Joseph's First Vision

No greater event has happened since the Resurrection of the Lord Jesus Christ than His personal appearance to a young boy early in the Spring of 1820. When God the Father and His Son appeared to Joseph, they ended the long night of Apostasy that had covered the earth and gospel light began to shine once more on the earth.

During Joseph's lifetime, he and his contemporaries left many detailed accounts of this theophany. Joseph himself left behind four accounts himself, and some friends wrote at least five others that we have today. All of these are available online to read at Joseph Smith Papers, and I would highly recommend to anyone, member or non-member, that they study these various accounts.

I would also recommend to any who would be interested to read the book The First Vision: A Harmonization of 10 Accounts from the Sacred Grove by Matthew B. Christensen. He crafts all of these accounts we have into one detailed narrative, allowing for one continuous story to be told.

Now I wanted to take some time and look at all of these accounts that we have, looking at everything we could possibly learn from them and the wonderful truths that they contain. I will use the spelling and editorial marks used by the authors of the accounts themselves, allowing for a more accurate reading of what they tried to express in an imperfect language. I cannot include, for lack of space, the entire accounts, but will only include those pieces of the historical accounts I wish to comment upon.

Primary Accounts

The primary accounts of the First Vision are those that Joseph himself told or wrote. These come straight from the Prophet, and are wonderful pieces to study. 

1832 Account:

Joseph's first account of the First Vision is also the only account we have that is written in his own handwriting. It was a journal entry, meant mostly for himself as he reflected on his life, and is by far the most personal of the nine major accounts we have. Leading up to this account, Joseph became more and more aware that keeping a history was critical to the Saints. He began recording his revelations a few years earlier, even his chastisements, and began keeping a history for the church and for his family. In this personal journal, then, we have the following account.

At about the age of twelve years my mind become seriously imprest [sic] with regard to the all importent [sic] concerns of for the welfare of my immortal Soul which led me to searching the scriptures believeing [sic] as I was taught, that they contained the word of God.

We learn from his first page that at only twelve years old, Joseph wanted to know about the welfare of his soul. He didn't want to know which church was right, he wanted to learn how he could receive salvation. This yearning of the soul for forgiveness and grace leads many to the mercy-seat, as it did with Joseph.

I become [sic] convicted of my sins and by searching the scriptures I found that mand <mankind> did not come unto the Lord but that they had apostatised [sic] from the true and liveing [sic] faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament [sic] and I felt to mourn for my own sins and for the sins of the world.

 Before this sentence, Joseph noted how there seemed to be so many contentions among different faiths and denominations. As he searched for how he could receive salvation, he began to sorrow over his sins and the sins of those around him. 

I learned in the scriptures that God was the same yesterday to day [sic] and forever[,] that he was no respecter to persons for he was God for I looked upon the sun the glorious luminary of the earth and also the moon rolling in their magesty [sic] through the heavens and also the stars shining in their courses and the earth also upon which I stood and the beast of the field and the fowls of heaven and the fish of the waters and also man walking forth upon the face of the earth in magesty [sic] and in the strength of beauty whose power and intiligence [sic] in governing the things which are so exceding [sic] great and marvilous [sic] even in the likeness of him who created him <them> and when I considered upon these things my heart exclaimed well hath the wise man said the <it is a> fool <that> saith in his heart there is no God.

 Here Joseph explains how during his search for salvation, he saw that all things testified that there was a God in heaven. When he would translate Alma Chapter 30, Alma's response to Korihor must have meant a great deal to the young prophet, understanding from a first hand experience that all things truly did testify of a Supreme Creator, a loving Father in Heaven.

I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness and while in <the> attitude of calling upon the Lord <in the 16th year of my age> a piller [sic] of fire light above the brightness of the sun at noon day come [sic] down from above and rested upon me and I was filled with the spirit of god...

