Doctrine & Covenants 60 — Study Guide
Date & Location: August 8, 1831 | Independence, Missouri
Audience: The elders who had traveled to Missouri with Joseph Smith and were now preparing to return to Ohio
Purpose: To provide instructions for their return journey and to rebuke those who failed to testify of the gospel
Key Themes:
Accountability for spiritual gifts and callings
Fear of man vs. faithfulness to God
Missionary duty and the power of testimony
Travel instructions and consecration of resources
Judgment, mercy, and symbolic acts (e.g., shaking the dust, foot washing)
Historical Context:
This revelation followed the Saints' arrival and land dedication in Jackson County.
The mood among some elders was mixed—some were faithful, others hesitant or fearful.
The Lord gives direct instruction for the return journey, preaching assignments, and money handling.
Key Figures:
Joseph Smith, Sidney Rigdon, Oliver Cowdery: Called to journey to Cincinnati
Edward Partridge: Bishop in Zion, to provide monetary support
“The residue”: Other elders sent two-by-two to preach on their return routes
Verse-by-Verse Exploration
Verses 1-2 : The Lord is pleased with effort, displeased with silence.
Verses:
1 Behold, thus saith the Lord unto the elders of his church, who are to return speedily to the land from whence they came: Behold, it pleaseth me, that you have come up hither;
2 But with some I am not well pleased, for they will not open their mouths, but they hide the talent which I have given unto them, because of the fear of man. Wo unto such, for mine anger is kindled against them.
Summary:The Lord acknowledges the sacrifice and obedience of those who came to Missouri, but rebukes some for their spiritual inaction—they have "hidden the talent" He gave them out of fear.
Key Terms & Symbolism:
“Talent” – Symbolic of a spiritual gift, calling, or stewardship. This draws from Matthew 25:14–30, where a servant buried his talent out of fear and was condemned. In Greek, the term for "talent" is τάλαντον tálanton, and it refers to something that is weighed and measured on a scale of balance. In Hebrew, "talent" (כִּכָּר kikkar) is also used as a unit of weight. In this parable, talents refer to anything that can be weighed or measured, this might be our temporal blessings, but also refers to our intellectual and spiritual gifts, and this becomes a metaphor for divine responsibility and trust. God blesses us with many gifts, and he expects us to use those gifts wisely, to help Him an to help others in the building of His kingdom.
“Fear of man” – A recurring theme in scripture. Fear can lead to disobedience and spiritual paralysis. Compare Proverbs 29:25: “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.” This phrase points to misplaced priorities—valuing human opinion over divine command. This theme echoes in:
D&C 3:6–7 – where Joseph Smith is reproved for “fearing man more than God.”
Isaiah 51:12–13 – “...who art thou, that thou shouldest be afraid of a man that shall die…”
Reflection Questions:
What talents have I been given that I might be hiding or minimizing?
In what ways does fear prevent me from opening my mouth or fulfilling my calling?
Cross-References:
D&C 58:26–29 ("Men should be anxiously engaged")
Ether 12:27 (weakness and strength)
D&C 82:3 (Accountability for talents)
Verses 3–4: Consequences of unfaithfulness; God will make up His jewels.
Verses:
3 And it shall come to pass, if they are not more faithful unto me, it shall be taken away, even that which they have.
4 For I, the Lord, rule in the heavens above, and among the armies of the earth; and in the day when I shall make up my jewels, all men shall know what it is that bespeaketh the power of God.
Summary: If talents aren’t used, and if they are not used wisely, they’ll be taken away. God reminds His people that He rules in heaven and on earth and will ultimately “make up [His] jewels.”
Key Terms & Symbolism:
“Make up my jewels” – From Malachi 3:17, referring to God’s covenant people as His treasured possession. In Hebrew: segullah (סְגֻלָּה). This may remind us of the stones of fire that were placed into the breastplate of righteousness, each stone symbolically representing a different tribe of Israel
“Jewels” are refined, precious, and gathered intentionally—a metaphor for sanctified Saints. This verse speaks of the Lord’s people as His “jewels”—precious, refined, and chosen. Just as natural jewels are formed through intense pressure, heat, and adversity, so too are disciples of Christ shaped through trials and tribulations.
Diamonds are forged deep within the earth under crushing pressure and searing temperatures. Pearls are formed when an irritant—like a grain of sand—enters an oyster, and over time, layers of nacre coat the intruder, transforming pain into beauty. Rubies and sapphires grow in metamorphic rock, enduring extreme geological conditions that crystallize their structure. Opals are born in deserts and dry areas, formed from silica-rich waters that slowly evaporate, leaving behind vivid, glowing stone.
