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The parable of the Sower teaches about the different ways people respond to the message of the kingdom of God, based on the condition of their hearts. Sower Source: Matthew 13:1-23 ( INT ) Mark 4:1-20 ( INT ) Luke 8:11 ( INT ) Summary: The Parable of the Sower was given by Jesus Christ to his disciples, and the multitude gathered around them, as recorded in the Gospel of Matthew, Mark, and Luke. The parable uses the metaphor of a sower scattering seeds ( σπόρος , זֶרַע ) in different types of soil to illustrate how people respond to the gospel message. The field represents the world, the sower represents Christ and his servants, and the different soil types represent the conditions of people's hearts and their receptiveness to the word ( λόγος , דָּבָר , אֹמֶר , and מִלָּה ). The four types of soil mentioned in the parable are the wayside ( ὁδόν , דֶּרֶך , less frequently for אֹרַח ) , stony places ( πετρώδης , אֶבֶן , סֶלַע ), ground with thorns ( ἀκάνθα , various ), and good ground ( καλὴν τὴν γῆν ). These different soil types can be interpreted in several ways; below are some traditional interpretations. The wayside represents a hardened path that prevents the seed from taking root ( ῥίζα , שֶׁרֶשׁ ) ; this might be used to symbolize those who hear the word but do not appreciate, understand, or simply reject it. The stony places represent those who receive the word with joy but do not have deep ( βάθος ) roots; this analogy symbolizes those whose faith or knowledge may not have depth enough to withstand the challenges they encounter or those who may face substantial stumbling blocks. The ground with thorns represents those who receive the word but might be choked by worldly cares, circumstances, and distractions, possibly representing those who prioritize temporal or material factors over spiritual growth and progress. The good ground represents those who hear the word, understand it, and produce fruit ( καρπός , פְּרִי ) , symbolizing those who have a receptive heart and strive to bear spiritual fruit. In the context of Christ's day, the parable addressed the social issues of religious and cultural opposition to the gospel message, persecution, and the need for perseverance in faith. It also conveyed the importance of having a receptive heart to the message and the role of the Apostles in spreading the gospel. In a modern context, the Parable of the Sower remains relevant as it highlights people's different responses to the gospel message, and their rediness to receive it. It emphasizes the need for a receptive heart, deep roots, and spiritual discipline to grow and bear fruit in faith. The parable also highlights the role of missionary work and discipleship in spreading the gospel message, caring for others, and cultivating an environment for spiritual growth. Additional Words, Phrases, & Translations to Note: Parable ( παραβολή , מָשָׁל ) Kingdom of Heaven ( βασιλείας τῶν οὐρανῶν , -refered to in Hebrew texts as: מַלְכוּת הַשָׁמַיִם “ears to hear ... the mysteries ( μυστήριον רָזָא , and סוד ).” Matt 13:11 ( INT ), Mark 4:11 ( INT ) , Luke 8:10 ( INT ) Matt 13:15 ( INT ) "fulfilled ἀναπληροῦται , מָלֵא מְקוֹם " "heart is waxed gross ἐπαχύνθη " (past tense form of παχύνω , "to become thick, dull, calloused, hard" ) "their ears dull of hearing, τοῖς ὠσὶν βαρέως ἤκουσαν " "their eyes they have closed, τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν " "They should see, ἴδωσιν " "with their hearts ( καρδίᾳ , לֵב and לֵבָב ), should understand ( συνῶσιν , בִּין , and הִשְׂכִּיל ) and should be converteted ( ἐπιστρέψωσιν , הָפַך , סָבַב and פָּנָה , שׁוּב ) "I should heal them ( ἰάσωμαι ) " Structurally and phoenetically speaking, the use of ( ἰάσωμαι ) is quite interesting. The stem of this word is ἰός , and it means "poison." To make this stem a verb, the reflexive -ῶμαι suffix is added, indicating an action that is both performed and reciprocated back to the person perfoming the task. This suggests that in healing others, Christ, who was the one performing the action of healing, is taking on the the poison himself. Phoentically, the initial ἰά that begins this word is a homophone of the Hebrew Ya , which is an acronym of Jehovah . This may have been an intentional word play used by the Savior to help people understand the significance of his role as both the God of the Old Testament and the Messiah. Additional Resources: Parable of the Sower The Parable of the Sower by Elder Dallin H. Oaks Come, Follow Me Commentary: The New Testament (Second Edition) by Lynne Wilson

