Joseph Smith dictated what is now Doctrine and Covenant section 132 on July 12, 1843. This revelation, along with his other statements, provide several reasons why he believed plural marriage could be introduced among the Latter-day Saints.

As Part of a “Restitution of All Things”

The earliest justification mentioned by the Prophet was as a part of the “restitution of all things” prophesied in Acts 3:19–21. Old Testament prophets practiced polygamy , so it could be a part of the restoration of “all things” (see D&C 132:40, 45).

Abraham Sarah Hagar

Sarah gives Hagar to Abraham as a Plural Wife

Several members who knew Joseph Smith left accounts of him referring to a connection between the two.

Benjamin F. Johnson recalled in 1903: “In 1835 at Kirtland I learned from my Sisters Husband, Lyman R. Shirman1, who was close to the Prophet, and Received it from him. That the ancient order of plural marriage was again to be practiced by the Church.”2

A few years later in 1841, Joseph Smith attempted to broach the topic publicly. Helen Mar Kimball remembered: “He [Joseph] astonished his hearers by preaching on the restoration of all things, and said that as it was anciently with Abraham, Isaac and Jacob, so it would be again, etc.”3

Similarly, Joseph A. Kelting recalled his personal conversation with Joseph Smith:

Calling at the house of the prophet one day, early in the spring of 1844, on some business or other not now remembered, the prophet invited me into a room up stairs in his house, called the Mansion. After we/ entered the room he locked it the door,/ and then asked me if I had heard the rumors connecting him with polygamy. I told him I had. He then began a defense of the doctrine by referring to the Old Testament. I told him I did not want to hear that as I could read it for my self. He claimed to be a prophet — I believed him to be prophet — and I wanted to know what he had to say about it. He expressed some doubts as to how I might receive it, and wanted to know what stand I would take if I should not believe what he had to say about it. I then pledged him my word that whether I believed his revelation or not I would not betray him.

He then informed me that he had received a revelation a revelation from God which taught the correctness of the doctrine of a plurality of wives, and commanding him to obey it. He then acknowledged to having married several wives. I told him that was all right. He then said he would like a further pledge from me that I would not betray him. I asked him if he wanted me to ex accept the principle by marrying a plural wife. He answered yes. A short time after this I married two wives in that order of marriage.4

Joseph Smith was a prophet-restorer, which helps to explain why the command to practice plural marriage has been labeled a “restoration.”

To Provide a Customized Trial for the Saints of that Time and Place

Another reason for the establishment of plural marriage is that it brought trials to practicing Saints that provided opportunities for spiritual growth.

The belief that God challenges His followers on earth in order to make them worthy of blessings from their obedience is a pattern in the scriptures. Sometimes disciples are required to migrate to new lands or to defend themselves against powerful enemies.

Joseph Smith’s revelations promised the early Saints that they would be “endowed with power from on high” if they would build a temple (D&C 38:3238; see also 43:1695:8105:11–12110:9) and their obedience was richly rewarded. Section 132 mentions in three places Abraham’s obedience and the blessings he received for his  compliance (vv. 3650–51).

Practicing plural marriage was a difficult for most participants. One of Joseph’s plural wives, Helen Mar Kimball, remembered: “The Prophet said that the practice of this principle would be the hardest trial the Saints would ever have to test their faith.”5 She also recalled:

I did not try to conceal the fact of its having been a trial, but confessed that it had been one of the severest of my life; but that it had also proven one of the greatest of blessings. I could truly say it had done the most towards making me a Saint and a free woman, in every sense of the word; and I knew many others who could say the same, and to whom it had proven one of the greatest boons—a ‘blessing in disguise.'6

Apostle John Taylor summarized: “Where did this commandment come from in relation to polygamy?” and then he answered, “It also came from God. It was a revelation given unto Joseph Smith from God, and was made binding upon His servants. When this system was first introduced among this people, it was one of the greatest crosses that ever was taken up by any set of men since the world stood.”7

Brigham Young recalled in 1855: “I foresaw, when Joseph first made known this doctrine, that it would be a trial, and a source of great care and anxiety to the brethren, and what of that? We are to gird up our loins and fulfill this, just as we would any other duty.”8

For plural wife Martha Cragun Cox (1852–1932), plural marriage led to intense prayers that brought inspiration: “I knew the principle of plural marriage to be correct—to be the highest, holiest order of marriage. I knew too, that I might fail to live the holy life required and lose the blessings offered. If I had not learned before to go to the Lord with my burden, I surely learned to go to him now. … I found relief only in prayer when the Holy Spirit gave me inspiration.”9

The trial was withdrawn through the 1890 Manifesto. At that time, Wilford Woodruff, the holder of the sealing keys to authorize all valid eternal marriages, declared the commandment to practice plural marriage to be no longer binding upon the Saints. They were to live monogamy like the Book of Mormon Saints. Fourteen years later in 1904, Church President Joseph F. Smith stopped allowing new plural marriages.

Multiplying and Replenishing the Earth

The third reason given by Joseph Smith for the practice of plural marriage comes as polygamous couples “multiply and replenish the earth.” Through those marriages, additional devout families are created into which “noble and great” premortal spirits can be born (see Abraham 3:22).

When compared to monogamy, polygamy decreases the number of children each wife bears. Yet, when practiced within a society, it may increase the overall total number of children being born by providing opportunities for motherhood to women who otherwise might never marry and have children.10  The revelation on celestial marriage affirms: “They [the plural wives] are given unto him [their husband] to multiply and replenish the earth, according to my commandment … that they may bear the souls of men.” (D&C 132:63).

Two members of the LDS Church who lived in Nauvoo remembered the Prophet teaching this concept.

Charles Lambert recalled the Prophet teaching: “There are thousands of spirits that have been waiting to come forth in this day and generation. Their proper channel is through the priesthood, a way has to be provided. But the time has come and they have got to come away.”11

Helen Mar Kimball recalled, “It was revealed to him [Joseph Smith] that there were thousands of spirits, yet unborn, who were anxiously waiting for the privilege of coming down to take tabernacles of flesh, that their glory might be complete.”12

While procreation is one reason for plural marriage, it is not the most important. Regarding Joseph Smith, there are no known offspring from his plural unions and much evidence supporting that intimate relations were uncommon in his polygamous marriages.

Making Eternal Marriage Available to Everyone

The fourth reason Joseph Smith gave for the practice of plural marriage dwarfs the other three explanations in significance because it deals with eternity. The message of D&C 132:16–17 states that men and women who are not sealed in eternal marriages during this life (or vicariously later) “remain separately and singly, without exaltation, in their saved condition, to all eternity.”

In other words, “exaltation,” the highest salvation, requires eternal marriage. No single person can be exalted according to Joseph Smith’s teachings.

Doctrine and Covenants section 132 seems to anticipate more worthy women than men as it approves a plurality of wives (vv. 34, 37–39, 52, 55, 61–65) and disallows a plurality of husbands (vv. 41–42, 61–63). Specifically, verse 63 states that a plurality of wives is “for their [the wives] exaltation in the eternal worlds.”

Section 132 supports that eternity was the primary focus of the Joseph’s marriage theology rather than plurality or sexuality. Eternal, rather than plural, marriage was his zenith doctrine. It appears that the crucial objective of polygamy on earth was to allow all worthy women to be eternally sealed to a husband and thus fulfill all the ordinances needed for exaltation.

According to these teachings, a plurality of wives in some form may be practiced in eternity, but not by all worthy men and women. We know that polygamy on earth is unequal and difficult, but we know nothing about how eternal marriage or eternal plural marriage might feel in eternity.

