenge or retaliatory strikes, the Lord counsels the Saints to bear these attacks patiently, suggesting that it is even better for them to be killed than to seek violent retribution.

• D&C 98:23. Here the Lord give counsel on how to deal with attacks upon our families. Remembering that the purpose of this revelation is to show us how to maintain peace, and that this is dependent upon our being willing to do whatever we are commanded, even if it means that we have to experience some suffering, this counsel is not that we should heartily defend ourselves in all circumstances, but that we should follow a different approach when personally attacked. The Lord specifically says that if we are attacked, and we bear it, we will be rewarded. Earlier, the Lord reminded the Saints of the rewards awaiting us in the mansions he has prepared for us. We are to keep our mind on those rewards, rather than on retaliating if we are attacked.

• D&C 98:24. While some may read this verse to imply that if you don't patiently bear a personal attack, you are justified in fighting back or defending yourself, the Lord seems to be saying here that if you don't bear it patiently, then the attack may be seen as a "just measure" against you. The wording is a bit vague here, but in any case, within the context of the whole section, this verse does not seem to offer a clear justification for self defense.

This counsel would appear to stand in sharp contrast to the legal standards of many modern societies, where violence is often justified in defending oneself or others from attack. One way of reading this verse might be that even if you are justified by law in defending yourself from attack, you will lose any blessings you might have recieved from bearing it patiently. You might be legally justified, but by not bearing it, you may fail to "follow every word" and risk being found unworthy by the Lord.

• D&C 98:25. After being attacked once, we are still told that we will be rewarded if we bear a second attack. We are not to "revile" against our enemy, but bear it patiently. If we do so, we will be blessed a "hundredfold". The Lord realizes that this is not easy to do. It isn't easy to be patient when attacked. That is why the rewards are so great if we do.

• D&C 98:26. Here the Lord counsels to patiently bear even a third attack by an enemy. Again, this standard may be higher than legal standards in many modern societies. However, with a higher standard comes a higher reward. After having our reward magnified "an hundredfold" after a second attack, patiently bearing a third attack has the effect of doubling that already magnified blessing four times.

• D&C 98:27. Here the Lord reminds the Saints that he has seen their suffering, and that if they bear these attacks, their attackers will bear an eternal punishment for their attacks. But even here, the Lord offers the possibility of attackers turning from their ways and repenting. The Lord seems to be more interested in helping attackers to repent, than in helping those attacked seek revenge upon their attackers.

• D&C 98:28. After being attacked three times, we are still counseled not to seek revenge. Instead, we are told to warn our attackers in the name of the Lord, to desist from attacking us or our posterity. By warning in the name of the Lord, we are making it as clear as possible what the stakes are for our attackers. The Lord wants them to have the chance to repent. By making it clear that the Lord is opposed to their actions, he gives them an additional opportunity to change their behavior.

• D&C 98:29. After suffering three attacks and warning our enemies not to attack us, we are still not commanded to seek revenge if we are attacked a fourth time. Instead, the Lord says that he places the enemy in our hands. While some may see this as a justification for defending oneself with violence or even seeking revenge, the Lord still suggests that there are other better options.

• D&C 98:30. While a fourth attack by an enemy after a warning in the name of the Lord to desist places the enemy into our hands, the Lord here suggests that it might still be better to forgive the attack.

• D&C 98:31. Here the Lord offers a final word on dealing with personal enemies. Rather than commanding us to seek revenge or retribution, he seems to indicate that he won't hold anything against a Latter-day Saint who attacks an enemy after patiently bearing four attacks and offering a warning to the enemy in the name of the Lord. However, as earlier suggested, the Lord also offers greater blessings for patiently enduring even a fourth attack. While retribution may be justified, and no divine punishment would be measured out for attacking an enemy under these conditions, one would still presumably miss out on additional promised blessings by seeking retribution rather than bearing a fourth attack patiently.

Within the greater context of this revelation, it is better to suffer attack, even death, and recieve the blessings of the Lord, rather than to not follow the Lord's counsel, even in the face of personal and viscious, even violent, attack.

