Taylor Halverson on 1 Nephi 13 and the "plain and precious things taken away from the book"

Commenting on 1 Nephi 13 (cf. 1 Nephi 11-14):

 

What Was Lost, When, From Where

 

A careful reading yields three observations.

 

First, the great and abominable church is identified as a historical agent, operating after the time of the twelve apostles. Doctrine and Covenants 86, given to Joseph Smith in December 1832, describes the parable of the wheat and tares in apostasy terms. After identifying the apostles as the sowers of the seed, the revelation continues, “And after they have fallen asleep the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose heart the enemy, even Satan, sitteth to reign” (D&C 86:3). The timing is specific. After the apostles. After the gospel went forth from Jewish apostolic hands in purity. After the book left the hands that wrote it.

 

This means the great and abominable church is not an Old Testament problem. The Old Testament was already in circulation, in Hebrew and in Greek (the Septuagint), centuries before the apostles. Nephi’s vision shows the book proceeding forth from Jewish apostolic hands in purity, which means the Old Testament reached the apostolic generation intact. Whatever the great and abominable church did, the Old Testament’s textual transmission to the apostles was sound.

 

Second, what is lost is identified by content. The verses repeat two things: part of the gospel and the Lamb, and covenants of the Lord. The losses are theological and covenantal, focused on teachings and ordinances. Robert J. Matthews, the Brigham Young University scholar who spent decades on the Joseph Smith Translatoin, suggested two distinct processes at work in the Bible’s history: a deliberate corruption by agents intent on perverting the right ways of the Lord, and the ordinary gradual variants that arise from copying and translation, Matthews identified the deliberate corruption with the great and abominable church, and the gradual variants with the normal scribal and translational difficulties scholars discuss. The two processes are different in kind. Nephi’s vision is about the first.

 

Third, the process happens through hands across time. The phrase in verse 28 is “through the hands of the great and abominable church.” It describes a process, with the book moving from one set of hands to another across the post-apostolic period. Lori Driggs, in a Brigham Young University essay on the vision, has noted that the phrase suggests a process unfolding over time, through many people and influences. The vision describes a diachronic process of loss, with multiple agents acting in turn across the centuries.

 

A Latter-day Saint reader who holds these three observations together has a careful reading. The losses are post-apostolic theological in nature, and unfold across time. The vision focuses on what happened to the gospel of the Lamb after the apostles, with the Old Testament Hebrew text occupying a different position in the picture. (Taylor Halverson, The Book Jesus Trusted: Why Latter-day Saints Can Receive the Old Testament with Confidence [Line of Sigh Publishing, 2026], 105-6)

 

 

Jacques Lefèvre d'Étaples (c. 1455-1536) on Matthew 16:19 and the "Rock" Being Christ and the Word of God

The following comes from Jacques Lefèvre d'Étaples, Commentarii initiatorii in quatuor Evangelia. In Evangelium secundun Matthaeum. In Evangelium secundum Marcum. In Evangelium secundum Lucam. In Evangelium secundum Johannem. Jacobo Fabro Stapulensi autore (Coloniae, 1541), 126-27

 

 

 

 

English translation:

 

 

"This blessedness is attributed to Peter, not insofar as it comes from Peter himself, but insofar as he was instructed by the heavenly Father in this matter, because the heavenly Father deigned to reveal it to him. Nor ought that blessedness to be attributed to him in any other way than through contemplation of Him from whom it proceeds. For from whom could it come except from God, who alone is blessed, and who alone is the mighty King of those who reign and the Lord of those who rule?

 

And from this solid confession of the truth—which comes from God the Father and is firmer than every rock—Simon received the surname 'Peter.' Upon this rock, namely the faith of that unshaken truth, that Christ is the Son of the living God, he founded his Church; so firmly, indeed, that against this most steadfast confession of faith the gates of hell shall not prevail, because they cannot overcome anyone who is fortified by this immovable rock and this most steadfast faith.

