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Part 2 “If Ye Are Not One Ye Are Not Mine”

Updated: Apr 21


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Chapter Outlines Continued



D&C 38 Chapter Outline & Study Chart

Overview

  • Date: January 2, 1831

  • Location: Fayette, New York

  • Recipient: Entire Church

  • Revelation Context: This revelation was given at the third and final conference held in Fayette. It builds upon the command in D&C 37 and gives deeper spiritual and doctrinal reasoning behind the call to gather in Ohio. The Lord promises protection, greater laws, and unity—if the Saints will obey.


Timeframe & Setting

  • The Church was still small but growing rapidly in New York. Hostility and persecution were escalating.

  • Sidney Rigdon and Edward Partridge were present. The command to relocate the Church’s center of activity to Ohio marked a turning point in organizational structure and future temple instruction.


Key Circumstances

  • Joseph Smith had temporarily paused his translation work (per D&C 37). This revelation provides the spiritual motivation and urgency behind that pause.

  • Section 38 shifts the tone from practical to theological and covenantal.


Purpose of the Revelation

  • To explain the spiritual purpose behind the physical move to Ohio.

  • To warn of unseen dangers and promise blessings to those who obey.

  • To emphasize unity, the law of consecration, and the need for preparedness to receive greater law (D&C 42).


Significance

  • Introduces the Lord’s attribute as the One who “knows all things” and sees what the Saints cannot.

  • Reinforces the connection between gathering, consecration, and covenant community.

  • Shows how early Saints were led by faith into the unknown—echoing Abraham’s call and Israel’s exodus.


Main Themes & Language Insights

Cross-References & Supporting Resources

1–4 – The Lord Who Knows All Things

Summary: The Lord introduces Himself as Alpha and Omega, the one who knows all things and is present among them. He sees what is hidden.


Language Insights: “I am the same which spake” echoes Exodus 3:14, “I AM THAT I AM.” The Hebrew verb הָיָה (hayah) means “to be,” the root of YHWH. The Lord’s self-identification draws authority from eternity and covenant. 

The use of the word “seraphic” calls to mind the seraphim (שָׂרָף – sârâph), the “burning ones” described in Isaiah 6:2 as celestial beings who dwell in the presence of God, proclaiming His holiness and carrying out acts of purification. Interestingly, the same Hebrew root is used in Numbers 21 to describe the fiery serpents that afflicted the Israelites in the wilderness—blending the imagery of divine fire, judgment, and ultimately, healing. These fiery serpents remind us of the serpent in Eden, who introduced Adam and Eve to the knowledge of good and evil, resulting in the Fall and subsequent mortality.


Yet in a divine inversion, what began as a curse becomes a symbol of redemption. When the Israelites cried out in repentance, the Lord commanded Moses to create a brazen serpent and raise it upon a pole, instructing the people to look upon it and live (Numbers 21:8–9, Alma 33:19–22, John 3:14–15). In this moment, the seraphic symbol of the serpent, once associated with sin and death, is transformed into a representation of faith, obedience, and healing—ultimately foreshadowing Jesus Christ, who would be lifted up on the cross.


Just as the seraphim in Isaiah’s vision purify Isaiah’s lips with a burning coal from the altar (Isaiah 6:6–7), the fiery serpents in the wilderness serve as instruments of purification, reminding us that divine fire both burns and sanctifies. This paradox encapsulates the Atonement: what once brought pain now brings healing. The call to “look to God and live” (Alma 37:46) becomes a sacred echo of both Eden and Sinai, both judgment and mercy—ultimately fulfilled in Christ’s triumph over sin and death.


“Bosom” (Greek: kolpos – κόλπος) conveys intimacy, acceptance, trust, and eternal rest—see Luke 16:22 (“Abraham’s bosom,” the bosom of a garment, i.e. a pocket for holding sacred and treasured things… the breastplate of righteousness, Urim & Thummim, symbols pertaining to the covenant).


“Zion” (צִיּוֹן – Tziyyon) denotes a sanctified community united under covenant with God.


Verse 4: The Zion of Enoch is a prototype of what the Lord expects Zion to be in the last days:


Reflection Questions:

  • What comfort comes from knowing the Lord sees what we cannot?

  • How does the Lord’s eternal nature affect our trust in His timing?

  • What characteristics of Enoch’s Zion can I strive to cultivate in my own life?

  • In what ways can I contribute to a Zion-like community today?

  • How can remembering that God is unchanging strengthen my resolve to follow Him during uncertainty?


Steven C. Harper, “Section 38


Why the Ohio? Why Anything in My Life? Lessons from the Command to Gather


Endowment of Power


Exodus 3:14 – “I Am That I Am”


Hebrews 13:8 – “The same yesterday, today…”


Mosiah 3:5 – The Lord is omniscient and omnipresent


Conference:

Trust in the Lord – Richard G. Scott, Oct 1995


The Infinite Power of Hope – Dieter F. Uchtdorf, Oct 2008

5–12 – Hidden Dangers & Promised Deliverance


Summary: The Saints are warned of unseen enemies and assured that deliverance will come if they obey the Lord’s voice. Although they cannot yet see Him, the Lord promises that the veil will soon be lifted and they will behold His presence. This section weaves together themes of hidden divine presence, covenantal protection, angelic readiness, and the sacred trust required of those who walk by faith and not by sight.