Previous Next Doctrine & Covenants 67— Study Guide CFM Materials Doctrine & Covenants 67 Study Guide Overview Date of Revelation: Early November 1831 Location: Hiram, Ohio Recipient(s): Elders of the Church assembled at a special conference Section Summary: This revelation was given during a special conference where the decision was made to publish the Book of Commandments . Some questioned the language and literary style of the revelations. The Lord rebukes their doubts and testifies of the truth of the revelations. He offers a challenge: to replicate even the “least” of these words if they doubt they are divine. He promises those who humble themselves and cast out fear and jealousy will be spiritually quickened and see God. Timeframe & Setting Following the receipt of D&C 1 , the Lord’s “preface” to the compiled revelations. A pivotal conference was held to formally approve the publishing of the Book of Commandments (see Historical Resources ). W.W. Phelps had just established the Church printing press in Independence, Missouri. Some elders were troubled by the imperfect literary style of the revelations and questioned whether they were truly the word of the Lord. Key Circumstances The conference of elders discussed the language of Joseph Smith’s revelations. Doubts arose regarding Joseph’s linguistic expression vs. divine origin. The Lord responds directly to their concerns, affirming the divinity of the revelations and addressing their inner fears. Purpose of the Revelation To confirm the divine origin of Joseph’s revelations. To challenge the doubters to replicate even the least of the revelations if they believe they are not from God. To extend the promise of seeing God to those who are humble, faithful, and spiritually prepared. Significance Introduces the Lord’s test for authenticity: a divine literary challenge. Emphasizes spiritual humility, preparation, and sanctification required to see God (cf. Hebrews 12:14 ). Reinforces the sacredness of prophetic utterance even when filtered through imperfect human vessels. Links to temple themes: veil , quickening , presence of God , and ordination . SECTION OVERVIEW SUMMARY In Section 67, the Lord addresses a growing concern among the elders regarding the literary style of the revelations received through Joseph Smith. Some were uncomfortable with what they perceived as imperfect language, and this revelation offers both a rebuke and an invitation. The Lord challenges the wisest among them to replicate even the “least” of the revelations if they believe they are merely the words of Joseph and not divine. This echoes patterns of divine testing found in scripture, such as Elijah’s challenge to the prophets of Baal or the Lord’s questioning in Job. The Lord affirms that righteousness comes “from above, from the Father of lights” ( James 1:17 ). He then extends a remarkable promise to those ordained to the ministry: if they will humble themselves, cast out jealousy and fear, and become spiritually prepared, they may have the veil lifted and see Him—not with carnal minds, but by the Spirit. This reflects early temple theology and mirrors Moses 1:11 : “But now mine own eyes have beheld God; but not my natural, but my spiritual eyes…” This section calls the Saints to patience and purity as they await the fullness of divine revelation, teaching that vision and understanding are proportionate to spiritual sanctification. VERSE-BY-VERSE SUMMARIES D&C 67:1–3 — The Lord Knows the Hearts of His Servants Verses 1–3 1 Behold and hearken, O ye elders of my church, who have assembled yourselves together, whose prayers I have heard, and whose hearts I know, and whose desires have come up before me. 2 Behold and lo, mine eyes are upon you, and the heavens and the earth are in mine hands, and the riches of eternity are mine to give. 3 Ye endeavored to believe that ye should receive the blessing which was offered unto you; but behold, verily I say unto you there were fears in your hearts, and verily this is the reason that ye did not receive. Summary God is omniscient and hears the sincere prayers of His servants. Fear is a spiritual barrier to receiving divine blessings. Blessings are not withheld due to God's unwillingness but due to the condition of our hearts. Language & Cultural