 

Moreover, that 'the rock' is to be understood as Christ and the Word of God, the Lord himself makes clear when he says in chapter seven of this Gospel:

 

'Everyone therefore who hears these words of mine and does them shall be compared to a wise man who built his house upon the rock.'

 

And he immediately adds:

 

'The rain descended, the floods came, the winds blew and beat upon that house, and it did not fall.'"

 

"For it had been founded upon the firm rock.

 

See, then, in what manner he calls himself and his own word the rock, indeed the firm rock, upon which the immovable house—that is, the Church—is built.

 

Lest anyone should say that Peter is the rock upon which the Church has been founded, the Lord himself afterwards made it sufficiently clear to Paul that Peter is not the rock, and much less the firm rock, when he said to him,

 

'Get behind me, Satan; you are a stumbling block to me, because you do not savor the things that are of God, but those that are of men.'

 

Paul likewise explains that Christ is the rock when he says,

 

'They drank from the spiritual rock that followed them, and the rock was Christ.'

 

And even if Peter is said (as some wish) to derive his name from the rock, just as a Christian derives his name from Christ, nevertheless a Christian is not Christ himself; therefore Peter likewise is not the Rock.

 

Furthermore, the Lord promised that he would give to Peter the keys of the kingdom of heaven, which are the keys of faith, the keys of binding and loosing:

 

'Whatever Christ handed down as things to be believed are to be believed; and whatever he commanded to be done are to be done. These he has bound upon earth, and they are bound also in heaven. Whatever, however, he declared not to be believed or not to be done, he loosed upon earth, and they are likewise loosed in heaven.

 

But these keys of faith and unbelief, of binding and loosing—or rather, whatever faith binds (for what is not of faith binds nothing)—were not Peter's, but Christ's.

 

'I will give you,' he says, 'the keys of the kingdom of heaven.'

 

Peter therefore did not bind or loose according to his own judgment, but according to the judgment of Christ, whose will is altogether perfect and can never err.

 

Nor did Peter alone receive them from the Lord; rather, all those likewise received them who, according to the will of Christ the Lord, built the Church upon Christ through faith.

 

Furthermore, we may understand that the keys of the kingdom of heaven are to be taken as the doctrine of faith, the doctrine of Christ, and the Word of God, from the eleventh chapter of Luke:

 

'Woe unto you lawyers! For you have taken away the key of knowledge. You yourselves did not enter, and those who were entering you hindered.'

 

For what is the key of knowledge except the understanding of the Law, which they had arrogated to themselves? Yet by human traditions they had obstructed that understanding, and they prevented and hindered those who sincerely desired to enter into the true understanding of the Law.

 

But the Lord did not then give these keys of understanding of the New Law to Peter, for he said, 'I will give you.' Rather, he gave them later, in spirit and in truth: partly when he said to the apostles,

 

'Receive the Holy Spirit,'

 

and partly when he opened their understanding so that they might understand the Scriptures; and then, more fully and abundantly, after his ascension, when the Holy Spirit was sent from heaven.

 

These keys, nevertheless, are the pontifical power of binding and loosing rightly understood.

 

But Christ is speaking here of this faith—that he himself is the Son of the living God—which is one of the keys of heavenly doctrine, and which he willed to be the foundational principle in his Church.

 

And what else is this, objectively considered, than Christ himself, who is the Rock itself and the immovable foundation of the whole Church? In us, however, it is the infusion of the eternal Father.

 

Indeed, we ought especially to admire that he did not yet openly declare this revelation of the Father—which is Christ himself.

