D&C 132: 28-51
--It is important to note that at this point in the Lord’s revelation He transitions from the New and Everlasting Covenant of marriage to the doctrine of Plural Marriage. Why the two laws were included in the same revelation is an interesting question.
From my perspective it is because the highest law, that of Celestial Marriage, is a precursor to Godhood, based on the eternal nature of the family and the never-ending roles of Parenthood. Two points can be ascertained by that truth.
First, in the event that at that final judgment more women than men are found worthy to enter into the highest kingdom, then justice requires that plural marriage must exist for some. Without that practice there would have to be worthy daughters of God, excluded from the eternal blessings of godesshood, simply for lack of an eternal companion. It would be a cold and unjust parent who forces an otherwise worthy daughter into the state of being a ministering angel, instead of a goddess, simply because she never had the chance to be sealed to an eternal companion, and there are not enough of such companions available in the group of men worthy of celestial glory which remain after the final judgement. Of course a similar argument could be made if the opposite were true, and there were more men eligible for the Highest Glory than women, but my experience makes it clear to me that such will not be the case. Remember how Jacob attributed the immoral actions of those seeking plural marriages to the lustful husbands, much to the sorrow of the innocent wives and children. In my experience through years of Church service I have seen how much more likely it is that more sisters will be exalted than brothers. Thus It seems to me that an all knowing God, seeing the inevitable end, prepared a way for all of his children who lived worthy exaltation, to partake of its blessings in full. Though this does NOT mean those who do not marry in this life through no fault of their own, must belong to a plural marriage, plural marriage remains a limited exception to the standard even in the eternities.
Second, the law of plural marriage reinforces the truth that bearing the souls of men, has eternal import in both mortality and eternity. Eternal increase is a core element of God’s plan and the root of Abraham's covenant and promise. In fact, the ability to enjoy increase is the only difference between the ministering angels, and those who will be Goddesses and Gods.
Finally it is also crucial to note that the practice of being sealed for eternity, anticipating a future plural marriage relationship in the afterlife, and that of being sealed to multiple spouses with the intent of living with and bring forth children with them in this life, were often mixed and varied, and it is not clear in many instances which type of marriage or sealing was being engaged in by the early saints and sanctioned by the Lord. I will offer my view as to what extent, if any, the Prophet Joseph lived in earthly plural marriage relationships at the conclusion of my summary of D&C 132.
Verse 28-33.
--The references to Abraham and the promises made to him, establish the background for why the law of plural marriage was established among his family. Verse 33 cannot only be referring to plural marriage as we note that the promises made to Abraham are made to all who enter the standard of the new and everlasting covenant of marriage, which is between one man and one woman, and is not reserved only to those who enter into the exception of plural marriage.
Verse 34:
--The key to this verse it that Sarah, the first wife, consented to Abraham's marriage to Hagar. It is clear from the Genesis account that Sarah was acting in faith, recognizing that she was past the years of child bearing, and wanting with all her heart for the promised blessings to be fulfilled upon her husband. The verse explains how Sarah’s righteous desires were fulfilled, as from Hagar sprang a large posterity, which fulfilled in part God’s promises to Abraham. It is essential to note that Abraham did not lust after Hagar, nor seek her out, rather Sarah offered Hagar to him to fulfill the promises and provide seed for her husband.
Verses 35-36.
--These verses indicate the essential element of the consent of the first wife, and also make it clear that the second essential element of the law, which is God’s permission, was present. Abraham’s action in taking Hagar to wife was consistent with God’s will, and was for the only purpose such relationships are ever authorized, which was to bear children. At this point God reminds Joseph that obeying God’s current commands supersedes all others. It is interesting that the Lord’s reference to his other command to Abraham, to sacrifice his son, which was against convention, was an exception to the norm, just as the command for Abraham to take Hagar was an exception to the norm of one husband, one wife.
Verse 37.
--This verse focuses on the point that Abraham and the other patriarchs who entered worthily into plural marriages, did so only as commanded or approved by God. The practice for them was top driven. God commanded and they complied with that command. The only thing that made their actions which were contrary to God’s norm ok, was that God himself allowed it for his own purposes consistent with what he revealed to the Book of Mormon prophet Jacob.
Verses 38-39.
--Some misread these verses as somehow being a contradiction of what Jacob wrote in the Book of Mormon, but in fact, they are consistent in light of the fact that Jacob combined the actions of both Solomon and David into one condemnation. Here God points out that the condemnation of those great kings, was based in the taking of wives that were not given them by those with the sealing power. The plural marriages that were condemned were those based in lust. It was not the case that an obedient David sought out Bathsheba, because he felt the need to bring more children into the world. His action like those of Solomon in his later years who the scripture record married “strange, or foreign women, who worshiped false Gods”, was based in lust. That is what Jacob was condemning, as it was the same motivation that was leading his people to seek to follow that pattern. Additionally, the Nephites had not been commanded by God, but on their own they were seeking to force God to implement the exception for perverse and selfish reasons.
Verses 40-41.
The remembrance of the sinful aspects of unsanctioned plural marriage just covered was a precursor to the Lord’s break here, from discussing plural marriage to focus on the sin of adultery. In these verses the Lord outlines what adultery is and explains its consequences, (destruction), and how it applies to both men and women.
Verse 44.
The Lord then provides an escape for the woman whose husband commits adultery and so will not be an heir of eternal life and exaltation. The innocent, and non-offending woman, who is married to one who commits adultery, is by his actions suddenly in jeopardy, given the law of Celestial marriage as discussed before. As an heir to exaltation, but now without a spouse who by his own actions shall be cut off and destroyed, she no longer qualifies for eternal life in God’s presence unless a provision is made for her to become part of another union, a holy one. The possibility of such a union is provided for by a merciful God, though the sealing power of the prophet, and is reflected in today’s church in many ways including by annulment and subsequent sealing of faithful spouses and worthy husband, or a second sealing to a worthy husband whose first wife has passed away, etc. The reference to the worthy husband as a ruler, means one who rules as directed by God, which is to care for, guide, lift, bless, and even give one’s life for those to whom he is sealed. The concept of ruling in Gods kingdom was discussed in depth in and earlier blog.
Verses 45-47.
--These verses are merely a reflection of the doctrine taught in Verse 7 about the sealing powers of the prophets of God.
Verses 48-49.
--These sweet verses are an indication of the fact that Joseph had his calling and election made sure, as did Emma, which was discussed before, and since she never shed innocent blood or denied the Holy Spirit, she will be exalted.
Verse 51.
--It is not known, and will likely never be known until Joseph and Emma are free to express the truth, what it was that Emma was to stay herself from. Enemies of Joseph and the Church have fostered a few sorted possibilities, and in those cases we can consider the sources. It is important to remember that we simply do not know. However, the inclusion of this verse in the overall revelation, suggests that Section 132 was not just an old revelation which Joseph had kept secret for years, but rather, part of it at least was current and timely, including details of what was currently Happening in the lives of Joseph and Emma. Also the Lord makes it clear that just as he had seen Abraham’s faithfulness, so He had observed Emma’s willingness to sacrifice. As the angel came to Abraham to stay his hand, the Lord in this timely revelation came to Emma. The Lord’s being pleased with Emma is reinforced in the next verse where He refers to her as His handmaid.
NEXT: The Law of the Holy Priesthood (Plural Marriage Cont.)
D&C 132: 52-66 The concluding verses