The passage concludes with a sobering image:


“The angels are waiting the great command to reap down the earth, to gather the tares that they may be burned; and, behold, the enemy is combined.” 

This evokes apocalyptic harvest scenes and emphasizes that divine judgment is imminent, even if presently delayed. The Saints are being gathered for protection, while the forces of opposition are combining.


Language Insights: The phrase “I am in your midst” echoes the covenantal language of God dwelling among His people:

  • Hebrew: בְּקֶרֶב (beqerev) — “in the midst” Used in texts like Exodus 29:45–46 – “I will dwell among [בְּתוֹךְ betokh] the children of Israel…” and Deuteronomy 23:14 – “For the Lord thy God walketh in the midst of thy camp.” This signifies God's intimate, covenantal nearness, even when not visibly perceived.

  • Greek (LXX/New Testament):

    • ἐν μέσῳ (en mesō) – “in the midst” Used in John 1:26 – “There standeth one among you, whom ye know not.” And Revelation 1:13 – Christ walks “in the midst of the seven candlesticks,” symbolizing His presence among the churches.

  • The phrase “ye cannot see me” recalls the veiling of divine glory, found in:

    • Exodus 33:20 – “Thou canst not see my face: for there shall no man see me, and live.”

    • But now, in this dispensation, the veil will be rent, a direct echo of Matthew 27:51, where the temple veil is torn at Christ’s death—symbolizing direct access to God through the Atonement.

  • Mine eyes are upon you” is a Hebrew idiom denoting watchful care and protection.

    • Psalm 32:8 – “I will instruct thee… I will guide thee with mine eye.”

    • The Hebrew for “deliver” is נָצַל (natsal) – to snatch away, rescue, or preserve, often in covenant contexts (e.g., Exodus 3:8; 1 Samuel 10:18).

  • “Angels are waiting to reap” Greek: θερίζω (therizō) – to reap or harvest; used in Matthew 13 and Revelation 14 to describe divine judgment. The “tares” (ζιζάνια – zizania) are the counterfeit plants among the wheat, representing wickedness or hypocrisy within the covenant community.

  • “The enemy is combined” This phrase suggests a deliberate coalition of evil, recalling Revelation 16:14–16 and Psalm 83:5 – “They have consulted together with one consent.” It symbolizes the increasing polarization of good and evil in the last days.


Reflection Questions:

  • What does it mean for God to be in your midst, even when you cannot see Him?

  • How can we recognize divine presence in times of spiritual darkness?

  • Why does the Lord often conceal the full reason for a command until after obedience?

  • How does this passage deepen your understanding of what it means to walk by faith and not by sight?

  • In what ways has the veil—literal or spiritual—been “rent” in your life through personal revelation or deliverance?

  • How do the Lord’s reaping angels represent both mercy and justice in the last days?

  • What does it mean to live as wheat in a field where tares are still growing?

  • How do I respond when I feel the “enemy combined” against me or against truth?

Like Joshua


2 Nephi 2:24 – “God... seeth all things”


1 Nephi 4:6 – “Not knowing beforehand…”


Conference:

Obedience through Our Faithfulness – L. Tom Perry, Oct 2014


The Lord’s Way” – By Elder Stanley G. Ellis

13–20 – Call to Gather, Prepare for the Law


Summary:The Saints are commanded to go to Ohio to escape the encroaching influence of the adversary and to be prepared to receive “the law”—a reference to the more detailed organizational and communal commandments that would come in D&C 42. The Lord warns of hidden threats and unveils a mystery, calling His people to both spiritual vigilance and covenant preparation. In their upcoming Exodus, he promises them a promised land, “flowing with milk and honey.”  He is preparing the saints for the things that lie ahead, he is preparing them to receive the covenant through the blessings of the Temple.  This passage serves as both a prophetic warning and an invitation to sanctification through obedience and gathering.


Language Insights:

“I show unto you a mystery”

  • Greek: μυστήριον (mystērion) – “a hidden thing,” “a secret purpose or plan,” especially one revealed by divine disclosure.

    • Used frequently in Paul’s writings (e.g., 1 Corinthians 2:7, “we speak the wisdom of God in a mystery”).

    • Mystērion often refers to God’s redemptive plan that was once concealed but is now being revealed to the faithful.

    • In apocalyptic texts, it can also refer to hidden conspiracies or spiritual dynamics not evident to the natural eye.

 “A thing which is had in secret chambers”

  • Hebrew: סֵתֶר (sēther) – “secret,” “hiding place,” “concealed location.”

    • See Isaiah 45:19 – “I have not spoken in secret, in a dark place of the earth…”

    • In contrast to the Lord who reveals openly, the adversary works in concealment, plotting in darkness.

    • “Secret chambers” also evokes hidden councils, schemes, or oaths, similar to the “secret combinations” of the Book of Mormon (see Ether 8:18–26).