Each gemstone’s unique process mirrors the refinement of the soul. The trials we face—be they grief, persecution, failure, or heartache—are not wasted. In the Lord’s hands, adversity becomes the means by which we are shaped, polished, and made radiant. When He says He will “make up His jewels,” He refers not only to gathering the righteous, but to forming them—fashioning their character through fire, grit, and grace into something eternal, luminous, and precious.
Reflection Questions:
How do I show the Lord that I want to be one of His “jewels”?
Am I allowing the Lord to refine me through obedience?
Cross-References:
Matthew 25:28–29 — “Take therefore the talent from him…”
Luke 8:18 — “Whosoever hath, to him shall be given…”
Alma 12:9–11 — The word is given “according to the heed and diligence” people give to it
D&C 1:33 — “He that repents not… shall be taken even the light which he has received”
Malachi 3:17 — “They shall be mine… when I make up my jewels”
Exodus 19:5 — “Then ye shall be a peculiar treasure unto me…”
1 Peter 2:9 — “Ye are a chosen generation… a peculiar people”
Verses 5–9: Preach the word while returning home—be bold, but not contentious.
Verses
5 And verily I will speak unto you concerning your journey unto the land from whence you came. Let there be a craft made, or bought, as seemeth you good, it mattereth not unto me, and take your journey speedily for the place which is called St. Louis.
6 And from thence let my servants, Sidney Rigdon, Joseph Smith, Jun., and Oliver Cowdery, take their journey for Cincinnati;
7 And in this place let them lift up their voice and declare my word with loud voices, without wrath or doubting, lifting up holy hands upon them. For I am able to make you holy, and your sins are forgiven you.
8 And let the residue take their journey from St. Louis, two by two, and preach the word, not in haste, among the congregations of the wicked, until they return to the churches from whence they came. 9 And all this for the good of the churches; for this intent have I sent them.
Summary:
The elders are instructed to return quickly, with specific travel assignments: Joseph, Sidney, and Oliver are to go to Cincinnati. All others are to go “two by two” and preach among the wicked on their way home. The Lord reminds His servants to teach with faith—not anger or doubt—and with lifted “holy hands,” a phrase rich in liturgical and symbolic meaning. The instruction not to travel “in haste” underscores the need for deliberate, Spirit-led ministry rather than hurried duty.
Key Terms & Symbolism:
“Craft made or bought… it mattereth not unto me” – The Lord grants agency within divine parameters, allowing Saints to make logistical choices while remaining aligned with His broader will (see D&C 58:26–28).
“Two by two” – A method of missionary work modeled by Jesus Himself (Luke 10:1–3). This pattern reinforces accountability, support, and spiritual companionship.
“Lift up holy hands… without wrath or doubting” – A Pauline phrase from 1 Timothy 2:8, indicating prayerful authority and spiritual confidence. (“Stretch Forth Thy Hand and Prophesy“: Hand Gestures in the Book of Mormon”)
“Not in haste” – Echoes Isaiah 52:12 and Doctrine and Covenants 88:73, emphasizing the Lord’s work proceeds on His timeline, not ours.
Reflection Questions:
Do I rely on the Lord to sanctify my efforts, even when I feel unworthy or unsure?
When I teach or testify, do I do it with boldness and faith—or with hesitation and self-doubt?
How do I allow others to support me in my spiritual journey?
Cross-References:
Verses 10–11: The law of consecration in practice—support for missionaries.
Verse:
10 And let my servant Edward Partridge impart of the money which I have given him, a portion unto mine elders who are commanded to return;
11 And he that is able, let him return it by the way of the agent; and he that is not, of him it is not required.
Summary:
Edward Partridge is to provide funds to the elders returning home. Those who have means are expected to repay. Those who do not are not held accountable—an expression of divine mercy and equity.
This is a practical manifestation of the law of consecration, which emphasizes stewardship, mutual support, and non-compulsion. It underscores that resources are the Lord’s, distributed through His servants to accomplish His work.
Key Terms & Symbolism:
Reflects the early practice of consecration: giving of resources for the good of the body.
Emphasis on equality and mercy—God does not expect more than we can give. This reflects a merciful principle of stewardship, not compulsion. It anticipates D&C 104:78, which establishes that no one is to be required beyond their strength.
This also echoes Mosiah 18:27, where the faithful are asked to give according to what they have, not what they lack—thus avoiding both shame and pride.
Reflection Questions:
How do I view the resources the Lord has given me: as mine, or as something I steward?
Am I willing to give to support the Lord’s work and His servants—even when the need is temporary or unseen?
How do I view those who have less ability to give? With judgment, or with understanding?
Do I judge my offerings by others' standards, or trust God’s measure?
Cross-References:
D&C 42:30–31 — The poor and the bishop’s responsibility
Acts 2:44–45 — Early Christians held all things in common
2 Corinthians 8:12 — “If there be first a willing mind…”
Verses 12–14: Don’t waste time; proclaim the word diligently but peacefully.