Insights “Assembled Yourselves Together” Hebrew Roots : qāḇaṣ (קָבַץ) – to gather, collect, assemble qāhāl (קָהַל) – to convoke, gather a congregation Greek Equivalent : synagō (συνάγω) – to bring together; root of “synagogue” Insight : These terms imply sacred gathering, echoing temple convocations and covenant assemblies like those in ancient Israel. “Mine eyes are upon you” Hebrew Phrase : ʿêynê YHWH (עֵינֵי יְהוָה) — “the eyes of the Lord”; seen in Proverbs 15:3 Insight : God's “eyes” signal His active covenantal care and divine attentiveness—not just watching, but intimately knowing. “The heavens and the earth are in mine hands” Hebrew Word : yāḏ (יָד) – hand; implies authority, power, ownership, or covenant gesture Insight : This phrase affirms God’s omnipotence and creative dominion. In temple and prophetic imagery, God’s “hand” is a symbol of deliverance, covenant-making, and will. “The riches of eternity are mine to give” Greek Word : ploutos (πλοῦτος) – wealth, abundance, fullness (used metaphorically for spiritual blessings) Insight : The “riches” here refer to eternal truths, ordinances, divine knowledge, and eventual exaltation—see D&C 84:38 . “Endeavored to believe” Greek Word : pisteuō (πιστεύω) – to believe, entrust, exercise faith Insight : Suggests intent and effort, but not complete faith. A spiritual wrestling, like in Mark 9:24 : “Lord, I believe; help thou mine unbelief.” “Receive the blessing which was offered unto you” Implies agency. Spiritual blessings must be received by faith and not merely acknowledged as possible. The Lord can extend a gift, but the recipient must prepare and act to claim it. Parallels : Hebrews 4:6 – entering into rest withheld due to unbelief D&C 88:68 – “...the day will come when you shall see him...” “Fears in your hearts” Greek Word : phobos (φόβος) – fear, dread, alarm (distinct from reverent awe) Hebrew Word : pāḥaḏ (פַּחַד) – dread, trembling Insight : Fear counteracts faith and restricts spiritual reception and progression. See 2 Timothy 1:7 : “God hath not given us the spirit of fear…” Reflection Questions In what ways does fear keep us from recognizing or receiving spiritual blessings? What might the Lord say about the condition of your heart today? Cross-References & Conference Connections D&C 121:45–46 – Let virtue garnish thy thoughts… thy confidence shall wax strong. Matthew 14:30–31 – Peter walking on water, but sinking through fear. GC : Jeffrey R. Holland, “Lord, I Believe,” Apr. 2013 – Addressing belief in the midst of fear. Genesis 18:14 – “Is anything too hard for the Lord?” Doctrine & Covenants 84:19–22 – The power of godliness is manifest in ordinances. Exodus 33:11 – “The Lord spake unto Moses face to face…” General Conference: Dieter F. Uchtdorf, “Perfect Love Casteth Out Fear,” April 2021 Reference Notes Compare to OT temple language: God knowing the heart is a prerequisite for entering His presence (e.g., Psalm 24:3–4 ). D&C 67:4–9 — The Divine Challenge to Replicate Revelation Verses 4–9 4 And now I, the Lord, give unto you a testimony of the truth of these commandments which are lying before you. 5 Your eyes have been upon my servant Joseph Smith, Jun., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. 6 Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; 7 Or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; 8 But if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true. 9 For ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights. Summary The Lord boldly declares the truth of the revelations before the Saints. He acknowledges Joseph Smith’s human limitations but separates prophetic message from mortal messenger. The Lord issues a divine challenge—if any can replicate even the least of His commandments, then doubt may be justified. If not, a testimony is required. All truth and righteousness come from “the Father of lights,” a title rich in biblical symbolism and temple resonance. Language & Cultural Insights “I, the Lord, give unto you a testimony of the truth” The Lord Himself is bearing witness—a legal and covenantal act. Greek Word for “testimony”: martyria (μαρτυρία) – witness, evidence, a formal declaration of truth Used in John 5:31–39 where Jesus speaks of multiple testimonies of His divinity. Insight: This is divine legal language. God's self-witness invokes a covenantal obligation—His word is both judge and standard (see Isaiah 55:11 ). “These commandments which are lying