 

 

Matthew Bryce Ervin on the Two Purposes of the Sacrifices in Ezekiel's Eschatological Temple

  

As a Memorial

 

The first of two likely purposes for sacrifices in the Millennium is that they are performed as a memorial of Jesus’ death on the cross. John Whitcomb explained:

 

Even in the age of grace, God deems it necessary for Christians to be reminded of the awful price that Jesus paid, through the symbolism of the bread and the cup. Drinking of this “cup of blessing” (1 Cor. 10:16) does not involve a reoffering of the blood of Christ in contradiction to the Book of Hebrews, but serves as a powerful “remembrance” of Christ and a powerful proclaiming of “the Lord’s death till he come” (1 Cor. 11:25–26). Likewise, in the context of distinctive Israelite worship, the five different offerings, four of them with blood-shedding, will serve as a constant reminder to millennial Jews (who will not yet be glorified) of the awful and complete sacrifice which their Messiah, now present in their midst, had suffered centuries before to make their salvation possible. In view of the fact that there may be no other bloodshed in the entire world, because of a return of semi-Edenic conditions (cf. Isa. 11:6–9), such sacrifices upon the Temple altar would be doubly impressive

 

In the observance of the Lord’s Supper we demonstrate the death of Jesus as a way to remind us of what he has done. Likewise, the millennial sacrifices will look back to the death of the Messiah, just as the Mosaic sacrifices looked forward. After faith, so much of what God wants from us is to simply remember him and his deeds. Future temple offerings will take the principle behind observing communion and put it on full display before the world. No one will be able to ignore the regular spilling of blood in a world otherwise free of such violence.

 

The biblical evidence for shadows that looked forward to the works of the Messiah later becoming reflections that look back at them is not limited to Communion observance. Passover was a picture of the blood of Jesus becoming a mercy seat for those who received him by faith (e.g., Rom 3:23–25). Passover will be observed in the Millennium and it will require sacrifices (Ezek 45:21–24). Passover pointing to the shed blood of the Messiah will not change and the animal blood will play a part in that remembrance. This signals that the animal sacrifices in general are for the same overall purpose. Paul taught that both the feasts and the Sabbaths are shadows of the things to come; their substance belongs to Christ (Col 2:16– 17). The apostle also wrote that it was still acceptable to observe them (Rom 14:5). Some feasts and Sabbaths were not rendered useless simply because Jesus had fulfilled what they were looking forward to. The feasts and Sabbaths will be observed in the Millennium (e.g., Ezek 44:24; Zech 14:16), serving as reflections of the Messiah’s great works. It is most reasonable to conclude that the millennial sacrifices will also continue to point to the Messiah. (Matthew Bryce Ervin, One Thousand Years with Jesus: The Coming Messianic Kingdom [Eugene, Oreg.: Resource Publications, 2017], 113-14)

 

 

As a Hedge against Defilement

 

The second likely purpose for sacrifices in the Millennium is that they will appease God’s wrath for a time and keep his home pure in the midst of a still sinful world. The most operative passage on this topic is Ezekiel 45:18–20:

 

“Thus says the LORD God: In the first month, on the first day of the month, you shall take a bull from the herd without blemish, and purify the sanctuary. The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple, the four corners of the ledge of the altar, and the posts of the gate of the inner court. You shall do the same on the seventh day of the month for anyone who has sinned through error or ignorance; so you shall make atonement for the temple.

 

On the first day of the year, the blood of a perfect bull must be used to cleanse the temple (vv. 18–19). This suggests that over the previous year, the sin from outside will begin to dirty the temple. The same ritual is repeated six days later to atone for those sins committed out of ignorance or by accident (v. 20). This not only reminds us that the Messiah must keep his home separate, but also that the annual making of atonements or house cleanings are only temporarily effective.

 

When the Messiah returns he will do so as the Lion (Rev 5:5), ruling with a rod of Iron (e.g., Rev 19:15). He will not allow sin to go unchecked in the same realm where his holiness will reside. Put simply, the King will not tolerate sin in the kingdom. And yet, there will be sinners living throughout the Millennium. This includes children born to parents that do not have glorified bodies (Isa 65:20; Ezek 47:22), thus retaining their sin nature (cf. Rom 5:12). In explaining how the blood of the Messiah purifies the conscience from dead works, animal sacrifices were said to ritually purify the flesh (Heb 9:9–10, 13–14). Just as the offering of animals will continue to point to the Messiah, so too will they continue to provide atonement in the form of ritual cleansing. The sacrifices in this regard are essentially a hedge against defilement that allows for sinful people to live in the Messiah’s world until the sin-free Eternal State commences. (Matthew Bryce Ervin, One Thousand Years with Jesus: The Coming Messianic Kingdom [Eugene, Oreg.: Resource Publications, 2017], 114-15)