Verses
12 And now I speak of the residue who are to come unto this land.
13 Behold, they have been sent to preach my gospel among the congregations of the wicked; wherefore, I give unto them a commandment, thus: Thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known.
14 And after thou hast come up unto the land of Zion, and hast proclaimed my word, thou shalt speedily return, proclaiming my word among the congregations of the wicked, not in haste, neither in wrath nor with strife.
Summary:
More elders are still coming to Zion, and all are to preach—not with wrath or haste, but with intention and Spirit-led peace.
Key Terms & Symbolism:
“Idle away thy time” – A common and strongly condemned topic in Restoration scripture. In Hebrew, the concept of sloth or idleness is often tied to עָצֵל (atsel) — a laziness that leads to ruin (Proverbs 19:15). See also D&C 88:124: “Cease to be idle.”
“Bury thy talent” – An explicit reference to Matthew 25:18, where the servant hides the master’s talent in the ground. To bury a gift is to reject accountability and spiritual productivity.
“Not in haste… nor in wrath nor with strife” – Reflects Isaiah 52:12: “Ye shall not go out with haste…” The Lord emphasizes patience and composure. Wrath and contention disrupt the Spirit’s work (see 3 Nephi 11:29).
Reflection Questions:
Do I recognize time as a divine stewardship? Where might I be idling spiritually?
What specific talents have I buried that I should begin to use?
When I speak or teach others, do I do so with calm confidence—or with urgency, frustration, or pride?
How can I better align my pace with the Lord’s timing?
Cross-References:
Mosiah 4:27 — "And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength.
D&C 88:124 — “Cease to be idle…”
Verses 15–17: Sacred judgment and prophetic order.
Verses:
15 And shake off the dust of thy feet against those who receive thee not, not in their presence, lest thou provoke them, but in secret; and wash thy feet, as a testimony against them in the day of judgment.
16 Behold, this is sufficient for you, and the will of him who hath sent you.
17 And by the mouth of my servant Joseph Smith, Jun., it shall be made known concerning Sidney Rigdon and Oliver Cowdery. The residue hereafter. Even so. Amen.
Summary:
This final segment outlines how to handle rejection when preaching the gospel. The elders are told to symbolically shake the dust and wash their feet against those who reject them—but do it privately. These acts carry deep symbolic meaning in both Jewish and Christian traditions. The Lord will reveal more to Joseph regarding Sidney and Oliver.
Key Terms & Symbolism:
“Shake the Dust” – In Jewish tradition, the act of shaking dust off one’s feet was a symbolic gesture of disassociation from a place or people that rejected a sacred message (see Matthew 10:14, Acts 13:51). It signified that the responsibility for rejecting truth rested solely with the hearers, thereby releasing the messenger from further accountability once they have done all they can. Beyond this, it also served as a ritual of purification—removing any symbolic impurities or spiritual “pathogens” that might otherwise cling to the messenger and contaminate their future service or community. It represents a conscious act of discernment: to identify and release toxic influences, so we do not internalize these destructive patterns or unknowingly carry that negative energy into other spaces the Lord calls us to serve. This has some profound power in application, especially when we have been hurt or offended. This allows the messenger to consciously act instead of react.
“Not in their presence…” – This instruction emphasizes the non-retaliatory nature of the act. It’s not to humiliate, but to serve as a witness before God. The ritual is private, personal, sacred, and prophetic—not theatrical.
“Wash thy feet” – In ancient cultures, foot washing signified hospitality, humility (John 13:14), and—in this context—ritual testimony and purification. It may also connect with Psalm 58:10, where washing one’s feet in judgment imagery appears.
Washed and Ready: The Sacred Symbolism of Foot Washing in Jewish, Christian, and Latter-day Saint Traditions
From ancient Israel to the Upper Room in Jerusalem, from the Temple of Solomon to the School of the Prophets in Kirtland, the act of washing feet has echoed through sacred history as a symbol of hospitality, purification, covenant, and humility. Though no longer widely practiced in modern Judaism or Christianity, this ritual retains deep theological significance—especially when understood through the lenses of the Moedim (appointed times), Passover symbolism, and preparation for divine presence.
Foot Washing in Jewish Tradition
In ancient Israel, washing feet was both customary and covenantal:
Hospitality: Offering water for foot washing was the host’s duty (Genesis 18:4; 19:2; Judg. 19:21). To omit it was a serious slight.
Social Norms: Israelites wore sandals and walked dusty roads, making foot washing a necessary act before meals or sleep (cf. Song 5:3). Not washing during mourning (2 Sam. 19:24) marked deep grief.
Priestly Rituals: Exodus 30:17–21 required priests to wash hands and feet before entering the Tabernacle or performing sacrifices (korban). Failure to do so could result in death—approaching YHWH required purity.