In his account, it appears as though he made an insertion, adding above the line "in the 16th year of my age." Joseph Smith likely just made a simple editorial mistake, looking back on the event 12 years later, or could have meant to write the number 15 but made it look too much like a 6. True, he was fourteen when he received this vision, but "year of my age" could have had a more loose meaning than we might give credit today — Joseph will even use a similar phrase in his 1838 Account, currently in Verse 7 of Joseph Smith —History. (I for one, am under the opinion that if something was written in 1832 or whatever year it might be, we need to date the meaning of words and phrases to 1832 for the best commentary on what was being said.) Joseph was born in 1805, and add fifteen to that and you have the year 1820, or, 1820 was the fifteenth year of his age. There are some historical and genealogical documents that also follow that same reasoning to give support to this interpretation of the phrase, though, I admit, I am no expert on the history of the English language. However old he was, however, it does not affect the veracity of the story. Joseph prays to the Lord, and as he seeks for mercy he sees a pillar of glorious light that he found impossible to describe. Joseph initially wrote it was a pillar of fire, but scratched the word out and wrote that it was a pillar of light. Joseph attempted to describe in his imperfect language a perfect light. He did not know how he could do it. 

...and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee. go thy <way> walk in my statutes and keep my commandments behold I am the Lord of glory I was crucifyed [sic] for the world that all those who believe on my name may have Eternal life <behold> the world lieth in sin and at this time and none doeth good no not one they have turned asside [sic] from the gospel and keep not <my> commandments they draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them acording [sic] to thir [sic] ungodliness and to bring to pass that which <hath> been spoken by the mouth of the prophets and Ap[o]stles behold and lo I come quickly as it [is?] written of me in the cloud <clothed> in the glory of my Father and my soul was filled with love and for many days I could rejoice with great Joy and the Lord was with me.

Continuing his story, Joseph sees the heavens opened. He records seeing the Lord Jesus Christ who forgives him of his sins. Although Jesus mentions that all of the world was turned away from Him, the primary message Joseph received was salvation. Joseph wanted to write about when he received a forgiveness of sins, and so he did not feel the need to include many other details that we now have concerning the matter. He recorded Jesus's primary message of hope and love and salvation, so we don't have to worry that he did not mention in this journal entry that he also saw God the Father or the message of universal apostasy or the work he would perform. Joseph wanted salvation, and he obtained a hope in Christ that he could be saved. Greater in Joseph's eyes than the miracle of seeing God was the miracle of being forgiven.

1835 Account: 

Matthias the Prophet

Joseph's 1835 Account was recorded by his scribe Warren Parrish. During this time, a Jewish Rabbi and visionary "Matthias the Prophet" (pictured right, photo courtesy Joseph Smith Papers) visited Joseph and during a private conversation, they both shared their visionary experiences. Matthias asked how Joseph received the golden plates, and Joseph decided to start his story seven years before he ever took the plates, with his first vision. Unfortunately Matthias was unchanged by his visit with the Prophet, and Joseph Smith had to cast him out of Kirtland shortly afterwards. This account was never meant to be widely published like the 1832 account, but it is a wonderful thing that we do have it.

I commenced giving him a relation of the circumstances connected with the coming forth of the book of Mormon, as follows— being wrought up in my mind, respecting the subject of religion and looking upon <at> the different systems taught the children of men, I knew not who was right or who was wrong and concidering [sic] it of the first importance that I should be right, in matters that involved eternal consequences; being thus perplexed in mind I retired to the silent grove and bowd [sic] down before the Lord, under a realising [sic] sense that he had said (if the bible be true) ask and you shall receive knock and it shall be opened seek and you shall find and again, if any man lack wisdom let him ask of God who giveth to all men libarlly [sic] and upbradeth [sic] not; information was what I most desired at this time, and with a fixed determination I to obtain it, I called upon the Lord.

Joseph jumps right in to the war of words and tumult of opinions he experienced. He briefly alludes to his quest for salvation, wanting to be right in matters of eternal importance, but does not have to focus on it to Matthias. This includes Joseph's first account of an appeal to the Bible for answers, and his determination to call upon the Lord.

