...was right before me, for he covenanted with me that he would obey my word. And he received the word with gladness...
Historian Christopher Jones joined Hank Smith and John Bytheway on their popular Come Follow Him podcast partly because of Jones's personal role in publishing details on the Methodist minister James Covel mentioned in D&C 39 and 40. In this short post summarizing those insights, I'll add my insistence that each contextual element added to a given text obliges readers to re-examine assumptions, and be willing, at least, to jettison old conclusions drawn in the lesser light of previous givens.
The two sections can hardly not be read together, and their surface forms a cautionary tale: Section 39 sets up promises, and gives commandments to a new convert who had extensive theological training and experience on whom God and the saints could have relied. And Section 40 reveals why he turned aside from his recent covenants. There's value in learning from both good and bad examples, and this one was canonized probably because of its exemplarity--we should all think of ourselves as potential James Covels, and take steps to avoid the pride and punishments of being too afraid of men, or seeking after their praise to the point of giving up on sacred covenants. God will not be mocked. Smith had received similar personal "bad example" revelations for us all to learn from, including close peers, family friends, benefactors, and even himself in the cross-hairs of the Lord's chastening when occasion required. So this isn't out of the ordinary or singling one man out, unless we let it become that.
But just because that surface lesson is valid, doesn't mean we're guiltless if we stop there and take this cautionary tale as license for judgment. All we are told in the revelation is that the Lord would deal with him as seemeth Him good.
Jones discovered elements to round out the picture of what it did seem good for God to do with him. And it wasn't poverty, poor health, ignominy, or anything else we might consider "just desserts" for an oath-breaker. He apparently served to preach the Gospel as he understood it to significant congregations, worked to organize relief efforts for the economically disadvantaged, and died as respected leader in his community. He wasn't a "bad guy", and, in fact, was an instrument in the Lord's hands for the benefit of many of His children in a variety of ways.
There's a certain insistence that faithful members of the Restored Church of Christ must hold to on matters of authority--there is such a thing as counterfeit authority, and our claim is the only eternally valid one, ultimately--but that doesn't give us license to condemn those who don't have it, or disagree with our claim to it. The Lord can do His work through those who reject our faith perhaps just as much as He can through those faithfully serving in His Church. Let us, as He would, look upon others for the good they do, and the potential they have for eternal blessing, not for the flaws we perceive. That would run us afoul of a certain Sermon on the Mount teaching about beams and motes. Let us reach out with consistent love, drawing in those who are receptive, but staying in a place with those that aren't so that when they are ready to receive, we are well positioned to welcome them in. Even with the Pharisees, that's Christ's pattern.
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