Theological Significance: Temple washings taught that no one may approach the Divine without proper cleansing and preparation, both physically and spiritually.
Modern Judaism: Today, ritual hand washing (netilat yadayim) continues in lieu of full foot washing, as Temple rites cannot be practiced without the Temple. However, two washings during the Passover Seder symbolically echo these purifications—setting the stage for Jesus’ act in the New Testament.
Jesus Washes His Disciples’ Feet
On the night of Passover, Jesus performed an act rich in symbolic reversal:
“He riseth from supper, and laid aside his garments; and took a towel, and girded himself… and began to wash the disciples’ feet.” —John 13:4–5
This was not the duty of a rabbi, but of a servant. Yet Jesus redefined the act as one of covenantal humility and priestly preparation. As He approached the moment of His greatest offering—the Atonement—He performed a mikveh-like act of purification for His apostles, (a gathering/ binding of the waters), preparing them to stand in holy places and carry His word to the world. (Think of the baptismal font, where the oxen represent the 12 houses of Israel, carrying the waters of God.)
Jesus said to Peter:
“If I wash thee not, thou hast no part with me.” —John 13:8
This was not merely an object lesson in kindness—it was a priestly commission rooted in temple imagery, reflecting the Exodus practice of washing before sacrifice. In this light, the Savior both fulfilled and transformed the Jewish ritual—showing that cleanliness, service, and sacrifice are inseparable in the kingdom of God.
Foot Washing in Latter-day Saint Practice
The Restoration echoed this sacred pattern. In December 1832, the Lord revealed to Joseph Smith:
“Cleanse your hands and your feet before me, that I may make you clean from the blood of this generation.” —D&C 88:138–139
This marked the beginning of the ordinance of foot washing in the School of the Prophets —a holy setting designed to prepare elders for higher learning, unity, and priesthood power. (washing of feet, What Is the Ordinance of the Washing of Feet?) During its first administration in January 1833, Joseph Smith described:
“Each Elder washed his own feet first, after which I girded myself with a towel and washed the feet of all of them.”
Later, as the Kirtland Temple was nearing completion, the Prophet explained that this ordinance was a restoration of Christ’s own practice, “calculated to unite our hearts,” and a necessary preparation for spiritual endowment.
Though the ordinance is not commonly practiced today among Latter-day Saints, its essence remains in modern initiatory rites and the temple endowment, where cleanliness, sanctification, and preparation to enter the Lord’s presence remain central.
Sacred Cycles and Eternal Echoes
Foot washing—once a literal cleansing—has always signified something far deeper:
In Jewish tradition, it was a prerequisite for worship and sacrifice.
In Christ’s ministry, it symbolized priestly humility, service, and sanctification.
In Latter-day Saint restoration, it was tied to preparation for Zion, echoing both the Temple and the Upper Room.
Together, these practices form a harmonic chord across dispensations—a Moed (an appointment) of sorts, preparing disciples to meet God in His holy time, holy space, holy community, and holy purpose. These sacred and solemn assemblies reflect the deeper truths of the gospel: that those who would serve must first be cleansed, and those who would lead must first bow to serve.
“He that is greatest among you shall be your servant.”
“By the mouth of my servant…” – A reaffirmation of prophetic authority. God reveals His will through chosen servants (cf. Amos 3:7, D&C 1:38). “The residue” (i.e., remaining details) will be revealed later through Joseph.
What do the words prophet, professor, profess, and profession, have in common?
From Hebrew (nāvîʼ, peh, eved, ud) to Greek (Prophētēs, martyría, hodos) and Latin (profiteri, propheta), a consistent pattern emerges:
To speak forth truth under divine commission—to interpret, witness, declare, serve, and guide.
Prophet: One who speaks God’s word (Heb. nāvîʼ, Gk. prophētēs)
Mouth (peh): Instrument of divine utterance
Servant (eved): Covenant agent, obedient voice
Testimony (ud / martyría): Echoed witness—seen, sung, and sealed
Profess / Professor / Profession: Latin lineage of public declaration—truth taught, vows made, callings accepted
Whether in temple, tabernacle, classroom, or cosmos, all these terms trace back to the divine act of speaking light into darkness—a sacred sound-wave of covenant truth, heard through prophets, professed by disciples, and lived as testimony.
Reflection Questions:
How do I emotionally and spiritually “shake off the dust” when people reject my beliefs or offend me with toxic behavior and actions? What might this teach us about forgiveness and boundaries?
Am I capable of releasing judgment without holding resentment?
How does the cleansing power of sacred ordinances prepare us to be anointed as servants of God? How does this relate to the concept of the Messiah and His saviors (i.e., messiahs) on Mount Zion? (Becoming Saviors on Mount Zion)
Do I respect the Lord’s timing and order in revealing His will through His chosen servants?
Cross-References: