The New Song and the Desolation of Abomination in the Last Days
Reflections on Doctrine and Covenants Section 84 (Part 7)
In previous posts, I outlined the historical background for Doctrine and Covenants 84, began to study the revelation itself, expounded upon what Moses plainly taught, explained the oath and covenant of the Priesthood, lamented the condemnation that we are under for our failure to fully appreciate and live by the truths contained in the Book of Mormon and other scriptures, rejoiced in our Savior’s call to become His friends, and discussed the duty of the Lord’s missionaries to reprove the world. In this post, let’s continue and conclude our examination and appreciation for the revelation in D&C 84.
In the previous post we concluded with the Lord’s introduction to what He calls “a new song”:
Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying: (D&C 84:98)
What is this new song? It is the new song of the redemption of Zion:
The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. The Lord hath redeemed his people; And Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people. Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, Forever and ever, Amen.
I look forward to singing this new song.
This is the song that the ancient saints and prophets longed to sing:
The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory. (History of the Church, 4:609–10; from “The Temple,” an editorial published in Times and Seasons, May 2, 1842, p. 776; Joseph Smith was the editor of the periodical.)
Why isn’t this hymn in our current LDS hymn book? (I’m sure that some have tried to write the music for this hymn already)
The simple answer is that the Lord hasn’t brought again Zion yet. The Lord hasn’t yet redeemed his people, Israel, according to the election of grace. Satan hasn’t yet been bound, and we are still living in time. However, the Lord is in the process of gathering all things in one, and the Lord will surely bring down Zion from above, and bring up Zion from beneath. Soon enough, the Lord will stand in the midst of his people, and we will ascribe to Him all glory, honor, power, and might, and praise Him for His mercy, justice, grace, truth, and peace for ever and ever.
In the meantime, as we with all the ancient saints and prophets look forward to singing this song, we have much work to do.
This is Smith’s and Sjodahl’s excellent commentary on this new song:
(h) Coming Glory.
98-102. The prophetic word does not leave us in contemplation of the gloomy view of wrath and judgment. It bids us look beyond and see the glories of the Millennial reign of the Redeemer, when all shall know the Lord, and see eye to eye (v. 98) and sing the new song of the redeemed (v. 99-102).
All shall know me] See Jer. 31:33-34.
And shall see eye to eye] When our Lord comes to His Zion, the New Jerusalem, He shall be seen in person, as clearly as when two men look each other in the face.
This new song] In the Revelations contained in the Doctrine and Covenants, reference is frequently made to the songs of Zion. See Secs. 25:12; 45:71; 66:11; 101:18; 133:33. The Saints are to come to Zion with songs of everlasting joy, and when the Lord comes to His people in the New Jerusalem, they will sing the new song. The Latter-day Saints are famous for their love of signing and music. There is, perhaps, no other community on Earth of an equal size, in which the divine art has as many, as ardent devotees.
Lord hath brought again Zion] The City of Zion has again been established on Earth, and God has gathered His Israel.
Brought down Zion from above] Enoch’s Zion, which “God received up into His bosom (Book of Moses 7:69).
Brought up Zion from beneath] The City of the Saints; for the former-day Zion and the latter-day Zion shall meet (Book of Moses 7:21, 60-67). (p. 520)
Monte S. Nyman’s commentary on this new song is also noteworthy (pun intended):
The singing of this new song was foretold by the prophet Isaiah. The prophecy is connected with the preaching of the gospel just as it is in this revelation:
“7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringing good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. [Isaiah 52:7-8] (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, pp. 121-122)
The revelation in D&C 84 continues :
And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good.
And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion.
And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing. (D&C 84:103-105)
The Lord takes care of His missionaries and their families. The Lord’s priority is to establish Zion by the consecration of the Saints and the blessing of the poor. Smith and Sjodahl note:
Special Directions.
(a) Concerning the Offerings of Friends.
103-105. Missionaries with families were to send the money which friends might put into their hands, to their families (v. 103); those without home-ties were to remit such gifts to the Bishop in Zion, or in Ohio, to be used for the propagation of the gospel (v. 104). Clothes given should be accepted, and the old pieces of clothing given to the poor (v. 105). The missionary should not attempt to accumulate means, while preaching the gospel. he should not refuse gifts offered in a spirit of kindness and love, but he should use them wisely and for the blessing of others. He should not pile them up for his own benefit. And thus the temptation to a miserly, sordid course was removed from their path, if they would obey this divine counsel. They would never have any use for purse, nor scrip. (p. 521)
Instructions are given regarding money and gifts for the publishing of the revelations, and establishing Zion (vv. 103-104). Giving the old coat to the poor (v. 105) is similar to the admonition of John the Baptist in Luke 3:11. Verses 106-108 were discussed above with Doctrine and Covenants 84:33-39. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 122)
The revelation in D&C 84 continues:
And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also.
Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill.
Behold, this is the way that mine apostles, in ancient days, built up my church unto me.
Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand?
Also the body hath need of every member, that all may be edified together, that the system may be kept perfect.
And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. (D&C 84:106-111)
Every person in the Church has an important role to play, and every person in the Church should stand in his or her own office and labor in his or her own calling. The Lord reveals His perfect structure and method for strengthening and edifying the weak, building up His Church, and creating unity in the body of His Church. These passages may remind us of the teachings of the Apostle Paul:
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
For the body is not one member, but many.
If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
But now hath God set the members every one of them in the body, as it hath pleased him.
And if they were all one member, where were the body?
But now are they many members, yet but one body.
And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
Nay, much more those members of the body, which seem to be more feeble, are necessary:
And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
That there should be no schism in the body; but that the members should have the same care one for another.
And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
Now ye are the body of Christ, and members in particular.
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
Are all apostles? are all prophets? are all teachers? are all workers of miracles?
Have all the gifts of healing? do all speak with tongues? do all interpret?
But covet earnestly the best gifts: and yet shew I unto you a more excellent way. (1 Cor. 12:12-31)
(b) Concerning the Weak.
106-11. The rule in the kingdom of God is that the strong shall take care of the weak. In the world the rule is to leave the weak behind to perish. The expressions “strong” and “weak” are evidently adapted from Rom. 15:1, where they mean “able” and “unable” respectively. The idea is, further, that those who are able should bear, or carry, the infirmities of those that are not so able. But to carry a burden involves not only strength but also patience and perseverance to the higher Priesthood, because of their age and experience (v. 106). In compliance with this rule those who were ordained should take with them those holding the lesser Priesthood and give them every opportunity to learn and to develop (v. 107). This follows from the fact that all are members of the same body, each having need of all the others (109, 110). All may travel except Teachers and Deacons (v. 111).
This is the way that mine *** apostles built up my church] See, for instance II. Tim. 4:9-13. Our Lord, too, employed His disciples in the ministry (Luke 10:1).
Let not the head say unto the feet] The unity and equality of the Saints are not those of anarchy, but those obtaining under the most perfect system of organization and coordination conceivable- that of the human body. In the body each member has its own function to perform. God did not intend that the foot should see, or hear, but walk. Nor did He design the eye to see for itself alone, but for the benefit of the entire body; or the ear to hear for its own service, but for all. In the body each organ performs its own function for the preservation and building up of the whole organization. When we fully understand this great truth, we shall realize that it does not matter whether we are doing the work of the head or the foot, as long as we are faithful. Well says Chrysostom, “Is the head crowned? All the man is glorified. Do the lips speak? The eyes also laugh and rejoice.” (p. 522)
Do modern members of the Church of Jesus Christ of Latter-day Saints follow the rule of the Kingdom of God, namely, that the strong shall take care of the weak? Or do we follow the rule of the world, namely, to leave the weak behind to perish? Honestly, I’ve seen too many examples of the latter, and too few examples of the former.
In fact, I know by experience and by observation that the modern LDS Church has methods for shunting aside, discarding, and essentially disposing of the weak and the afflicted, relegating them to the “care” of the state. There are, of course, many exceptions to this wicked practice, and there are many good people in the Church who do much to care for and strengthen the weak. Nevertheless, in my estimation, we in the Church are very far from fully obeying the rule in the Kingdom of God. The rule of the world too often predominates in the Church, which results in many of the weak being left behind to perish.
In my experience and observation, in the Church as in the world, it is most often the weak who care for the weak, while the strong build themselves up at the expense of, and while trampling upon, the weak. I don’t imagine that the Lord will tolerate such things for much longer.
The revelation in Doctrine and Covenants 84 continues:
And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud.
He should also employ an agent to take charge and to do his secular business as he shall direct. (D&C 84:112-113)
I’m sure that there are still bishops and other leaders of the Church who travel round about among all the churches, searching after the poor, and administering to their wants. But I have also witnessed how some of the poorest members of the Church are mostly left to fend for themselves. Smith and Sjodahl write:
(c) Concerning the Poor.
112-13. Newel K. Whitney had been appointed Bishop at Kirtland (See Sec. 72:2, 8). One of his duties was to travel among the churches and look after the poor.