I made a fruitless attempt to pray, my toung [sic] seemed to be swolen [sic] in my mouth, so that I could not utter, I heard a noise behind me like some person walking towards me, <I> strove again to pray, but could not, the noise of walking seemed to draw nearer, I sprung up on my feet, and and looked around, but saw no person or thing that was calculated to produce the noise of walking, I kneeled [sic] again my mouth was opened and my toung [sic] liberated, and I called on the Lord in mighty prayer, a pillar of fire appeared above my head, it presently rested down upon my <me> head, and filled me with joy unspeakable...

This is Joseph's first account of Satan's opposition to his prayer. He heard the Devil attempt to walk towards him, felt his tongue swell in his mouth, and tried to pray. Eventually, he saw a pillar of fire — there's that word again — appear and liberate him from this captivity.

...a personage appeard [sic]in the midst, of this pillar of flame which was spread all around, and yet nothing consumed, another personage soon appeard [sic] like unto the first, he said unto me thy sins are forgiven thee, he testifyed [sic] unto me that Jesus Christ is the son of God; <and I saw many angels in this vision> I was about 14. years old when I received this first communication.

Joseph describes seeing one Personage appear, then, a second appeared like the First had. He testified that Jesus is the Christ, the Son of God. Perhaps Joseph felt the need to include this because he was speaking to a Jewish Rabbi, who could have used that extra testimony. Joseph also says he saw many angels in this vision, praising God. No wonder they would have appeared as well, praising the Lord for the long-awaited Restoration of the Gospel!

1838 Account: 

This is the most well-known account of the First Vision by Latter-day Saints. Written as a part of the more complete History of the Church, this was the first account intended to be published to the whole world. It was written in part to help the Saints, and also to help dispel any false information then surrounding the Church and the Prophet Joseph.

I was at this time in my fifteenth year. My Fathers family was proselyted to the Presbyterian faith and four of them joined that Church, Namely, My Mother Lucy, My Brothers Hyrum, Samuel Harrison, and my Sister Sophronia. 

In this account, Joseph mentions how important religion was to his whole family, but also implies how divisive it was. His father did not go to church, not trusting in the clergy or organized religion. His mother was seeking for the truth, and was even promised earlier in her life that she would find it, but until then wanted to worship somehow.

But in process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them, but so great was the confusion and strife amongst the different denominations that it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right and who was wrong. 

Joseph, I believe, was attracted to the Methodist sect because of their definition of grace as compared to the Presbyterians. Presbyterianism accepts the five points of Calvinism that Methodism rejects, one of which is the predestination of mankind and another is the irresistible pull of grace to those elected. Joseph, in his search for salvation, did not want to believe in a God that would only save a few of His children. Alvin and his father shared similar beliefs, and so the definition of open communion with God and the ability to save all who would come to God would have been attractive to a young Joseph.

While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, First Chapter and fifth verse which reads, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him.[”] Never did any passage of scripture come with more power to the heart of man that this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did, for how to act I did not know and unless I could get more wisdom than I then had [I] would never know.

Here Joseph recognizes that ultimately, in his quest for knowledge, he must turn to the Lord. How many times have we each felt that same feeling of a scripture enter our hearts? Elder Neal A. Maxwell once taught that he believed "James was inspired to so write and Joseph to so respond to [such] words! Others have benefited and will continue to benefit from James 1:5, but its primary purpose was to be part of the spiritual [awakening] leading to the last dispensation." (C.E.S. Symposium, August 15, 1991). How amazing is that thought? Two thousand years ago, James wrote one simple sentence, perhaps even as a by thought, for a wise purpose in God, who knows the end from the beginning. That scripture then came to a young boy, who was so inspired as to pray to the Lord, leading to this great theophany.

It was the first time in my life that I had <made> such an attempt, for amidst all <my> anxieties I had never as yet made the attempt to pray vocally.

Here Joseph recognized the importance of this prayer, and he wanted to make it special. He had never prayed vocally, but knew that God would answer if he put the effort in to make this prayer special.

After I had retired into the place where I had previously designed to go, having looked around me and finding myself alone, I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so, when immediately I was <siezed> [sic] upon by some power which entirely overcame me and <had> such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had siezed [sic] upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being.

Joseph relates the severity of this pain Satan tried to enforce upon him. Satan sought to destroy this young boy's attempt at prayer, knowing full well what would happen if Joseph finished his prayer.

Just at this moment of great alarm I saw a pillar <of> light exactly over my head above the brightness of the sun, which descended gracefully gradually untill [sic] it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

It is interesting to me that Joseph's first word to describe this light was gracefully. Could Joseph have seen it in part as the grace of God, saving him from his sins and this enemy? 

When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air. One of <them> spake unto me calling me by name and said (pointing to the other) 'This is my beloved Son, Hear him.' 

How wonderful is it that the very first word ever spoken by Deity in this, the last dispensation, was "Joseph?" God knows us personally, and He answered Joseph's personal question as a Father to a son. A Father who loves and knows all of His children. This is also Joseph's first description of these personages being glorious beyond human description. Throughout his life as he told the account of his theophany, it seems that Joseph had a continual problem explaining the divine with simple language we could understand.

When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, 'Never mind, all is well—I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.'

 Though this appears near the end of verse 20 in what is now Joseph Smith — History (and from which I have quoted this particular passage), this story actually did not appear in Draft 2 of the History of the Church (from which I have been quoting) and was added at a later date by the Prophet Joseph. However, I believe it is worth noting here. Remember Joseph's big concern for religion — many in his family joined the Presbyterian faith, others did not unite with any faith, and Joseph was feeling drawn to the Methodist faith. As I have stated earlier, I believe the big difference in doctrine Joseph was looking for was how one receives grace. Joseph just saw a vision of God the Father and His Son Jesus Christ, in which he learned that God's grace was open to him even though he had previously felt nothing at the church meetings. Joseph gained a testimony that God's grace is open to all, and even though none of the churches were enjoying the fullness of the gospel as Joseph had learned, how much of a relief must it have been to receive this testimony!

1842 Account: 

While the 1838 Account was the first account prepared for publication, the 1842 account actually beat it to the press by a little less than a month. Joseph wrote a letter to John Wentworth, a newspaper editor who was gathering information of the Latter-day Saints on behalf of a friend. This account was never published by Wentworth or his friend, and had Joseph not published it himself in the Times and Seasons it would have been lost to history.

When about fourteen years of age I began to reflect upon the importance of being prepared for a future state, and upon enquiring [sic] the plan of salvation I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the summum bonum of perfection: considering that all could not be right, and that God could not be the author of so much confusion I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another principles which were diametrically opposed.

This is a wonderful observation from Joseph Smith, and one that many I met on my Mission had expressed as well. If God is the same throughout all time and eternity, why are there so many churches? Why do these points of doctrine seem diametrically opposed to each other? Perhaps when Jospeh wrote this, he was referring again to the five points of Calvinism that some churches accepted while others rejected. What could be more opposed to open communion and grace than predestination and the notion God will save whoever He will save and that is that?

I retired to a secret place in a grove and began to call upon the Lord, while fervently engaged in supplication my mind was taken away from the objects with which I was surrounded, and I was enwrapped [sic] in a heavenly vision and saw two glorious personages who exactly resembled each other in features, and likeness, surrounded with a brilliant light which eclipsed the sun at noon-day.

Here Joseph recognizes that God the Father and Jesus the Christ looked exactly identical. He does not spend any time detailing Satan's opposition, but instead jumps right into his seeing the Lord.

They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom. And I was expressly commanded to 'go not after them,' at the same time receiving a promise that the fulness [sic] of the gospel should at some future time be made known unto me. 

Joseph received a promise from the Lord that he would receive the fullness of the Gospel, and uses this to jump straight into the history of the coming forth of the Book of Mormon as a fulfillment of that promise from the Lord.

Secondary Accounts

The secondary accounts were written and published at various points in the Prophet Joseph's life by his close friends and contemporaries. By exploring these accounts as well, we are able to get a closer look at inside the mind of Joseph Smith as we learn how he might have described these events to his friends in person.

Orson Pratt's 1840 Account: 

Orson Pratt

Orson Pratt's Account of the First Vision was the very first account ever published. While Orson was waiting for copies of the Book of Mormon to be printed in England during the Twelve's Mission, he decided to write his own tract to disperse while waiting for the scriptures. His tract, A[n] Interesting Account of Several Remarkable Visions, was a great help to those seeking to know the truth. His account of the First Vision was likely obtained from listening to the Prophet Joseph.

When somewhere about fourteen or fifteen years old, he began seriously to reflect upon the necessity of being prepared for a future state of existence: but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind: he perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. He saw, that if he understood not the way, it would be impossible to walk in it, except by chance; and the thought of resting his hopes of eternal life upon chance, or uncertainties, was more than he could endure.

Orson Pratt seems to mirror some of the language used by the Prophet Joseph in his earlier accounts. He talks of a desire to be prepared for a future existence, but goes on to add that Joseph saw that if he were to remain in darkness he would be throwing his salvation to chance. That was something Joseph could not stand the thought of. We too need to gain that testimony of how we can receive salvation during our lives for that same reason.

If he went to the religious denominations to seek information, each one pointed to its particular tenets, saying— 'This is the way, walk ye in it;' while, at the same time, the doctrines of each were, in many respects, in direct opposition to one another. It, also, occurred to his mind, that God was not the author of but one doctrine, and therefore could not acknowledge but one denomination as his church; and that such denomination must be a people, who believe, and teach, that one doctrine, (whatever it may be,) and build upon the same. He then reflected upon the immense number of doctrines, now, in the world, which had given rise to many hundreds of different denominations. The great question to be decided in his mind, was—if any one of these denominations be the Church of Christ, which one is it? Until he could become satisfied, in relation to this question, he could not rest contented.

Orson Pratt paints a Joseph Smith who was a seeker. He was able to realize that if salvation is found in Christ, and Christ established a Church, I must find that church to gain salvation. The only thing left to do was look at all of the contradictory doctrine he faced to gain a witness which was the true doctrine, something that must have felt a daunting task for a young boy.

He, accordingly, commenced perusing the sacred pages of the Bible, with sincerity, believing the things that he read. His mind soon caught hold of the following passage:—“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”—James i. 5. From this promise he learned, that it was the privilege of all men to ask God for wisdom, with the sure and certain expectation of receiving, liberally; without being upbraided for so doing. This was cheering information to him: tidings that gave him great joy. It was like a light shining forth in a dark place, to guide him to the path in which he should walk. He, now, saw that if he inquired of God, there was, not only, a possibility, but a probability; yea, more, a certainty, that he should obtain a knowledge, which, of all the doctrines, was the doctrine of Christ; and, which, of all the churches, was the church of Christ.

Joseph had great faith in this promise. He saw it not only as a promise, but as a certain blessing that God would give him. 

At first, he was severely tempted by the powers of darkness, which endeavoured [sic] to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray, in fervency of the spirit, and in faith.

Orson Pratt focuses this confrontation with the devil to be more of a mental struggle. He does not describe Joseph's feelings of abandonment or soon to be (he felt) destruction. He very likely heard Joseph talk about this in depth, but perhaps for the sake of space or his readers he left it very brief, hoping to get to the theophany sooner rather than later.

And, while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, as it drew nearer, it increased in brightness, and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence. It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it.

Here Orson Pratt again makes a reference to the fire aspect of Joseph's description. He expected to see the leaves catch fire instantly when the light drew near, but as this was a heavenly light, Joseph was able to be in its presence. Orson Pratt describes the light as increasing in brightness as it drew nearer to Joseph Smith, until it entirely surrounded him.

When it first came upon him, it produced a peculiar sensation throughout his whole system; and, immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped [sic] in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. He was informed, that his sins were forgiven. He was also informed upon the subjects, which had for some time previously agitated his mind, viz.—that all the religious denominations were believing in incorrect doctrines; and, consequently, that none of them was acknowledged of God, as his church and kingdom. And he was expressly commanded, to go not after them; and he received a promise that the true doctrine— the fulness [sic] of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable.

Joseph's vision is described more as a spiritual vision, seeming to draw connections to biblical prophets and apostles who sometimes could not tell if they experienced their vision inside or outside the body. Here, Joseph's two main quests are fulfilled. He learns that Christ is the way to salvation, and that He would restore the true faith through the Prophet at a future time.

Howard Coray's 1840's Account: 

Howard Coray served under Joseph in preparing his 1838 History for publication. During this time, under the Prophet's supervision, he made a copy of the 1838 account with minor adjustments in phraseology sometime in the early 1840's. Due to the nature of this account, many include it as another draft of the 1838 Account (which would not be wrong) and do not necessarily count it as one of the main accounts. For that reason, some say we have nine, others say we have ten. Though it is very similar to the 1838 Account, there are a few passages I would like to point out from this account.

At length I came to the conclusion, to ask of him for wisdom, believing that he “that giveth giveth to all men”. liberally and upbraideth not. would not refuse to verify his promise to me.

This is similar to Orson Hyde's description of Joseph's determination to ask of God, though he would not have had access to any of the tracts published in England. It shows a Joseph who has great faith in prayer.

Just at this moment of alarm, I saw a pillar of light. over my head, exceeding the brightn <far more bright and dazling [sic] than the sun in his meridian splendor> the brightness of which. exceeded that of the sun; which gradually decended untill [sic] it fell upon me. and I found myself. delivered from the enemy which held me bound.

What strikes me about this description of the light is the awe that Joseph seemed to attempt to describe. How could you not see this grand vision and not be in awe?

Orson Hyde's 1842 Account: 

Orson Hyde wrote this account in English and translated it into German during his European mission while he was on his way to dedicate the Holy Land. Heavily influenced off of Orson Pratt's Account, it was published in his tract Ein Ruf aus der Wüste [A cry out of the wilderness], and we have both a modern English translation and the original German texts available to study. Since most of you do not speak German I would assume, I will quote the modern translation. However, if you do speak German, I would recommend you look also to that for further light and knowledge.

Consequently he began in an attitude of faith his own investigation of the word of God [feeling that it was] the best way to arrive at a knowledge of the truth. He had not proceeded very far in this laudable endeavor when his eyes fell upon the following verse of St. James [1:5]: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” He considered this scripture an authorization for him to solemnly call upon his creator to present his needs before him with the certain expectation of some success.

The word authorize is an interesting choice. Could Joseph have felt unworthy to ask the Lord himself earlier, unsure if God would even want to hear from him? Orson Hyde describes this verse as giving authority to Joseph to pray, this authority that would be used to call upon the Lord.

And so he began to pour out to the Lord with fervent determination the earnest desires of his soul. On one occasion, he went to a small grove of trees near his father’s home and knelt down before God in solemn prayer. 

Orson Hyde includes a detail practically gone from the other accounts — Joseph had prayed on more than one occasion following reading this verse. He pondered this verse again and again and cried out to the Lord in his heart. It was only when Joseph decided to pray vocally that the great vision followed.

The adversary then made several strenuous efforts to cool his ardent soul. He filled his mind with doubts and brought to mind all manner of inappropriate images to prevent him from obtaining the object of his endeavors; but the overflowing mercy of God came to buoy him up and gave new impetus to his failing strength.

Here we get the image of a young boy being filled with inappropriate images. I do not believe these were any serious images such as pornography as others might assume. Joseph was filled with doubts, and whatever he experienced or whatever images he saw he overcame them through God's mercy.

Levi Richards' 1843 Account: 

Levi Richards was a member in Nauvoo who we can thank for keeping a record of his life. On a entry dated 11 June 1843, Levi recorded notes from a sermon delivered by Joseph Smith which included an account of the First Vision. It is an extremely brief entry filled with short notes, but worth reading all the same.

[H]e went into the grove & enquired [sic] of the Lord which of all the sects were right— re [sic] received for answer that none of them were right, that they were all wrong, & that the Everlasting covena[n]t [sic] was broken. 

This account draws reference to another biblical prophesy of the apostasy, of the people breaking the everlasting covenant in conjunction with hearts being turned away from the Lord. Though it is a small account, we can get a clear picture of some of the ideas that Joseph Smith preached on and viewed this Vision as.