before you” The revelations were physically present before the assembled elders—this is both literal and symbolic. Similar to Moses laying the tablets before Israel in Exodus 24:7 : “And he took the book of the covenant, and read…” Insight: The “lying before you” echoes temple and legal settings in which covenants are read and accepted by the community. “His language you have known, and his imperfections you have known” Hebrew Terms for “Language” sāphāh (שָׂפָה) – lip, speech, language, edge Common in the Old Testament to denote spoken language (e.g., Genesis 11:1 : “The whole earth was of one language [sāphāh]…”) Also connotes boundary or edge, suggesting the limits of human speech. Used metaphorically to express purity of speech ( Zephaniah 3:9 ): “I will turn to the people a pure language…” lāšôn (לָשׁוֹן) – tongue, speech, dialect Literal “tongue,” but often metaphor for manner of speaking or regional language (e.g., Isaiah 66:18 ) Greek Terms for “Language” glōssa (γλῶσσα) – tongue, language, speech Used in NT for spoken language (Acts 2:4, 11) and also spiritual tongues Also metaphorically means distinctive expression or mode of communication dialektos (διάλεκτος) – dialect, native tongue Used in Acts 21:40 : “in the Hebrew tongue” The Lord acknowledges Joseph’s mortal voice and limitations. Greek Word for “imperfection”: astheneia (ἀσθένεια) – weakness, frailty, limitation Used in Hebrews 5:2 to describe the high priest's capacity to minister with compassion due to his own weakness. Insight: God does not require a flawless mouthpiece—He sanctifies the vessel. This mirrors Ether 12:27 , where weakness is a tool for humility and divine strength. Theological & Contextual Insight: In D&C 67:5, the Lord acknowledges that the Saints are familiar with Joseph’s language—his personal voice, vernacular, and perhaps even his grammatical imperfections. However, this does not disqualify his revelations from being divine. This highlights a central principle of Restoration scripture: God speaks “after the manner of their language, that they might come to understanding.” — D&C 1:24 Rather than being a flaw, the Lord affirms that the prophetic voice is incarnational—this reflects the pattern of God working through mortal, embodied, imperfect, or culturally specific human instruments to accomplish His divine purposes. Rooted in human tongue, shaped by culture, yet imbued with divine power. This aligns with the pattern of scriptural transmission across dispensations—from Moses to Paul—where inspiration flows through imperfect human vessels, but is justified and sanctified by the Spirit. “Sought in your hearts knowledge that you might express beyond his language” The elders desired to articulate revelations. Hebrew Word for “knowledge”: daʿat (דַּעַת) – intimate understanding, skill, discernment Insight: This phrase reflects human yearning to perfect the vessel of revelation, but without divine authority, eloquence cannot replace inspiration. “Most wise among you” Hebrew Word: ḥāḵām (חָכָם) – wise, skillful, learned Commonly applied to sages, priests, or skilled artisans of the tabernacle (cf. Exodus 35:10 ) Greek Word: sophos (σοφός) – wise, skilled in letters or theology Used in 1 Corinthians 1:20 to contrast worldly wisdom with divine foolishness. Insight: This challenge exposes the limits of unaided human intellect. No degree of learning can fabricate divine utterance. “Justified” Greek Word: dikaioō (δικαιόω) – to be declared righteous or legally acquitted Used in Romans 3:24 : “Being justified freely by his grace…” Insight: Justification here is conditional. Only if one could replicate divine words would doubt be legally and spiritually justifiable. “Righteous cometh down from above, from the Father of lights” Phrase from: James 1:17 – “Every good gift and every perfect gift is from above, and cometh down from the Father of lights...” Greek Word for “righteous”: dikaios (δίκαιος) – just, upright, approved of God Greek Phrase: patēr tōn phōtōn (πατὴρ τῶν φώτων) – Father of lights Symbol of divine purity, source of celestial light, life, and enlightenment, echoing Genesis creation themes, particularly the 4th day of Creation ( Genesis 1:3-5, and 14-19 .) Insight: “Righteousness” isn’t simply moral correctness—it’s divine origin. What is truly right descends from above, not generated below. Reflection Questions How do I respond when divine revelation comes through imperfect means? Do I allow questions about style or presentation to interfere with recognizing spiritual truth? In what ways can I bear record of divine truths I’ve received, even if others doubt? Additional Cross-References & Study Links Isaiah 55:8–11 (BLB) – God’s thoughts and words higher than man’s; His word shall not return void. 1 Corinthians 2:13–14 (BLB) – Spiritual truths are spiritually discerned. 