• D&C 98:32. Here the Lord reminds us that these standards have been given before, and would appear to be in force whenver the gospel is upon the earth. When the gospel is on the earth, the Saints are commanded to spend their time proclaiming it, rather than striving with their enemies, and to let the Lord fight their battles (verses 16-18).

• On the level of individuals, D&C 134 states: "We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded." (D&C 134:11).

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:23-24. Are Latter-day Saints justified in defending themselves and their families from attack?

• D&C 98:23, 25. How did the Lord personally provide an example of how to patiently bear attacks during his mortal life?

• D&C 98:23-24. Is it more important to defend yourself and your family from attack, or to make sure that you obey the Lord's counsel, including his counsel to bear attacks patiently?

• D&C 98:25. Why is the promised reward ("an hundredfold") so much higher after patiently bearing a second attack?

• D&C 98:24. What blessings do we lose if we don't patiently bear attacks, but "seek revenge" upon our enemies instead?

• D&C 98:23-26. Why would the Lord give us this counsel that seems so difficult to follow?

• D&C 98:23-32. How do the Lord's standards for dealing with personal attacks differ from legal standards in our society?

• D&C 98:22-28. Is there a difference between defending oneself and seeking retribution or revenge?

• D&C 98:30. Why would the Lord consider it "righteousness" to spare an enemy after being attacked four times?

• D&C 98:23-32. How do these standards for dealing with personal attacks differ from standards for defending a whole nation provided later in this section?

• D&C 98:23-32. Can we expect modern secular leaders to be able to follow these standards for going into battle? Are they entitled to revelation from the Lord if they follow these standards? If they do not follow these standards, are we justified in following them into battle?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Summary

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Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

D&C 98:33-48: Macro rules for countries

• D&C 98:33, 39: And again. The term "and again" is often (though not always, see verses 17, 22, 25-26) used by Joseph Smith in his revelations to indicate the beginning of a new thought. In other words, the term often indicates a break in the train of thought rather than continuity. In verse 33 "and again" appears to mark a shift from micro rules given to the ancients about the justified use of violence on the level of individuals to corresponding macro rules about when violence is justified on the level of peoples and nations. In verse 39 "and again" appears to mark a shift from the rule for responding when "war is proclaimed" to the rule for responding when "thine enemy has come upon thee." See the more complete discussion of "and again" at D&C 5:23.

• D&C 98:33-48: The standard for when one country is justified in fighting another. After providing the standard for when an individual is justified in acting with violence (D&C 98:23-32), the Lord provides the standard for when a country is justified in acting with violence. (D&C 98:33-48). First is the rule for responding when "war is [merely] proclaimed." (D&C 98:33-38). Then the rule for responding when "thine enemy has come upon thee." (D&C 98:34-48).

• D&C 98:33-48: The standard is about avoiding war when possible, not surrendering when war is unavoidable. The Lord's requirement that countries must repeatedly seek peace before going to battle (unless commanded otherwise by the Lord) does not mean that war must be avoided at the cost of surrendering, only that it must be avoided whenever the aggressor can be dissuaded. For example:

• The Book of Mormon repeatedly teaches that war is justified when it is defensive and is intended to protect one's country.

• While the Anti-Nephi-Lehi's are praised in the Book of Mormon for adopting such a high standard of moral conduct that they allowed themselves to be destroyed rather than defend themselves, this conduct is treated as a deviation from normal righteous behavior. Their own children, the 2,000 "sons of Helaman," are protected by the Lord to the very last man as they take up arms in the defense of their parents and other fellow Nephites. And Captain Moroni is described as a man of perfect understanding against whom the devil could have no power, even though he teaches his people to actively defend themselves even unto bloodshed (Alma 48:11-18) and at one point even coerces fellow citizens to take up arms in defense of their country. (Alma 51:20).

• Mormon led the Nephite army in three defensive wars that successfully repelled invading Lamanite armies. But when the Nephites voluntarily elected to avenge themselves by offensively attacking the Lamanites, Mormon refused to lead them and the Lord decreed destruction upon them because "vengeance is mine." (Morm 3:7-15). "And it was because the armies of the Nephites went up unto the Lamanites that they began to be smitten; for were it not for that, the Lamanites could have had no power over them." (Morm 4:4).