David White's 1843 Account: 

David White was a newspaper editor who did not belong to the Church. He stayed in Nauvoo for a few days, during which time he met and interviewed Joseph Smith on 21 August 1843. An account of the First Vision was included in this interview, which was published as a whole on 15 September in the newspaper Pittsburgh Weekly Gazette. 

I immediately went out into the woods where my father had a clearing, and went to the stump where I had stuck my axe when I had quit work, and I kneeled down, and prayed, saying, ‘O Lord, what Church shall I join.’

 Here we get the detail of Joseph sticking his axe in a tree stump the day before. This shows that Joseph was thinking about what he might say to the Lord, where he might go, what he might do. Joseph was very thoughtful and wanted to be in a quiet place where he could not be interrupted, and found that place the day before. When he went to pray, he could honestly tell his parents that he was going to retrieve his axe, allowing him to have the peace he needed to pray.

Alexander Niebaur's 1844 Account: 

This account is the last record we have from Joseph's lifetime. Alexander Niebaur was a German and Jewish covert who helped teach the Prophet German and Hebrew; perhaps he is also the one who gave Joseph a copy of Martin Luther's translation of the Bible that the Prophet was very fond of, though we do not know. He recorded this entry on 24 May 1844, presumably the day of or a day shortly after hearing Joseph preach. This account, written in this man's broken English, contains short phrases that are just beautiful and his account is full of small details that we might not realize on a first reading.

Br Joseph tolt [sic] us the first call he had a Revival Meeting his Mother & Br & Sister got Religion, he wanted to get Religion too wanted to feel & shout like the Rest but could feel nothing.

We see an inside and deeply personal look into Joseph's mind. He wanted to believe, he wanted to feel the Spirit, but never could. As he grew partial to the Methodists, this would be the only thing effectively keeping him back from joining them. He simply could not feel the Spirit, and it bothered him greatly. This also would have detoured him from joining with the Presbyterians over the Calvinistic point of irresistible grace — he could not feel any such grace reaching out to him, assuring him that he had been predestined for salvation. 

[S]aw a fire towards heaven came near & nearer saw a personage in the fire[,] light complexion blue eyes a piece of white cloth drawn over his shoulders his right arm bear after a w[h]ile a other person came to the side of the first.

Here we see a lasting impression of God's image that Joseph remembered distinctly up until his death. He saw God, and even took the time to explain to Alexander Niebaur the color of God's eyes. This was a vision that Joseph could not forget; it was burned into his memory.

Mr Smith then asked must I join the Methodist Church= No= they are not my People, th all have gone astray there is none that doeth good no not one, but this is my Beloved son harken [sic] ye him, the fire drew nigher Rested upon the tree enveloped him.

Here we see the possibility that Alexander Niebaur wrote a few details in the wrong order, with God introducing His Son after Joseph asked his question. We also see that Joseph had taken his search seriously; he didn't just go to the Lord without having done his own homework. Joseph agreed most with the Methodist church and their views of grace, and he wanted to know if he was right.

In Conclusion

It seems only fitting to end with my testimony of the First Vision and Joseph Smith's call to be the Prophet of the Restoration.

The First Vision stands as one of the greatest events in the history of this world. Joseph sought his whole life to find words adequate to describe his experience in the grove but could not; to every new audience he would tell them his story according to their needs at that time, using the best language he could find but still seems to have found any language imperfect to describe such a perfect vision. Joseph Smith was indeed a Prophet of the Lord who did converse with Him, and as we come to study His words to Joseph we can learn to appreciate on a deeper level the event that marked the outset of the Restoration.

I know that these accounts are true. I have seriously studied them and fully believe and accept them to be the words of a Prophet who sought to communicate what mortal tongue cannot. Joseph Smith stands as a beacon of true Christianity, a man who sought God and found Him. Like Joseph has, and like I myself have, we too are able to follow his example of earnestly seeking for the Lord, coming to Him with broken hearts and contrite spirits, and receiving a witness from Him that He lives and loves us. 

I have received this testimony. And I know that as many as come to seek Him with real intent, doubting nothing, will receive just as He has promised.