Connection to Secret Combinations:

The Lord’s statement reveals not just a divine mystery but exposes a hidden opposition—a literal and spiritual conspiracy working behind the scenes. In the Book of Mormon, secret combinations are built upon:

The phrase in D&C 38 signals that the Lord is pulling back the veil to show His Saints what is happening in “secret chambers”—suggesting both the revealing of divine mysteries and the unmasking of satanic plots.


The Law and Preparation:

  • The phrase “the law” anticipates D&C 42, which introduces:

    • Church governance

    • Consecration

    • Commandments regarding morality, property, and community

  • Hebrew: תּוֹרָה (Torah) – “law,” but also “instruction” or “teaching”

    • Torah involves living in covenantal relationship with God

    • More than rules—it’s a way of being among a holy people


Reflection Questions:

  • How does the Lord prepare His people before giving them higher law?

  • What kind of spiritual preparation is required before receiving more light?

  • Are there “secret chambers” of influence or thought in today’s world that oppose God’s work?

  • How can I distinguish between true divine mysteries and counterfeit or conspiratorial voices?

  • What does it mean to “gather” in order to receive divine law and protection?


D&C 42 – The law that would be given in Ohio


D&C 132:5 – “Receive my law”


Isaiah 2:3 – “Out of Zion shall go forth the law…”


Conference:

Come: Let Israel Build Zion – Elder Bruce R. McConkie April 1977


Zion in the Midst of Babylon – David R. Stone, Apr 2006


Passage to the Promised Land



21–27 – A Society Governed by God: Unity, Equity, and Covenant Law


Summary: The Lord is not merely commanding external obedience—He is establishing the framework for a covenantal society, one that reflects His law because it is written upon their hearts (compare Jeremiah 31:33 and Hebrews 8:10). In this society, the Saints have “no more disposition to do evil” (Mosiah 5:2), but actively desire to lift and help one another. Earthly hierarchies are replaced with divine order: the Lord Himself will be their King, Lawgiver, and Shepherd (v. 21–22).


This vision anticipates a Zion society where:

  • The Lord governs directly,

  • All are seen as equals before Him,

  • And unity is not imposed—but chosen freely out of love, reverence, and shared divine identity.


The Lord’s warning against favoritism (vv. 24–26) includes a parable of the father with twelve sons—a rebuke of inequality and injustice in spiritual communities. God is no respecter of persons, and His justice demands unity grounded in equity. Verse 27 declares a profound truth: “If ye are not one, ye are not mine.”


Language Insights:

  • “If ye are not one, ye are not mine” The word “one” is אֶחָד (echad), the same word used in the Shema: “Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4). This isn’t mere numerical singularity—it signifies covenantal unity in purpose, heart, and identity. To be “one” as God is one involves spiritual alignment and mutual belonging.

  • “No king nor ruler… for I will be your king” Echoes the theocratic model of Israel before Saul (see 1 Samuel 8:7), when God Himself reigned through prophets. Compare Isaiah 33:22 – “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.”

  • “Ye shall have no laws but my laws when I come” Indicates the restoration of divine governance at the Second Coming—a society so sanctified that all live the law of Christ by nature, not by compulsion (compare Zion in 4 Nephi 1:15–17).

  • “Esteem his brother as himself” Ties to Leviticus 19:18 – “Thou shalt love thy neighbor as thyself”, and later reinforced by Christ in Matthew 22:39. This is a central law of Zion: equity through divine love.


Reflection Questions:

  • How does God’s vision of divine government challenge or uplift our modern view of leadership and community?

  • What would it mean for Christ to truly be your lawgiver and king—personally, spiritually, and communally?

  • Are there “robes and rags” in your heart—ways you subconsciously show favoritism or judgment?

  • What practical steps can you take to “esteem your brother as yourself”?

  • How can your family, ward, or community reflect the divine unity the Lord requires?

  • What helps you desire to live the law of God not just by rule, but by nature and love?


Mosiah 18:21 – “Their hearts knit together in unity”


John 17:11, 21 – Christ prays that they may be one



Conference:

That They May Be One in Us – Elder D. Todd Christofferson


Be One – President Nelson, June 2018 (Worldwide Devotional)


Types and Shadows


Among the Reeds


Prayer for the Prophet

28–32 – Treasure Up Wisdom


Summary: In these verses, the Lord issues a direct warning: while His people are watching for conflicts “in far countries,” they are blind to the hidden dangers among their own. The enemy in the secret chambers is not only a literal threat to life but a spiritual metaphor for secret combinations, misinformation, and divisive influences. These forces threaten to unravel the unity required to build Zion.


Despite these warnings, the Lord’s tone is pastoral and empowering: He reveals these truths “because of your prayers” (v. 30), and promises that if the Saints are prepared, they shall not fear. He commands them to gather in Ohio, not only for safety but to receive His law and power—a foreshadowing of the Law of Consecration (D&C 42) and later temple endowment.


This passage connects directly to the parable of the wise and foolish virgins, emphasizing spiritual foresight, oil in our lamps, and unity despite turmoil.


Language Insights

“Treasure up wisdom in your bosoms” Hebrew: ḥāḵmâ (חָכְמָה) = “wisdom,” but often connotes applied, covenantal knowledge (see Proverbs 3:13–15). Greek: phronimos (φρόνιμος) = “wise, prudent,” as used for the wise virgins in Matthew 25:1–13.