• D&C 98:37, 45-46: Vengeance and destruction on the wicked. In connection with the Lord's promise to take vengeance upon those who repeatedly seek to destroy the righteous, also see the discussion of the related concept of ripeness for destruction at Hel 13:14.

D&C 98:33-38: The rule when war is proclaimed against you

• D&C 98:33: Fight only when commanded by the Lord. The basic rule is very straightforward: Never go to battle unless commanded by the Lord. (D&C 98:33).

• D&C 98:34-37: Raising the standard of peace three times. The Lord then identifies a circumstance under which we can be certain that the command will be given: If an enemy proclaims war and rejects the offer of peace three times, then the command to go to battle will be given. (D&C 98:34-36).

But the Lord does not say that raising the standard of peace three times is a necessary condition for receiving the command to go to battle, only that it is a sufficient condition. This leaves open flexibility to receive the command to go to battle even when that condition has not been satisfied.

It seems likely that the Lord's promise of vengeance upon the third and fourth generations of an enemy (D&C 98:37) is invoked only when the standard of peace has been refused three times. It seems likely that verse 37 is part of the "then" statement that began in verse 36, which appears to reach back only to the "if" statement in verse 34. It also seems likely that the promise of vengeance upon the third and fourth generations in verse 37 would be triggered by repeated refusals of peace, conduct that is analogous to the repeated attacks that are required to trigger the similar promise in verse 46.

This standard is stated as a universal rule, given to the ancients, but serving as "an example unto all people."

As with the previous standards, these guidelines seem to contrast with the standard prevalent among nations and world leaders today. this provides a challenge to Latter-day Saints who may live in nations that do not follow the Lord's guidelines on warfare. Rather than offering immediate justification for fighting, the Lord outlines the need to offer up a peaceful resolution and the possibility for attackers to repent. It seems unlikely that any nation today with the ability to retaliate would fail to do so after three or even two attacks.

• D&C 98:37: The Lord will fight their battles and avenge. Here the Lord seems to indicate that there may be ways to avoid fighting, even after three attacks. While some may read the Lord's promise to "fight their battles" as an indication that he will strengthen a nation and help it defend itself, there are other scriptural accounts of the Lord actually defeating an enemy without a nation having to fight. The Lord does not delight in bloodshed, and seems to be telling the Saints here that even if warfare seems inevitable and justified, if they have faith, there may be ways to defeat an enemy without their having to shed the blood of their attackers.

• D&C 98:38: An example for our day. Since the Lord is giving this revelation as "an example" in the Latter-days, it seems clear that these standards of defending families and nations apply specifically to us in our day. While they may differ from standards of justifiable defense in our legal courts, these are the standards that the Latter-day Saints are to follow "for justification before [the Lord]".

D&C 98:39-48: The rule when your enemy has come upon you

• D&C 98:39-40: Enemies who attack and then repent are to be forgiven seven times seventy times. Here the Lord commands us to forgive our enemies if they attack us and then repent. If the enemy repents, then the prior attack no longer counts and we are to "hold it no more as a testimony" against them. Even if they again attack and then again repent, even to the proverbial seven times seventy times.

• D&C 98:41-43: Enemies who attack and do not repent are to be forgiven three times. If an enemy attacks and does not repent, then the attack may be held as a testimony against that enemy. But still we must forgive that enemy three times.

• D&C 98:44-46: Enemies who attack four times without repenting are in peril of divine vengeance. Upon the fourth attack without repenting, the enemy is in peril. To repent, the enemy must restore fourfold or else the Lord will avenge us a hundred fold against the enemy and its children unto the third and fourth generations.

If the enemy does repent and restore fourfold, we are to forgive "with all our heart." What does it mean to not forgive? It seems directly related to exacting restitution. However, the Lord makes it clear that we are not to seek vengeance or restitution on our own. Instead, he tells us to bring our testimony to him, and he will "avenge thee of thine enemy an hundred-fold." In sum, even after multiple attacks by an unrepentant enemy, vengeance is still the Lord's, rather than ours, to repay.

• D&C 98:47-48: Children of the enemy can repent for the sin of their parents in order to escape inherited vengeance. The Lord ends this revelation by emphasizing the role and importance of repentance, even providing a way to end generations of violence and hatred by allowing children to repent of the hatred and violence perpetuated by their fathers. The repentance required of the children is the same that would be required of the offending parents: to repent and restore fourfold. It is not clear from the text whether the opportunity for the children of an enemy to repent applies to the promises of vengeance in both verses 37 and 45-46, or only to the second promise of vengeance in verses 45-46. Conceptually, however, the opportunity to repent would seem to apply to both since there does not seem to be any reason for treating repentant children differently under these two very similar rules.

Within the context of this entire revelation - the Lord's standards for maintaining his gift of peace offered to the Saints - the role of Latter-day Saints is clear. Rather than becoming embroiled in the political machinations of "wicked" rulers or vendettas and warfare, the Latter-day Saints are to choose and uphold "honest and wise men" for their leaders, renounce war and proclaim peace, and bring peace to the earth by administering the ordinances of the gospel and admonishing all nations to repent and forgive their enemies, even to bringing current generations to repent of the violence perpetuated by or suffered by their ancestors. Only then will peace be brought to the earth so that the Savior can reign here as the Prince of Peace.

Unanswered questions

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Prompts for life application

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Prompts for further study

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• D&C 98:38-44. Will the Lord justify our modern military battles if we don't follow his standards and don't wait to obtain a commandment to attack our enemies after suffering at least three attacks ourselves?

• D&C 98:40. What are we to do with an enemy that attacks us, repents, but then attacks us and repents again and again (verse 40)? How might this apply in modern situations where nations fight against each other with continued rounds of violence and cease-fires?

• D&C 98:41-43. Why does the Lord suggest that it is better to forgive, rather than to seek retribution?

• D&C 98:41-43. Why would the Lord command us to forgive our enemies, even if they don't repent or seek our forgiveness?

• D&C 98:45. Are we ever justified in seeking vengeance upon our enemies, or are we to leave that to the Lord?

• D&C 98:47-48. How can children repent of their father's sins?

• D&C 98:47-48. When do children have an obligation to repent of their father's sins?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 98:23-32                      This is the last page for Section 98

Home > Doctrine & Covenants > Section 98 > Verses 98:33-48
Previous page: Verses 98:23-32                      This is the last page for Section 98

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

D&C 98:33-48: Macro rules for countries

• D&C 98:33, 39: And again. The term "and again" is often (though not always, see verses 17, 22, 25-26) used by Joseph Smith in his revelations to indicate the beginning of a new thought. In other words, the term often indicates a break in the train of thought rather than continuity. In verse 33 "and again" appears to mark a shift from micro rules given to the ancients about the justified use of violence on the level of individuals to corresponding macro rules about when violence is justified on the level of peoples and nations. In verse 39 "and again" appears to mark a shift from the rule for responding when "war is proclaimed" to the rule for responding when "thine enemy has come upon thee." See the more complete discussion of "and again" at D&C 5:23.

• D&C 98:33-48: The standard for when one country is justified in fighting another. After providing the standard for when an individual is justified in acting with violence (D&C 98:23-32), the Lord provides the standard for when a country is justified in acting with violence. (D&C 98:33-48). First is the rule for responding when "war is [merely] proclaimed." (D&C 98:33-38). Then the rule for responding when "thine enemy has come upon thee." (D&C 98:34-48).

• D&C 98:33-48: The standard is about avoiding war when possible, not surrendering when war is unavoidable. The Lord's requirement that countries must repeatedly seek peace before going to battle (unless commanded otherwise by the Lord) does not mean that war must be avoided at the cost of surrendering, only that it must be avoided whenever the aggressor can be dissuaded. For example:

• The Book of Mormon repeatedly teaches that war is justified when it is defensive and is intended to protect one's country.

• While the Anti-Nephi-Lehi's are praised in the Book of Mormon for adopting such a high standard of moral conduct that they allowed themselves to be destroyed rather than defend themselves, this conduct is treated as a deviation from normal righteous behavior. Their own children, the 2,000 "sons of Helaman," are protected by the Lord to the very last man as they take up arms in the defense of their parents and other fellow Nephites. And Captain Moroni is described as a man of perfect understanding against whom the devil could have no power, even though he teaches his people to actively defend themselves even unto bloodshed (Alma 48:11-18) and at one point even coerces fellow citizens to take up arms in defense of their country. (Alma 51:20).

• Mormon led the Nephite army in three defensive wars that successfully repelled invading Lamanite armies. But when the Nephites voluntarily elected to avenge themselves by offensively attacking the Lamanites, Mormon refused to lead them and the Lord decreed destruction upon them because "vengeance is mine." (Morm 3:7-15). "And it was because the armies of the Nephites went up unto the Lamanites that they began to be smitten; for were it not for that, the Lamanites could have had no power over them." (Morm 4:4).

• D&C 98:37, 45-46: Vengeance and destruction on the wicked. In connection with the Lord's promise to take vengeance upon those who repeatedly seek to destroy the righteous, also see the discussion of the related concept of ripeness for destruction at Hel 13:14.

D&C 98:33-38: The rule when war is proclaimed against you

• D&C 98:33: Fight only when commanded by the Lord. The basic rule is very straightforward: Never go to battle unless commanded by the Lord. (D&C 98:33).

• D&C 98:34-37: Raising the standard of peace three times. The Lord then identifies a circumstance under which we can be certain that the command will be given: If an enemy proclaims war and rejects the offer of peace three times, then the command to go to battle will be given. (D&C 98:34-36).

But the Lord does not say that raising the standard of peace three times is a necessary condition for receiving the command to go to battle, only that it is a sufficient condition. This leaves open flexibility to receive the command to go to battle even when that condition has not been satisfied.

It seems likely that the Lord's promise of vengeance upon the third and fourth generations of an enemy (D&C 98:37) is invoked only when the standard of peace has been refused three times. It seems likely that verse 37 is part of the "then" statement that began in verse 36, which appears to reach back only to the "if" statement in verse 34. It also seems likely that the promise of vengeance upon the third and fourth generations in verse 37 would be triggered by repeated refusals of peace, conduct that is analogous to the repeated attacks that are required to trigger the similar promise in verse 46.

This standard is stated as a universal rule, given to the ancients, but serving as "an example unto all people."

As with the previous standards, these guidelines seem to contrast with the standard prevalent among nations and world leaders today. this provides a challenge to Latter-day Saints who may live in nations that do not follow the Lord's guidelines on warfare. Rather than offering immediate justification for fighting, the Lord outlines the need to offer up a peaceful resolution and the possibility for attackers to repent. It seems unlikely that any nation today with the ability to retaliate would fail to do so after three or even two attacks.

• D&C 98:37: The Lord will fight their battles and avenge. Here the Lord seems to indicate that there may be ways to avoid fighting, even after three attacks. While some may read the Lord's promise to "fight their battles" as an indication that he will strengthen a nation and help it defend itself, there are other scriptural accounts of the Lord actually defeating an enemy without a nation having to fight. The Lord does not delight in bloodshed, and seems to be telling the Saints here that even if warfare seems inevitable and justified, if they have faith, there may be ways to defeat an enemy without their having to shed the blood of their attackers.

• D&C 98:38: An example for our day. Since the Lord is giving this revelation as "an example" in the Latter-days, it seems clear that these standards of defending families and nations apply specifically to us in our day. While they may differ from standards of justifiable defense in our legal courts, these are the standards that the Latter-day Saints are to follow "for justification before [the Lord]".

D&C 98:39-48: The rule when your enemy has come upon you

• D&C 98:39-40: Enemies who attack and then repent are to be forgiven seven times seventy times. Here the Lord commands us to forgive our enemies if they attack us and then repent. If the enemy repents, then the prior attack no longer counts and we are to "hold it no more as a testimony" against them. Even if they again attack and then again repent, even to the proverbial seven times seventy times.