By humbling the rich and the proud] The gospel message would make the rich humble enough to place sufficient means in the hands of the Bishop to enable him to administer to the wants of the poor. No true Latter-day Saint can hoard his means and neglect the poor. The words of our Lord, “Ye have the poor always with you,” are frequently repeated as an excuse for the condition of destitution in which even the Christian world has left so great a portion of God’s children. But He does not say, “The poor ye must always have with you.” Poverty is one of the problems which the gospel undertakes to solve, and if anyone is of the opinion that the gospel is not applicable to our temporal conditions, he may as well contend that the gospel is not a power of God to salvation from sin; for if it saves from sin, it save from the consequences of sin, among which are poverty and destitution, sickness, and death. (p. 523)
The revelation in D&C 84 continues:
Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things.
For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate.
Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed. (D&C 84:114-116)
Wilford Woodruff prophesied that one day New York would be destroyed by earthquake, Boston would be destroyed by flood, and Albany would be destroyed by fire. Thus it seems that desolation and utter abolishment still await these cities in particular if they reject the Gospel of Jesus Christ. I’m glad that this prophesied destruction did not occur when I was a child living in Boston or during the times when I have visited New York.
This is Smith’s and Sjodahl’s commentary on these verses:
(d) Concerning Those who Reject the Gospel.
114-16. Bishop Newel K. Whitney was given a special mission to go to the cities mentioned (v. 114) and warn the inhabitants that the hour of judgment was near at hand, if they should reject the gospel message (v. 115). The promise was added that he should go and return in safety, if he would trust in the Lord (v. 116).
Shortly after this Revelation was given, the Prophet Joseph, accompanied by Bishop Whitney, took a hurried journey to Albany, New York, and Boston. In the Millennial Star, Vol. X., p. 286, there is an extract from an article from the Albany Express, in which a conflagration is described, by which buildings and property to the value of $2,000,000 was destroyed at Albany. Several lives were lost and many business men were utterly ruined.
Ancient prophets and the Lord Himself by prophetic vision have seen the great calamities and destructions which await great cities, countries in these last days because they will not repent and forsake their iniquities. Isaiah (Ch. 24) speaks of the time when “the land shall be utterly emptied, and utterly spoiled,” and a “curse devoureth the earth,” and there shall be few men left. (pp. 523-524)
Nyman’s brief commentary on these verses is also helpful:
The traveling of Bishop Whitney to care for the poor was later given in the same words as the Lord’s purpose “to provide for my saints (vv. 112-113; D&C 104:15-16). We will leave the warning to the three cities in the category of Nephi’s analysis of Isaiah’s writings: “in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass” (2 Nephi 25:7) (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 123)
Consider also Joseph Fielding Smith’s sobering statement regarding these verses and the destruction in the last days:
When we become ripe in iniquity, then the Lord will come. I get annoyed sometimes at some of our elders who when speaking say the Lord will come when we all become righteous enough to receive him. The Lord is not going to wait for us to get righteous. When he gets ready to come, he is going to come - when the cup of iniquity is full - and if we are not righteous then, it will be just too bad for us, for we will be classed among the ungodly, and we will be as stubble, to be swept off the face of the earth, for the Lord says wickedness shall not stand.
Do not think the Lord delays his coming, for he will come at the appointed time, not the time which I have heard some preach when the earth becomes righteous enough to receive him… Christ will come in the day of wickedness, when the earth is ripe in iniquity and prepared for the cleansing, and as the cleanser and purifier he will come, and all the wicked will be as stubble and will be consumed. (Doctrines of Salvation, 1956, 3:3.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 67)
The revelation in D&C 84 continues and concludes:
And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days.
For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.
For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people.
I am Alpha and Omega, the beginning and the end. Amen. (D&C 84:117-120)
The Lord’s servants are to proclaim the abomination of desolation of the last days. What on earth is the abomination of desolation or the desolation of abomination in the last days? If we must set forth clearly and understandingly what it is, then we must first know what it is.
First of all, what is an abomination? In his Doctrine and Covenants Encyclopedia, Hoyt W. Brewster, Jr. defines “Abominations” as follows:
An abomination is an object, practice, or teaching that is disgusting, detestable, and offensive. The hearts of the wicked are full of abominations (D&C 10:21). Moreover, any creed, doctrine, philosophy, precept, practice, ordinance, or teaching that deliberately or inadvertently leads people from the saving power of Christ and his gospel is an abomination (see JS - H 1:19). From all such things we should “turn away” (see 2 Tim. 3:1-5). (pp. 3-4)
See also: Desolation of Abominations; Great and Abominable Church
This is the entry on Abomination of desolation in the LDS Bible Dictionary:
Daniel spoke prophetically of a day when there would be “the abomination that maketh desolate” (Dan. 11:31; 12:11), and the phrase was recoined in New Testament times to say “the abomination of desolation, spoken of by Daniel the prophet” (Matt. 24:15).
Conditions of desolation, born of abomination and wickedness, were to occur twice in fulfillment of Daniel’s words. The first was to be when the Roman legions under Titus, in A.D. 70, laid siege to Jerusalem (Matt. 24:15; JS—M 1:12).
Speaking of the last days, of the days following the Restoration of the gospel and its declaration “for a witness unto all nations,” our Lord said: “And again shall the abomination of desolation, spoken of by Daniel the prophet, be fulfilled” (JS—M 1:31–32). That is, Jerusalem again will be under siege.
In a general sense, abomination of desolation also describes the latter-day judgments to be poured out upon the wicked wherever they may be. And so that the honest in heart may escape these things, the Lord sends His servants forth to raise the warning voice, to declare the glad tidings of the Restoration, lest “desolation and utter abolishment” come upon them. The elders are commanded to reprove “the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days” (D&C 84:114, 117; 88:84–85).
In his Doctrine and Covenants Encyclopedia, Hoyt W. Brewster, Jr. includes the following definition for “Desolation of Abomination”:
The phrase desolation of abomination appears twice in the Doctrine and Covenants (84:117; 88:85) and is similar to the terms abomination of desolation (Matt. 24:15; JS-M 1:12, 32) and the abomination that maketh desolate (Dan 9:27; 12:11). In pre-1981 editions of the Doctrine and Covenants, the footnote cross-references to these verses referred to the numerous calamities and judgments which are predicted to fall on the world prior to the Second Coming. The desolation of abomination is the wrath of God… which awaits the wicked, both in this world and in the world to come” (D&C 88:85; italics added). This is in keeping with Webster’s definitions: “Desolation,” the dictionary states, is the “act of desolating, or laying waste; the destruction of inhabitants.” And abominations have been defined as “anything hateful, wicked or shamefully vile.” Therefore, in what is known as the desolation of abomination, the Lord will destroy those things which are hateful, wicked, or vile.
The LDS Bible Dictionary indicates that “conditions of desolation, born of abomination and wickedness, were to occur twice in fulfillment of Daniel’s words” (LDSBD, 601). The first of these was when Jerusalem was destroyed in A.D. 70, and the second is when the city will once again be besieged in the last days. It further states that “in a general sense, abomination of desolation also describes the latter-day judgments to be poured out upon the wicked wherever they may be.” (p. 131)
See also: Abominations
Smith and Sjodahl add the following to our understanding:
(e) Concerning the End.
117-20. The servants of the Lord are called upon to warn the world and to set forth, clearly and understandingly, the “desolation of abomination” in the last days. This expression is found in Daniel (11:31), where it refers to the pollution of the Temple and the destruction of Jerusalem by the Romans. Compare Matthew 24:15. In this Revelation it has a similar meaning, referring, however, to different agents of destruction. The “abomination of desolation” is “the abomination that maketh desolate.” It is, in other words, sin and transgression, and especially the profanation of sacred things, for in the wake of sin follows destruction, sooner or later. When the Roman standards were planted on the battlements of the sacred precincts, desolation was near, but those pagan insignia were but symbolical of the apostasy that had taken place, which was the abomination which caused desolation.
With you *** I will rend their kingdoms] This indicates the nature of the desolation spoken of. Kingdoms are to be rent, and that through the influence of the gospel which the servants of the Lord are proclaiming. They are very humble and unobtrusive, but as missionaries of the gospel, they are they who - in the language of Bishop Ryle - “Shake the universe.” Yes, “These are they who change the fortunes of kingdoms by their prayers; these are they who are the active workers for spreading the knowledge of pure religion and undefiled; these are the life-blood of a country, the shield, the defense, the stay, and the support of any nation to which they belong.”*
This Revelation, as many others, closes with the promise that the Lord will come and reign on Earth. The message of the second advent extends through the Doctrine and Covenants, from the beginning to the end. (pp. 524-525)
*Bishop Ryle is speaking of the members of what has been called “the invisible church,” but what he says is more applicable to the true members of the visible Church of Christ, and His ambassadors.
Regarding these verses, Nyman remarks:
The Lord’s final words are a reassurance that the Lord will control e is “Alpha and Omega, the beginning and the end” (D&C 84:118-120). Thus, a great revelation was given as a reward to the returning missionaries, and for their guidance for the coming months. These words are applicable to all faithful members of the Church. (pp. 123-124)
Thus as we go forth to reprove the world in righteousness of all their unrighteous and ungodly deeds, we can also set forth clearly and understandingly the desolation abomination in the last days. If we consider carefully the meaning of the desolation abomination in the last days, or the abomination that makes desolate, we will see the connection between the ancient fulfillment of Daniel’s prophecy and its coming modern fulfillment. The Lord, Alpha and Omega, will rend the kingdoms of the earth and shake the earth, and even the starry heavens shall tremble. In just a little while, in the Lord’s time, we shall see it. We shall know the Lord, and He will come to reign with His people.