“Enemy in the secret chambers” See previous notes on סֵתֶר (sēther) and the theme of hidden conspiracies or dark influences. These chambers can represent spiritual or ideological hideouts—sources of disinformation, division, and subversion.

“Voice louder than that which shall shake the earth” May symbolize worldly chaos and deception becoming more persuasive and overwhelming than divine truth—unless the Saints are grounded in wisdom and covenantal preparation.

“If ye are prepared ye shall not fear” This has become a prophetic refrain in Latter-day Saint thought, originating here in D&C 38:30. It pairs with Matthew 25's lesson of spiritual foresight and connects to personal revelation, temple ordinances, and unity.


Reflection Questions:

  • How does political discord or misinformation today reflect the "secret chambers" the Lord warned about?

  • In what ways are you “treasuring up wisdom” in your spiritual storehouse?

  • How does being spiritually prepared allow you to stand without fear, even in uncertain times?

  • What does it mean to be “endowed with power from on high” in both a personal and communal sense?

  • What voices today threaten to become “louder than that which shall shake the earth”? How do we silence them with faith?


Ether 12:27 – Weakness given to be humble


Psalm 103:8 – “The Lord is merciful and gracious…”


Moroni 10:32–33 – Come unto Christ and be perfected in Him


Conference:

The Tender Mercies of the Lord – David A. Bednar, Apr 2005


Elder Dale G. Renlund – “Personal Preparation to Meet the Savior Elder Renlund emphasized the importance of individual spiritual readiness, highlighting that the oil of conversion cannot be borrowed. He taught that consistent, personal devotion invites the Holy Ghost, enabling us to avoid deception and be prepared for the Savior's return.


President Dallin H. Oaks – “Divine Helps for Mortality President Oaks discussed the gift of the Holy Ghost as a vital aid in our mortal journey. He referenced the parable to illustrate that only those who are spiritually prepared will be ready to meet the Bridegroom, underscoring the necessity of continual personal preparation.


President Camille N. Johnson – “Spiritually Whole in Him President Johnson reflected on the parable, noting that the wise virgins' lamps were filled with the oil of conversion. She emphasized that making and keeping covenants, especially those in the temple, fills our lamps and prepares us to meet the Savior.


Elder Sergio R Vargas, “Our Heavenly Guidance SystemElder Vargas compares the promptings of the Holy Ghost to a divinely calibrated guidance system—a spiritual GPS designed to lead us safely through times of confusion, conflict, and moral complexity.


Where Did Joseph Smith Get His Ideas about the Physical and Spiritual Gathering of Israel?

33–42 – Instructions to Leaders and the Church:  Covenant Journey, Riches of Eternity, and Endowed Purpose


Summary: The Lord now reveals the deep spiritual significance behind the commandment to gather in Ohio: it is not merely a relocation for safety—it is a covenantal movement toward receiving greater law, deeper commitment, and eventual endowment with power from on high. This prepares the Saints to fulfill a global missionary commission (v. 33), establishing the Lord’s work throughout the nations.


The “riches” spoken of in verse 39 are not merely economic. They include the riches of eternity: temple blessings, priesthood power, revelation, unity, and the knowledge of God's mysteries. The move to Ohio is a prophetic echo of ancient Israel’s wilderness journey: physically challenging, but spiritually essential to become a people of promise. The Saints are warned to beware of pride, remembering the downfall of the Nephites when they placed worldly wealth above spiritual inheritance.


The final verses emphasize community stewardship (vv. 34–36), the preparation of resources, and the call to go forth with humility, labor, and a warning voice. The chapter ends with a call to separation and sanctification—“Be ye clean that bear the vessels of the Lord” (v. 42), echoing Isaiah 52:11 and temple-worthy living.


Language Insights:

  • “Endowed with power from on high” Greek: enduo (ἐνδύω) – “to be clothed, invested with.” The phrase appears in Luke 24:49 and D&C 109:22, denoting temple power and spiritual authority. It implies a divine equipping for sacred labor, particularly missionary work and building Zion.

  • “Riches of eternity” Hebrew (conceptual): ‘osher (עֹשֶׁר) means “riches” but is often paralleled in Psalms and Proverbs with wisdom, righteousness, and the fear of the Lord (see Proverbs 10:22; 22:4). These are the heavenly treasures Christ referred to in Matthew 6:19–21.

  • “Let your preaching be the warning voice…” This is an echo of Ezekiel 33:7–9, where the prophet is called a watchman, responsible for warning others of coming danger.

  • “Be ye clean that bear the vessels of the Lord” Direct quotation from Isaiah 52:11, also echoed in 3 Nephi 20:41. In temple language, “vessels” may refer both to sacred objects and to the people who carry priesthood covenants and divine responsibilities.



Reflection Questions:

  • What “riches” am I seeking—and how can I discern if they are eternal or fleeting?

  • How does the Lord’s pattern of gathering and endowing His people help me better understand the purpose of temples?

  • In what ways do pride and prosperity test covenant discipleship?

  • What does it mean to labor “with your might” to accomplish what the Lord has commanded?

  • How can I bear the Lord’s vessels (His name, His Spirit, His work) with greater purity and reverence?

  • What does it mean today to “go out from among the wicked” while still serving as a light to the world?


D&C 84:88 – “I will be on your right hand and on your left…”


Joshua 1:5 – “I will be with thee: I will not fail thee…”


Alma 37:6–7 – “By small and simple things…”


Conference:


Stand Strong in Holy Places – Elder Robert D. Hales, Apr 2013


Acquiring Spiritual Knowledge” – Elder Richard G. Scott


How Can People Today Avoid Being Destroyed Like the Nephites Were?


Why Does the Book of Mormon Warn Against Seeking after Riches?


Why Did the “Pride Cycle” Destroy the Nephite Nation?


Why Did Moroni Refer to Vessel Impurity in Condemning the Central Government? (Alma 60:23)

D&C 39 Chapter Outline & Study Chart

Overview

  • Date: January 5, 1831

  • Location: Fayette, New York

  • Recipient: James Covill, a former Baptist minister and Methodist preacher

  • Verses: 24

  • Revelation Context: This revelation was received just three days after Section 38, addressed personally to James Covill, who had covenanted with the Lord to obey any commandment given through Joseph Smith. The Lord honors this willingness and gives him a personal commission—but Covill ultimately rejects it, as recorded in D&C 40.


Timeframe & Setting

  • The Church was actively preparing for the move to Ohio.

  • James Covill had been preaching for around 40 years and was impressed by the Restoration but hesitant to act.

  • This revelation exemplifies the pattern of divine invitation and human agency.


Key Circumstances

  • James Covill is a figure representative of many who receive spiritual witnesses but hesitate to make costly changes.

  • His story serves as both a warning and a mirror for all who feel spiritual promptings but fear social or personal sacrifice.


Purpose of the Revelation

  • To call James Covill to repentance and full discipleship.

  • To extend a missionary calling and the invitation to gather with the Saints.

  • To show that the Lord gives clear and personal instruction to the sincere.


Significance

  • Highlights the tension between faith and fear, especially when obedience threatens one's social standing or comfort.

  • Reinforces the principle that true conversion requires action.

  • Demonstrates how personal revelation can be both merciful and conditional.


Main Themes & Language Insights

Cross-References & Supporting Resources

Verse 1–4: Receiving Christ and Becoming His Children


Summary: In this opening passage, Jesus Christ identifies Himself with transcendent titles: “from all eternity to all eternity,” “the Great I Am,” “the light and the life of the world.” He is the same divine Being who came in the meridian of time, rejected by His own, yet offering divine power to those who receive Him. This power is described as the ability to “become [His] sons,” signifying a spiritual transformation rooted in acceptance, obedience, and covenant.


Child of God vs. Becoming a Child of God

All Are Children of God by Creation

  • Every soul on earth is a spirit child of Heavenly Parents (see Hebrews 12:9; Acts 17:28–29).

  • This identity gives us infinite worth and divine potential from birth.

🌱 But We Become Children of Christ by Covenant

  • Verse 4 echoes John 1:12: “But as many as received him, to them gave he power to become the sons of God...”

  • The phrase “gave I power to become” suggests process, agency, and transformation. It is not automatic—it is a choice to enter a covenant relationship through faith, repentance, baptism, and receiving the Holy Ghost (see Mosiah 5:7, Mosiah 27:25–26).


Language & Scriptural Insights

  • “Power to become”

    • Greek (John 1:12): ἐξουσίαν γενέσθαι τέκνα Θεοῦ (exousian genesthai tekna Theou)

      • ἐξουσία = “authority, right, privilege, divine enablement”

      • γενέσθαι = “to become,” indicating a transformational process, not just a legal status.

  • “Sons” of Christ

    • In Mosiah 5:7, King Benjamin teaches that when we make and keep covenants, we take upon ourselves the name of Christ, and thus become His sons and daughters.

  • “The darkness comprehendeth it not” (v. 2)

    • From John 1:5: “The light shineth in darkness; and the darkness comprehended it not.”

      • Greek: καταλαμβάνω (katalambanō) = “to grasp, overcome, or lay hold of”

      • Suggests that the world not only failed to understand the light but was unable to overcome or extinguish it.


Theological Implications

  • Becoming a child of God in this sense means:

    • Receiving Christ through faith and obedience

    • Entering into covenant through baptism

    • Being born again, receiving a new spiritual identity (see Mosiah 27:25)

    • Taking upon us His name, becoming part of His eternal family


Reflection Questions:

  • What is the difference between being God’s child by nature and becoming His child by covenant?

  • In what ways have I received the power to become more like Christ?

  • How does understanding this distinction deepen your appreciation for baptism, sacrament, and temple covenants?

  • How does Christ’s identity as the “light in darkness” strengthen me during times of personal struggle or rejection?

Moses 1:3–4 – “Endless is my name”


Genesis 1:1 – “God created the heaven and the earth”


D&C 137:9 – God judges according to desires of the heart


Conference:

The Heart of a Prophet – Elder Gary E. Stevensson, Apr 2018


According to the Desire of [Our] Hearts – Neal A. Maxwell, Apr 1996


Steven C. Harper, “Section 39–40


Susan Easton Black, “Stay the Course


Jed Woodworth, “James Covel and the 'Cares of the World'” 


Mormonism in the Methodist Marketplace: James Covel and the Historical Background of Doctrine and Covenants 39-40


Zion/New Jerusalem


What Did the Early Saints Learn about the Second Coming from the Book of Mormon?


What Can We Learn from the Savior’s First Words at Bountiful?

5–8 – The Call to Obedience and Missionary Work


Summary: In these verses, the Lord clearly defines His gospel: repentance, baptism by water, and then the baptism of fire and the Holy Ghost—described as the Comforter who teaches “the peaceable things of the kingdom.” This mirrors 2 Nephi 31 and forms the foundation of personal transformation and covenant discipleship.


Receiving this gospel is equivalent to receiving Christ Himself (v. 5)—a sobering reminder that rejecting His gospel is also rejecting Him. For James Covill, the Lord expresses personal knowledge and affirmation: “Thine heart is now right before me at this time.” His calling is not generic—it is rooted in current sincerity and past efforts, and tied to his willingness to act now.

The Lord’s pattern here echoes that of Saul/Paul’s conversion: a dramatic redirection, a call to arise and be baptized, and a commissioning to preach (see Acts 9 & 22). The opportunity is immediate and immense—but it must be received.


Language Insights:

  • “Receiveth my gospel receiveth me…” This parallels 3 Nephi 27:20–21, where Christ defines His gospel not as a vague belief system, but a precise covenant path: repentance, baptism, receiving the Spirit, and enduring in faith.

  • “Baptism by water… then cometh the baptism of fire” This sequence is echoed in 2 Nephi 31:13–14 and 3 Nephi 9:20, where the baptism of fire and the Holy Ghost is described as the purifying, sanctifying confirmation of the covenant.

  • Greek: βαπτίζω (baptizō) Meaning: “to immerse, submerge, cleanse fully” Symbolizes death and rebirth, burial of the old self, and emergence into a new, covenant identity (see Romans 6:4).

  • “The Comforter” Greek: παράκλητος (paraklētos) – “advocate, helper, one called to your side” Used in John 14–16 to describe the Holy Ghost as the continuing presence of Christ to guide and teach His disciples.


Reflection Questions:

  • What does it mean to “receive Christ” by receiving His gospel? How does this deepen your understanding of discipleship?

  • How does the baptism of fire change or complete the covenant begun in baptism by water?

  • In what ways is the Holy Ghost a personal Comforter and Teacher in your spiritual journey?

  • How do I respond when the Lord says, “Your heart is right before me at this time”? What opportunities might be time-sensitive in my life?

  • Am I living in a way that prepares me for a commission to serve—formally or informally—as a messenger of His peace?

2 Nephi 31:5–13 – Baptism is the gate


Acts 22:16 – “Arise and be baptized”


D&C 4:2–3 – “If ye have desires to serve…”


Conference:

Missionary Work: Sharing What Is in Your Heart – Dieter F. Uchtdorf, Apr 2019


Converted Unto the Lord – David A. Bednar, Oct 2012

9–12 – The Call to Repentance, Deliverance, and Empowered Ministry


Summary: In these verses, the Lord lovingly confronts James Covill’s past: he has “rejected [the Lord] many times because of pride and the cares of the world.” Yet, the Lord also offers hope—“the days of thy deliverance are come.” If Covill will arise, be baptized, and call on Christ’s name, he will receive the Holy Ghost and a blessing “so great as [he has] never known.” This blessing includes not just personal renewal but a divine commission to preach the restored gospel to the house of Israel with power and faith.


The Lord promises Covill that He will go before his face, echoing promises made to prophets like Moses (Exodus 33:14) and Joseph Smith (D&C 84:88). The tone is both merciful and urgent: deliverance is offered, but it must be claimed through covenant obedience.


Language & Theological Insights:

  • “Thou hast rejected me many times” This phrase implies previous opportunities—this is not Covill’s first encounter with divine truth. It emphasizes the danger of delay and the merciful patience of the Lord.

  • “Arise and be baptized” Directly echoes Acts 22:16 – “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Greek: βαπτίζω (baptizō) – to immerse, cleanse, initiate Baptism here is not just cleansing—it is the gateway into covenant power.

  • “Cares of the world” Echoes Matthew 13:22 – the parable of the sower, where the seed is choked by “the cares of this world and the deceitfulness of riches.” Greek: μέριμνα (merimna, G3308) – “anxieties, distractions, worldly concerns”

  • “Thou shalt have great faith, and I will be with thee” This is covenantal language of empowerment. It mirrors the Lord’s promise to others He has sent:

    • Exodus 3:12 – “Certainly I will be with thee.”

    • D&C 84:88 – “I will be on your right hand and on your left…”


Reflection Questions:

  • Have I ever delayed a divine prompting because of fear, pride, or worldly cares?

  • What would “arising” and acting in faith look like for me right now?

  • How does baptism symbolize not just repentance, but empowerment for mission?

  • What does it mean to have the Lord “go before [my] face”? How have I felt that in my life?

  • What spiritual opportunity might I be standing on the edge of, and what is keeping me from stepping into it?


Moroni 10:8–18 – Gifts of the Spirit


D&C 46:11–26 – All have spiritual gifts


Ether 12:27–29 – Gifts given to strengthen faith


Conference:

“Spiritual Gifts” – Marvin J. Ashton, Oct 1987

“Instruments in the Hands of God” – M. Russell Ballard, Apr 2005

13–14 – Warnings Against Pride and Riches


Summary:The Lord issues a direct and compassionate warning to James Covill: pride and the pursuit of riches are obstacles that can derail even the most sincere disciple. These desires are often subtle, rooted in fear of social loss, public image, or worldly ambition. For Covill, a longtime minister, the cost of full conversion would likely require public humility and personal sacrifice. These verses foreshadow his eventual decision to reject the Lord’s call (see D&C 40:2), proving that even spiritual sincerity must be paired with enduring submission.


This passage is not just about Covill—it’s a universal caution to anyone who feels drawn to Christ but finds it difficult to let go of comfort, prestige, or material attachments.


Language & Theological Insights:

  • “Thou art not called to preach my gospel for gain” This line cuts directly to motivation. Ministry is a sacred stewardship, not a means of personal elevation or security (see 1 Peter 5:2–3, Alma 30:32–34).

  • “Thy heart is not right before me” This echoes Acts 8:21, where Peter tells Simon the sorcerer, “Thy heart is not right in the sight of God.” It implies misalignment—not necessarily malice, but internal resistance to surrender.

  • “Pride and the cares of the world” As previously noted, this echoes the parable of the sower (Matthew 13:22), where the good seed is choked by worldly distractions. Greek: μέριμνα (merimna) – worry, anxiety, distraction, or consuming concern.

    • These are not always sinful in themselves—but when they compete with faith, they smother spiritual responsiveness.


Spiritual Implications:

Covill had the spiritual sensitivity to receive revelation (v. 8), but not yet the spiritual courage to forsake worldly stability. The Lord’s warning is tender but firm: the path of discipleship requires a whole heart. You cannot cling to old securities and walk a new covenant path.

This warning extends beyond monetary riches—it includes status, career, reputation, or even long-held paradigms that must yield to living revelation.


Reflection Questions:

  • How can pride or materialism hinder personal revelation?

  • What worldly cares most often compete with your willingness to act in faith?

  • Is there something I’ve been reluctant to sacrifice for the Lord’s call?

  • How do I distinguish between wise provision and trust-diminishing self-reliance?

  • When has the Lord lovingly corrected my motives? How did I respond?


Matthew 13:22 – Choked by the cares of the world


Jacob 2:18–19 – Seek first the kingdom of God


1 Timothy 6:10 – “The love of money is the root of all evil”


Conference:

Beware of Pride – Ezra Taft Benson, Apr 1989


• “The Lord’s Way” –  Elder Stanley G. Ellis, Apr 2013


Why Does Zion Flourish in the Wilderness?


How Far

15–24 – Call to Ohio and Final Promises


Summary:

The Lord extends one final, direct invitation to James Covill: “Go to the Ohio.” There, he is promised not only power and divine companionship but also the chance to labor in the great latter-day work of salvation. If he obeys, he will become a powerful instrument in the Lord’s hands—testifying of Christ and participating in the gathering of Israel. These verses emphasize urgency, mission, and promise—but they also highlight that such blessings are conditional upon obedience.


Despite this sacred calling, Covill ultimately rejected the commandment due to fear of persecution and the allure of his former religious position (see D&C 40:2). His story stands as a sobering lesson on choice and accountability: even divine invitation cannot override mortal agency.


Language & Theological Insights:

  • “Go to the Ohio” This was more than a geographic relocation. It represented a covenantal step forward—a sacrifice of familiarity for the sake of greater light. Going to Ohio would have placed Covill within the gathering body of Saints and prepared him to receive the law (D&C 42) and temple instruction.

  • “Labor with your might” (v. 17) This echoes the scriptural language of wholehearted discipleship (see D&C 4:2 – “with all your heart, might, mind, and strength”). Half-hearted effort is insufficient for the work the Lord is performing in the last days.

  • “Lift up your voice with the sound of a trump” (v. 17) A symbol of bold, prophetic declaration, not passive observation (see D&C 33:2, 1 Thessalonians 4:16). It suggests that Covill’s role was meant to be loud, clear, and unmistakable.

  • “Declare my gospel with the sound of rejoicing” (v. 18) Gospel preaching is not to be driven by guilt or fear, but joy, because it is the good news of redemption and gathering.

  • “Receive the blessing which I do give unto you” (v. 18) This reinforces the present-tense reality of the promise. The blessing is offered now—but it must be received.

  • “Blessed are ye for receiving mine everlasting covenant” (v. 20) A sacred acknowledgment that obedience to God’s voice is both a personal covenant and participation in the everlasting covenant of salvation for Israel.


Reflection Questions:

  • What does it mean to “go to Ohio” in my life—what sacrifices or leaps of faith is the Lord asking of me?

  • How am I laboring with my might? Are there ways I am holding back?

  • What opportunities might I be missing by not acting on revelation quickly?

  • How do I “receive” the blessings the Lord is offering me today?

  • Am I willing to rejoice in my discipleship, even when it demands difficult change?


Final Note: A Cautionary Legacy

James Covill's story ends in D&C 40, where the Lord confirms that fear and worldly attachment caused him to reject this sacred commission. His narrative is not one of doctrinal rejection or rebellion—it is a story of hesitation, pride, and missed opportunity.


His example reminds us that spiritual gifts and callings require faith in motion. The Lord will never compel—He invites, prepares, empowers… and then waits to see if we will follow.


D&C 11:21 – “Seek not to declare my word, but first obtain”


Luke 10:7 – “The laborer is worthy of his hire”


D&C 42:6–8 – Missionary calls and support


Conference:

Lift Where You Stand – Dieter F. Uchtdorf, Oct 2008


• “Christ Is Risen; Faith in Him Will Move Mountains

 – President Nelson, Apr 2021

D&C 40 Chapter Outline & Study Chart

Overview

  • Date: January 1831 (shortly after Section 39)

  • Location: Fayette, New York

  • Recipient: The Church (regarding James Covill)

  • Revelation Context: Just days after the Lord extended a personal calling to James Covill in Section 39, he rejected the word due to fear of persecution and concern for his standing in the world. This brief but poignant revelation is a sobering postscript that highlights the eternal tension between spiritual conviction and worldly fear.


Timeframe & Setting

  • Section 40 was received shortly after Covill’s failure to follow through with his covenant to obey the Lord’s command.

  • This revelation serves not only as a response to Covill’s actions but as a general warning to all disciples regarding fear, doubt, and indecision.


Key Circumstances

  • Covill likely lost social status and possibly feared alienation from fellow ministers or his congregation.

  • His story parallels many in scripture who accept the word with joy but quickly fall away when trials or social pressure arise.


Purpose of the Revelation

  • To record and interpret Covill’s rejection of the Lord’s command.

  • To underscore the cost of discipleship.

  • To offer a powerful example of how fear can override faith.


Significance

  • A tragic but instructive conclusion to a divine invitation.

  • Emphasizes how fleeting spiritual impressions can be if not acted upon.

  • Illustrates the need for courage and commitment in receiving and following revelation.


Main Themes & Language Insights

Cross-References & Supporting Resources

Summary:


This section confirms what the Lord already foresaw in D&C 39: though James Covill received the word “with gladness,” he allowed fear of persecution and worldly cares to overpower his spiritual resolve. The Lord acknowledges that Covill’s heart was right—his intention sincere—but he broke the covenant by choosing safety and social comfort over divine commission.

This three-verse revelation serves as a sobering postscript and a doctrinal commentary on the parable of the sower (Matthew 13:20–22), in which some receive the word joyfully but have no root and fall away when tribulation or worldly distraction arises.


Language & Scriptural Insights:

  • “Received the word with gladness” Greek parallel in Matthew 13:20 – “he heareth the word, and anon with joy receiveth it”

    • The word gladness/joy is chara (χαρά), which can be momentary delight, not yet rooted in spiritual endurance.

  • “Straightway Satan tempted him” The word straightway (immediately) in scripture often implies a quick reversal (see Matthew 13:21, Luke 8:13). Covill's emotional reception lacked spiritual depth, making him vulnerable.

  • “Fear of persecution and the cares of the world” As in D&C 39:13, this phrase reflects the twin dangers of public pressure and private attachment to status or security. Greek: merimna (μέριμνα) = anxious concern or distraction.

  • “He broke my covenant” This indicates that intent alone is not sufficient; spiritual covenants are entered with promises—and are broken not only by rebellion, but by hesitation and failure to act (see Mosiah 5:5–6, D&C 82:10).


Theological Implication:

James Covill’s story illustrates that conversion requires courage. The Lord respects agency and does not condemn Covill beyond truth: He simply states the facts—he received, he feared, and he turned away. The Lord’s justice is measured, merciful, and exact.

Covill's story echoes that of others in scripture who almost responded fully:


Reflection Questions:

  • When have I felt like Covill—sincere but scared to act?

  • What fears or social consequences cause me to hesitate in keeping covenants?

  • Do I equate emotional gladness with spiritual commitment—or am I rooted deep enough to endure?

  • What small actions can I take today to ensure I don’t miss divine opportunities due to fear or distraction?


Mark 4:16–19 – Parable of the sower; “received the word… but had no root”


Luke 14:27–30 – Count the cost of discipleship


2 Timothy 1:7 – “God hath not given us the spirit of fear…”


D&C 101:35–36 – “Fear not even unto death…”

Conference:

• “Therefore They Hushed Their Fears

 – Elder David A. Bednar, Apr 2015


The Cost—and Blessings—of Discipleship – Jeffrey R. Holland, Apr 2014


Spiritual Capacity – Michelle D. Craig, Oct 2019


Steven C. Harper, “Section 39–40


Susan Easton Black, “Rejecting the Word of God,”




Previous Chapter Outlines in Part 1




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