• D&C 98:41-43: Enemies who attack and do not repent are to be forgiven three times. If an enemy attacks and does not repent, then the attack may be held as a testimony against that enemy. But still we must forgive that enemy three times.

• D&C 98:44-46: Enemies who attack four times without repenting are in peril of divine vengeance. Upon the fourth attack without repenting, the enemy is in peril. To repent, the enemy must restore fourfold or else the Lord will avenge us a hundred fold against the enemy and its children unto the third and fourth generations.

If the enemy does repent and restore fourfold, we are to forgive "with all our heart." What does it mean to not forgive? It seems directly related to exacting restitution. However, the Lord makes it clear that we are not to seek vengeance or restitution on our own. Instead, he tells us to bring our testimony to him, and he will "avenge thee of thine enemy an hundred-fold." In sum, even after multiple attacks by an unrepentant enemy, vengeance is still the Lord's, rather than ours, to repay.

• D&C 98:47-48: Children of the enemy can repent for the sin of their parents in order to escape inherited vengeance. The Lord ends this revelation by emphasizing the role and importance of repentance, even providing a way to end generations of violence and hatred by allowing children to repent of the hatred and violence perpetuated by their fathers. The repentance required of the children is the same that would be required of the offending parents: to repent and restore fourfold. It is not clear from the text whether the opportunity for the children of an enemy to repent applies to the promises of vengeance in both verses 37 and 45-46, or only to the second promise of vengeance in verses 45-46. Conceptually, however, the opportunity to repent would seem to apply to both since there does not seem to be any reason for treating repentant children differently under these two very similar rules.

Within the context of this entire revelation - the Lord's standards for maintaining his gift of peace offered to the Saints - the role of Latter-day Saints is clear. Rather than becoming embroiled in the political machinations of "wicked" rulers or vendettas and warfare, the Latter-day Saints are to choose and uphold "honest and wise men" for their leaders, renounce war and proclaim peace, and bring peace to the earth by administering the ordinances of the gospel and admonishing all nations to repent and forgive their enemies, even to bringing current generations to repent of the violence perpetuated by or suffered by their ancestors. Only then will peace be brought to the earth so that the Savior can reign here as the Prince of Peace.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• D&C 98:38-44. Will the Lord justify our modern military battles if we don't follow his standards and don't wait to obtain a commandment to attack our enemies after suffering at least three attacks ourselves?

• D&C 98:40. What are we to do with an enemy that attacks us, repents, but then attacks us and repents again and again (verse 40)? How might this apply in modern situations where nations fight against each other with continued rounds of violence and cease-fires?

• D&C 98:41-43. Why does the Lord suggest that it is better to forgive, rather than to seek retribution?

• D&C 98:41-43. Why would the Lord command us to forgive our enemies, even if they don't repent or seek our forgiveness?

• D&C 98:45. Are we ever justified in seeking vengeance upon our enemies, or are we to leave that to the Lord?

• D&C 98:47-48. How can children repent of their father's sins?

• D&C 98:47-48. When do children have an obligation to repent of their father's sins?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 98:23-32                      This is the last page for Section 98

Home > Doctrine & Covenants > Section 98 > Verses 98:33-48
Previous page: Verses 98:23-32                      This is the last page for Section 98

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the "edit" link to edit or add content to this heading. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

D&C 98:33-48: Macro rules for countries

• D&C 98:33, 39: And again. The term "and again" is often (though not always, see verses 17, 22, 25-26) used by Joseph Smith in his revelations to indicate the beginning of a new thought. In other words, the term often indicates a break in the train of thought rather than continuity. In verse 33 "and again" appears to mark a shift from micro rules given to the ancients about the justified use of violence on the level of individuals to corresponding macro rules about when violence is justified on the level of peoples and nations. In verse 39 "and again" appears to mark a shift from the rule for responding when "war is proclaimed" to the rule for responding when "thine enemy has come upon thee." See the more complete discussion of "and again" at D&C 5:23.

• D&C 98:33-48: The standard for when one country is justified in fighting another. After providing the standard for when an individual is justified in acting with violence (D&C 98:23-32), the Lord provides the standard for when a country is justified in acting with violence. (D&C 98:33-48). First is the rule for responding when "war is [merely] proclaimed." (D&C 98:33-38). Then the rule for responding when "thine enemy has come upon thee." (D&C 98:34-48).

• D&C 98:33-48: The standard is about avoiding war when possible, not surrendering when war is unavoidable. The Lord's requirement that countries must repeatedly seek peace before going to battle (unless commanded otherwise by the Lord) does not mean that war must be avoided at the cost of surrendering, only that it must be avoided whenever the aggressor can be dissuaded. For example:

• The Book of Mormon repeatedly teaches that war is justified when it is defensive and is intended to protect one's country.

• While the Anti-Nephi-Lehi's are praised in the Book of Mormon for adopting such a high standard of moral conduct that they allowed themselves to be destroyed rather than defend themselves, this conduct is treated as a deviation from normal righteous behavior. Their own children, the 2,000 "sons of Helaman," are protected by the Lord to the very last man as they take up arms in the defense of their parents and other fellow Nephites. And Captain Moroni is described as a man of perfect understanding against whom the devil could have no power, even though he teaches his people to actively defend themselves even unto bloodshed (Alma 48:11-18) and at one point even coerces fellow citizens to take up arms in defense of their country. (Alma 51:20).

• Mormon led the Nephite army in three defensive wars that successfully repelled invading Lamanite armies. But when the Nephites voluntarily elected to avenge themselves by offensively attacking the Lamanites, Mormon refused to lead them and the Lord decreed destruction upon them because "vengeance is mine." (Morm 3:7-15). "And it was because the armies of the Nephites went up unto the Lamanites that they began to be smitten; for were it not for that, the Lamanites could have had no power over them." (Morm 4:4).

• D&C 98:37, 45-46: Vengeance and destruction on the wicked. In connection with the Lord's promise to take vengeance upon those who repeatedly seek to destroy the righteous, also see the discussion of the related concept of ripeness for destruction at Hel 13:14.

D&C 98:33-38: The rule when war is proclaimed against you

• D&C 98:33: Fight only when commanded by the Lord. The basic rule is very straightforward: Never go to battle unless commanded by the Lord. (D&C 98:33).

• D&C 98:34-37: Raising the standard of peace three times. The Lord then identifies a circumstance under which we can be certain that the command will be given: If an enemy proclaims war and rejects the offer of peace three times, then the command to go to battle will be given. (D&C 98:34-36).

But the Lord does not say that raising the standard of peace three times is a necessary condition for receiving the command to go to battle, only that it is a sufficient condition. This leaves open flexibility to receive the command to go to battle even when that condition has not been satisfied.

It seems likely that the Lord's promise of vengeance upon the third and fourth generations of an enemy (D&C 98:37) is invoked only when the standard of peace has been refused three times. It seems likely that verse 37 is part of the "then" statement that began in verse 36, which appears to reach back only to the "if" statement in verse 34. It also seems likely that the promise of vengeance upon the third and fourth generations in verse 37 would be triggered by repeated refusals of peace, conduct that is analogous to the repeated attacks that are required to trigger the similar promise in verse 46.

This standard is stated as a universal rule, given to the ancients, but serving as "an example unto all people."

As with the previous standards, these guidelines seem to contrast with the standard prevalent among nations and world leaders today. this provides a challenge to Latter-day Saints who may live in nations that do not follow the Lord's guidelines on warfare. Rather than offering immediate justification for fighting, the Lord outlines the need to offer up a peaceful resolution and the possibility for attackers to repent. It seems unlikely that any nation today with the ability to retaliate would fail to do so after three or even two attacks.

• D&C 98:37: The Lord will fight their battles and avenge. Here the Lord seems to indicate that there may be ways to avoid fighting, even after three attacks. While some may read the Lord's promise to "fight their battles" as an indication that he will strengthen a nation and help it defend itself, there are other scriptural accounts of the Lord actually defeating an enemy without a nation having to fight. The Lord does not delight in bloodshed, and seems to be telling the Saints here that even if warfare seems inevitable and justified, if they have faith, there may be ways to defeat an enemy without their having to shed the blood of their attackers.

• D&C 98:38: An example for our day. Since the Lord is giving this revelation as "an example" in the Latter-days, it seems clear that these standards of defending families and nations apply specifically to us in our day. While they may differ from standards of justifiable defense in our legal courts, these are the standards that the Latter-day Saints are to follow "for justification before [the Lord]".

D&C 98:39-48: The rule when your enemy has come upon you

• D&C 98:39-40: Enemies who attack and then repent are to be forgiven seven times seventy times. Here the Lord commands us to forgive our enemies if they attack us and then repent. If the enemy repents, then the prior attack no longer counts and we are to "hold it no more as a testimony" against them. Even if they again attack and then again repent, even to the proverbial seven times seventy times.

• D&C 98:41-43: Enemies who attack and do not repent are to be forgiven three times. If an enemy attacks and does not repent, then the attack may be held as a testimony against that enemy. But still we must forgive that enemy three times.

• D&C 98:44-46: Enemies who attack four times without repenting are in peril of divine vengeance. Upon the fourth attack without repenting, the enemy is in peril. To repent, the enemy must restore fourfold or else the Lord will avenge us a hundred fold against the enemy and its children unto the third and fourth generations.

If the enemy does repent and restore fourfold, we are to forgive "with all our heart." What does it mean to not forgive? It seems directly related to exacting restitution. However, the Lord makes it clear that we are not to seek vengeance or restitution on our own. Instead, he tells us to bring our testimony to him, and he will "avenge thee of thine enemy an hundred-fold." In sum, even after multiple attacks by an unrepentant enemy, vengeance is still the Lord's, rather than ours, to repay.

• D&C 98:47-48: Children of the enemy can repent for the sin of their parents in order to escape inherited vengeance. The Lord ends this revelation by emphasizing the role and importance of repentance, even providing a way to end generations of violence and hatred by allowing children to repent of the hatred and violence perpetuated by their fathers. The repentance required of the children is the same that would be required of the offending parents: to repent and restore fourfold. It is not clear from the text whether the opportunity for the children of an enemy to repent applies to the promises of vengeance in both verses 37 and 45-46, or only to the second promise of vengeance in verses 45-46. Conceptually, however, the opportunity to repent would seem to apply to both since there does not seem to be any reason for treating repentant children differently under these two very similar rules.

Within the context of this entire revelation - the Lord's standards for maintaining his gift of peace offered to the Saints - the role of Latter-day Saints is clear. Rather than becoming embroiled in the political machinations of "wicked" rulers or vendettas and warfare, the Latter-day Saints are to choose and uphold "honest and wise men" for their leaders, renounce war and proclaim peace, and bring peace to the earth by administering the ordinances of the gospel and admonishing all nations to repent and forgive their enemies, even to bringing current generations to repent of the violence perpetuated by or suffered by their ancestors. Only then will peace be brought to the earth so that the Savior can reign here as the Prince of Peace.

Unanswered questions

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Prompts for life application

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Prompts for further study

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• D&C 98:38-44. Will the Lord justify our modern military battles if we don't follow his standards and don't wait to obtain a commandment to attack our enemies after suffering at least three attacks ourselves?

• D&C 98:40. What are we to do with an enemy that attacks us, repents, but then attacks us and repents again and again (verse 40)? How might this apply in modern situations where nations fight against each other with continued rounds of violence and cease-fires?

• D&C 98:41-43. Why does the Lord suggest that it is better to forgive, rather than to seek retribution?

• D&C 98:41-43. Why would the Lord command us to forgive our enemies, even if they don't repent or seek our forgiveness?

• D&C 98:45. Are we ever justified in seeking vengeance upon our enemies, or are we to leave that to the Lord?

• D&C 98:47-48. How can children repent of their father's sins?

• D&C 98:47-48. When do children have an obligation to repent of their father's sins?

Resources

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Notes

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