To fear eternal plurality is to fear the unknown. It is helpful to remember that God’s eternal plan is a plan of happiness (Alma 42:8), suggesting that all marriage choices and opportunities in eternity will bring happiness to those who receive them.

Brigham Young acknowledged that eternal marriage (not plural marriage) is “the thread which runs from the beginning to the end” in God’s plan for His children:

The whole subject of the marriage [not plural marriage] relation is not in my reach, nor in any other man’s reach on this earth. It is without beginning of days or end of years; it is a hard matter to reach. We can tell some things with regard to it; it lays the foundation for worlds, for angels, and for the Gods; for intelligent beings to be crowned with glory, immortality, and eternal lives. In fact, it is the thread which runs from the beginning to the end of the holy Gospel of salvation—of the Gospel of the Son of God; it is from eternity to eternity.13

To read more about Joseph Smith’s theology regarding eternal marriage, check out Joseph Smith’s Polygamy: Toward a Better Understanding.


  1. Sherman was a close friend and devout follower of Joseph Smith. He was called as an apostle but died before learning of the appointment. See Lyndon W. Cook, “Lyman Sherman—Man of God, Would-Be Apostle,” 121–24.  (back)
  2. Dean R. Zimmerman, I Knew the Prophets: An Analysis of the Letter of Benjamin F. Johnson to George F. Gibbs (Bountiful, Utah: Horizon, 1976), 37–38.  (back)
  3. Helen Mar Whitney, Plural Marriage as Taught by the Prophet Joseph: A Reply to Joseph Smith [III], Editor of the Lamoni Iowa “Herald,” (Salt Lake City: Juvenile Instructor Office, 1882), 11; see also Jeni Broberg Holzapfel and Richard Neitzel Holzapfel, eds., A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History (Provo, Utah: Bookcraft, 1992), 142–43. See also Joseph A. Kelting, “Affidavit,” March 1, 1894, images 11–16a; see also Kelting, “Statement,” Juvenile Instructor 29 (May 1, 1894): 289–90.  (back)
  4. Joseph A. Kelting, “Statement,” Joseph Smith Affidavits, CHL, Ms 3423, Folder 2, images 11–16a; italics added. See also Juvenile Instructor, 29 (May 1, 1894): 289–90.  (back)
  5. Holzapfel and Richard Holzapfel, eds., A Woman’s View, 140.  (back)
  6. Helen Mar Kimball Whitney, Why We Practice Plural Marriage (Salt Lake City: Juvenile Instructor Office, 1884), 23–24; see also page 8.  (back)
  7. John Taylor, Journal of Discourses, 11:221.  (back)
  8. Brigham Young, July 14, 1855, Journal of Discourses, 3:265.  (back)
  9. Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mvay Derr, Women’s Voices: An Untold History of the Latter-day Saints, 1830–1900 (Salt Lake City: Deseret Book Company, 1982), 278.  (back)
  10. L. L. Bean and G. P. Mineau, “The Polygyny–Fertility Hypothesis: A Re-evaluation,” Population Studies 40 (1986): 67–81; Miriam Koktvedgaard Zeitzen, Polygamy: A Cross Cultural Analysis (Oxford and New York: Berg, 2008), 62–63.  (back)
  11. Charles Lambert, “Autobiography,” CHL; quoted in Danel W. Bachman, “The Authorship of the Manuscript of Doctrine and Covenants Section 132,” in Sidney B. Sperry Symposium: A Sesquicentennial Look at Church History, January 26, 1980 (Provo, Utah: Religious Instruction, BYU, 1980), 43n44.  (back)
  12. Helen Mar Kimball Whitney, Why We Practice Plural Marriage (Salt Lake City: Juvenile Instructor Office, 1884), 7.  (back)
  13. Brigham Young, October 6, 1854 Journal of Discourses, 2:90. Important in Brigham Young’s comments is his observation that the “marriage relation,” referring to eternal marriage, not exclusively plural marriage, comprises the “foundation for worlds … and for Gods.”  (back)

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