 

Matthew Bryce Ervin on the Differences Between the Sacrifices of the Mosaic Covenant and those of Ezekiel's Eschatological Temple

  

The sacrifices described in Ezekiel are quite different than those administered under the Mosaic Covenant. Many of these differences are made apparent when juxtaposing the consecration of the altar in Exodus 29 against the consecration of the altar in Ezekiel 43:18–27. For example, in the Mosaic system, no goats were offered, while in the Ezekiel system a goat is offered on each of the seven days (Ezek 43:25). Another example is that the Mosaic called for applying blood on the horns of the altar (Exod 29:12), while Ezekiel’s instruction goes further with the blood also being applied to the corners and on the border around it (Ezek 43:20).

 

Other differences between the two sacrificial systems are found throughout Scripture. Most notably is that in the Mosaic System the Ark of the Covenant played a critical role, while it will not be missed or even remembered in the Millennium (Jer 3:16). The Ark was only ever a placeholder for the Messiah. In the Mosaic, only the high priest could enter the Holy of Holies (e.g., Heb 9:7). In Ezekiel’s system, all priests are permitted to enter (Ezek 44:15–16). In the Mosaic, only a Levite could be a priest, while Isaiah prophecies a time when Gentiles will occupy the office (Isa 66:18–21). In the Mosaic, Passover ordinances were performed by the male head of house (Exod 12:3), while Ezekiel mandates that the Prince oversees the feast for the nation as a whole (Ezek 45:21–24). There are still many more differences to be observed in Ezekiel. It was these very differences that kept the rabbis from accepting Ezekiel into the Hebrew Canon for some time. These differences highlight the fact that the prophet foresaw a new system and not a return to the old. (Matthew Bryce Ervin, One Thousand Years with Jesus: The Coming Messianic Kingdom [Eugene, Oreg.: Resource Publications, 2017], 112-13)

 

Matthew Bryce Ervin on the Altar of Sacrifice in Ezekiel's Eschatological Temple

  

THE ALTAR OF SACRIFICE

 

The altar of sacrifices’ design and statutes for its sanctification are given in Ezekiel 43:13–27. The altar sits in the inner court before the temple proper (Ezek 40:47). The base is one and one-half feet high. It is surrounded by a one and one-half foot wide trench or gutter, with a nine inch high top edge, undoubtedly for draining blood and water (v. 13; cf. 1 Kgs 18:32, 34–35). The base supports three tiers, one on top of another. The first is three feet high and twenty-four feet square (v. 14). The second is six feet high and twenty-one feet square (vv. 14, 17). This tier also has a gutter with a nine inch top edge (vv. 14, 17). The top tier is the hearthstone, measuring six feet high and eighteen feet square. Four horns will extend from the top of its corners (vv. 15–16). Eastward facing steps ascend the altar (v. 17). This creates the first of many contrasts with the Mosaic sacrificial system, within which a staircase climbing the altar was prohibited (Exod 20:26). This altar will be the largest, measuring approximately thirty feet square at its base and eighteen feet in height. Thomas Constable noted that the design makes the altar resemble a small ziggurat.

 

The cleansing of the altar calls for the first animal sacrifices in the Millennium. This is yet another parallel with the Tabernacle and Solomon’s temple in the purification of their sacrificial altars (Exod 29:36–37; Lev 8:15–16; 2 Chr 7:9). On the first of seven days, a young bull is to be brought before the Zadokite priests so that some of the blood can be applied to the altar’s four horns, the corners, and the border (vv. 19–20). On the second day, an unblemished male goat is to be sacrificed and used to cleanse the altar in the same manner as the bull (v. 22). On all seven days, a goat, a young bull, and a ram will be prepared as an offering (vv. 21, 23, 25). This process purifies, consecrates, and makes atonement for the altar (v. 26). It will then be ready to receive the burnt and peace offerings, so that God may accept the people (v. 27). (Matthew Bryce Ervin, One Thousand Years with Jesus: The Coming Messianic Kingdom [Eugene, Oreg.: Resource Publications, 2017], 97)

 

George A. Smith, Letter to John Whitmer (April 12, 1875)

The following is a transcription of:

 

George A. Smith, Letter to John Whitmer (April 12, 1875) (CHL call no.: CR 100 38)

 

Salt Lake City,
April 12, 1875.

 

John Whitmer, Esq.

 

I received a call from Elder Joshua Davis, from
Provo, who gave me some account of an interesting visit he
had with you. It reminded me forcibly of the day when
the High Council of Zion was organized, on the 8th July, 1834,
and which, if I remember aright, took place in your
room, in Col. Arthur's house, Clay Co., Mo.

 

Having always been a firm believer in the Book of
Mormon as a divine record, I was more than gratified to
hear Elder Davis assert that your testimony to the truth
of that work was clear as at the moment you placed your
name with the eight witnesses to the certificate, published in the
first edition of that Book.

 

If you remember me at all, it will be as a great green
boy, who used to be about Joseph Smith, when you were Editor
of the Messenger and Advocate, in Kirtland.

 

I mailed you this morning a copy of a pamphlet
entitled "Answers to Questions," as Elder Davis informed me
you wanted to see a copy of the translation, July 1843, on
celestial Marriage. I also forwarded a pamphlet containing the
discussion between Dr. Newman, then Chaplain of the Senate,
and Orson Pratt on plural marriage. The Weekly
Deseret News will come to you, for six months, free of charge.

 

Martin Harris resides in Smithfield, Cache Co., with
his son Martin. He is about ninety years old. I received a
letter from him a few days ago, which indicated a clear under-
standing of business matters. He was then in excellent health.

 

If it would not be asking too much of you, we would
like to obtain from you the date and place of the deaths of those of the
eight witnesses who are dead. Your brothers Christian, Jacob,
and Peter and your brother-in-law John C. Page; or if any
of them are still living, please let me know their Post Office
address.

 

Would it not be time and means well spent for you
to visit Utah and see what the Book of Mormon has
brought to pass? I assure you that many friends would be
glad to see you.

 

When Martin Harris came to Utah, eight years ago,
I took him on top of the Tabernacle, where he could have a
view of the city and the improvements around about.
After viewing in silence for some time the beautiful scene
around him, he said, with tears of joy in his eyes, "The
Book of Mormon has done all this!"

Present my regards to your family and friends.

 

Very Respectfully Yours,

 

Geo. A. Smith

 

To John Whitmer Esq.

 

Farwest, Kingston P.O.

 

Caldwell Co. Mo.

 

 

Transcription of John C. Whitmer, Letter to Dear Brethren, February 3, 1888

 The following is a transcription of: 

“John C. Whitmer letter, Richmond, Missouri to Dear Brethren, 1888 February 3” (CHL call no.:  MS 532)

 

Richmond Mo., Feby 3d 1888

 

Dear Brethren:

 

It has pleased the Lord to
take from our midst our dear aged Brother David
Whitmer, God alone knows how we mourn his loss,
yet we know that it pleased God to take him,
because the righteous purposes and work of God must
roll on. The Testator has died: His testimony that
the Truth is now established, and the Book of
Mormon and Bible was true, was given by him on
his death bed; therefore, as he has sealed his testimony
with his death, it is now in full force to the
condemnation or justification of the world.

 

Upon his death bed he gave us his testimony in
these words; "I know the work is set up;
Truth is established; Hold fast to the Rock."
By the same spirit as he gave this testimony, he bore
his testimony to the truth of the Book of Mormon.

 

O brethren and sisters, we cannot describe to you
in a letter, what we have seen and heard, and
what the Lord has made known to us through
our dear brother in his dying hours. Only those who
saw and heard can fully feel and know these
great things in their fullness. We can only write
a part of these testimonies; and when we see
you face to face, and can talk with you in
the Spirit, then we will tell you more, for we
know that these things are strength and comfort to
all who are in ChristChrist our Lord.

 

Last spring, soon after Bro. David had finished his pamphlet;
he selected a verse which he told
us he wanted read at his funeral services. He was
then in good health. This was something he never
did before in his life. We told him we wanted
him with us yet many years if it was God's
will, and urged him to not think about
dying. He answered that his work was done;
and God's will (not his, be done); and if it pleased
the Lord to let him remain some years to see
the work move on, well and good; and if it
pleased the Lord to take him hence, well and
good. He would read the replies to his pam-
phlet in the Heralds, and we would ask him if
he did not want to answer answer such and
such things which were in the Herald, and send
the answers forth to the Latter Day Saints; so
the honest in heart might not be led wrong, but
know the truth. He would always tell us that
the honest in heart would have their spiritual
eyes opened in God's own due time, and they
would then understand and receive his pam-
phlet; that he had borne his testimony in the
pamphlet concerning all these things, and his
work was done; that he would not make a
single reply to the Herald, no matter what they
would say; that he would not carry on a
debate or disputations with them. He said
that when a servant of God had borne his testimony
to a people, if that people openly rejected it and
desired only to refute and contend against it because
of their blindness to the truth, that that servant
had rid his garments of their blood, and his
work was done; And for him to keep up a
contention with those people, he would come
under that condemnation where Christ says that
contention was of the devil, and that disputations
must be done away. O brethren, what a lesson
we have learned from our dear brother on this
point. We now see that a true servant of God,
bears his testimony to certain truths, and then he
lets the matter rest, to the condemnation or
justification of the hearers: but all who are not
true servants, will not rest but desire contention
disputation and debate continually; for in this
they delight, because they can display their wit and
human wisdom; but the servant of God desires to
please God only and not men, and is meek and
lowly in heart, caring not what man will say or
think. May God help us to be like our departed
brother in this respect. Hear what he says in the
conclusion of his pamphlet; "Brethren, I have this
to say in conclusion. I will not argue and
dispute with you. In the spirit of love and
meekness I have told you what the Spirit of God
has moved upon me to speak. I am now past
82 years of age, and my work in this world is
about done. + + + My days to stay here are not
many more; I soon go to rest with those who
have gone before me; but I have rid my garments
of your blood and the blood of all men."

 

Brethren, we have told you before about the prophecy
which Bro. Joseph Smith gave in 1834 to Bro. David.
We have the old yellow time worn paper, among the
sacred papers of our dear brother. This prophecy
has been fulfilled. It says of Bro. David that
"he shall be a ruler in Zion when he is old and
well stricken in years. He shall say to the faithful,
'Go forth, and build up the waste places of Zion.'"
Brethren, he has said it! Let us go forth to the
work! May God be with us to keep us humble, meek
could not refrain from saying, "Father, if you
have seen and handled the plates from which
the Book of Mormon was translated, and know
that book to be true, how can you listen to
these things and not speak?" He looked up
and said with much feeling: "My son, I have
never listened to one word of these denials
concerning the Book of Mormon. I know all
these things to be true. I have handled those
plates; there was an Angel present who showed
them to us, and the record of the engravings
thereon; and if I did not know that the Book
of Mormon was true, I would not be here
to-day." He then appealed to those present if
they had ever heard him deny his testimony
as one of the Three Witnesses. They answered
that they never had.

 

During his last sickness many persons came to
see him. Nearly all asked him concerning his
testimony as one of the Three Witnesses to the
Book of Mormon. To all he gave the same
unvarying testimony. He told them that his
testimony, as published to the world, was true;
that he had nothing to take back; that he had
never at any time denied that testimony; and
that he knew as surely as he knew that he
existed, that the Book of Mormon was true.
He declared these things calmly and deliberately,
with that earnestness which always accompanied
his testimony.

 

On Sunday evening, Jan. 22d, we were all
assembled around his bedside. Feeling that the
end was near, we asked him if he had any
counsel to leave with us. After a short pause,
he spoke in a clear though feeble voice:

 

"Be humble. Be faithful to Christ. Hold fast
to the Rock. Do not depend upon any man.
Search the Scriptures diligently, and pray
earnestly, that you may not be deceived.
Stand by the testimony which God has given
you. The truth will prevail."

 

After speaking these words he rested quietly
for a little time. Those present were deeply
affected. The Spirit of the Lord rested upon
the room in a remarkable manner, and all
felt that they had listened to the words of
one whose earthly mission was almost ended.

 

At another time, during his sickness, he called
those nearest him and again repeated that he
knew the Book of Mormon to be true; that
the testimony borne by himself and his fellow
witnesses was true; that no man had ever
heard him deny that testimony; neither had
he ever denied it to any person; and that
he died in the full faith of the Gospel of
Christ as revealed through the Book of Mormon.

 

On the morning of Jan. 25th, feeling that
the end was very near, we again gathered
around his bedside. Although very weak, his
mind was perfectly clear. We asked him if
he still desired that the Scripture selected by
him last spring should be read at his funeral.
He answered that he did.

 

A little later he again bore testimony before
those present, saying that he knew the Book
of Mormon was true; that Joseph Smith was
called of God to bring forth that record; and
that the testimony which he had borne to the
world concerning these things was true.

 

He then said that his work was finished;
that he had done what the Lord required of
him; and that he was ready to go whenever
the Lord should call him. There was no fear,
no doubt, no uncertainty expressed by him.
He rested wholly upon the promises of God,
and awaited the end in peace.

 

At about half past four o'clock in the evening,
without a struggle, and almost without a sigh,
he quietly fell asleep in Jesus. Thus passed
away one of the Three Witnesses to the Book
of Mormon, after having faithfully borne the
same testimony for more than sixty years,
never wavering nor denying that which God
had revealed unto him.

 

step into the promised land forever. He said other
things in this vision that we cannot write you.
After this he said what we have told you in the
beginning of this letter. "I know the work is set
up; Truth is established; Hold fast to the Rock."
That Rock is Christ. Brethren, our hearts are too
full in writing this—words fail us—we cannot
describe to you these things. We will close our
letter now, hoping the time is not far distant
when we can speak with you face to face,
and tell you what we have seen and heard.
We had thought to write you add more to this
letter by way of exhortation to the brethren, but
we feel to close now. May we all so live, that
when we come to die, we may be as sure of the
first Resurrection as our dear departed Bro. David
Whitmer. May the Holy Spirit of God be with
you all abundantly, to continue with you
all through life, is the prayer of your
unworthy brethren, in the name of our Lord
and Saviour Jesus Christ. Amen.

 

Your brethren in Christ

 

J. C. Whitmer

 

John J. Snyder

 

P. S.

 

Brethren. there is one thing more we will speak
in this letter. When the appointed time of the Lord
had come for the spirit to leave the body, such a
quiet, peaceful, and marvelous death, we have never
seen or heard of. Just before the last breath
left the body, he opened his eyes wide. There
was no more expression in his eyes, than there
would be in the eyes of a dead man. Gradually
the eyes began to grow bright. They grew brighter
and brighter, until they shone far brighter than
ever we have seen them in this world. The eyes
then gradually turned straight up toward
heaven, and he seemed to be looking at some
thing way up off He was looking into heaven!
Then a sweet smile came upon his whole
face and features, as if he was greeting the
angels of God. He breathed one or two more
times, and his body sank in death. His spirit
had taken its flight to heaven. O brethren,
words fail us. We can not describe to you by
letter, nor could we by word of mouth to bring
you to realize fully, the great and marvelous
things which we have seen, and heard, and
felt, and know.

 

Your brethren in Christ.

 

J. C. W.

 

J. J. S.