2 Nephi 33:10–11 ( LDS.org ) – “If ye shall believe in Christ ye shall believe in these words…” D&C 1:24 ( LDS.org ) – The Lord speaks in “their weakness, after the manner of their language.” General Conference: D. Todd Christofferson, “The Doctrine of Christ,” April 2012 D&C 67:10–14 — Humility and Quickening Precede the Vision of God Verses 10–14 10 And again, verily I say unto you that it is your privilege, and a promise I give unto you… the veil shall be rent and you shall see me and know that I am—not with the carnal neither natural mind, but with the spiritual. 11 For no man has seen God at any time in the flesh, except quickened by the Spirit of God. 12 Neither can any natural man abide the presence of God, neither after the carnal mind. 13 Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore, continue in patience until ye are perfected. 14 Let not your minds turn back; and when ye are worthy, in mine own due time, ye shall see and know that which was conferred upon you by the hands of my servant Joseph Smith, Jun. Amen. Summary A sacred privilege and promise is extended to ordained ministers: to see and know God. The precondition is personal sanctification— stripping away jealousy and fear , cultivating humility , and being quickened by the Spirit . The veil separating God and man is spiritual, not just physical. Carnal or natural minds cannot endure God’s presence or the ministry of angels without being quickened by the Spirit. Patience and worthiness are required until full divine manifestation is granted. Language & Cultural Insights: “Your privilege, and a promise I give unto you that have been ordained unto this ministry” Privilege here implies a sacred right, not entitlement. Greek Word for “promise” : epangelia (ἐπαγγελία) – an announcement, pledge, divine assurance Used in Hebrews 6:15 : “he obtained the promise.” Insight : This phrase evokes temple language —ordination, promise, and ministry—all pointing to the endowment of divine presence. “Strip yourselves from jealousies and fears” Hebrew Word for “jealousy” : qin'ah (קִנְאָה) – zeal, envy, rivalry Associated with both righteous zeal (God’s jealousy) and sinful envy. Contextually used for the latter. Greek Word for “fear” : phobos (φόβος) – fear, dread, alarm Same term used in 2 Timothy 1:7 : “God hath not given us the spirit of fear…” Insight : Spiritual purification requires conscious removal of internal barriers. Fear and envy prevent and obstruct divine manifestation. “Humble yourselves before me” Hebrew Word : ʿānāh (עָנָה) – to afflict, humble, bend the will Often used in the context of fasting, Yom Kippur, or submission to divine will. Greek Word : tapeinoō (ταπεινόω) – to bring low, make humble See James 4:10 : “Humble yourselves in the sight of the Lord…” Insight : Humility is a prerequisite for revelation, the inverse of Lucifer’s rebellion and Moses’ qualification for divine encounter (see Moses 1:10–11 ). This type of humility was demonstrated by the Savior in Gethsemene. “The veil shall be rent and you shall see me and know that I am” Hebrew Word for “veil” : pārokhet (פָּרֹכֶת) – curtain separating the Holy of Holies Symbol of divine separation, later torn at Christ’s death ( Matthew 27:51 ). Greek Word for “rent” : schizō (σχίζω) – to split, tear apart Insight : The rending of the veil represents access to divine presence. Here, it echoes the Second Comforter promise —to see Christ and know He is. “Not with the carnal neither natural mind, but with the spiritual” Greek Word for “carnal” : sarkikos (σαρκικός) – fleshly, worldly, sensual Greek Word for “natural” : psychikos (ψυχικός) – soulish, governed by human feeling or reason Greek Word for “spiritual” : pneumatikos (πνευματικός) – of the Spirit, divinely influenced 1 Corinthians 2:14 : the natural man cannot receive the things of the Spirit. Insight : True knowledge of God must transcend human logic or emotion. It requires receptivity to spiritual dimensions . “No man has seen God at any time in the flesh, except quickened by the Spirit of God” Greek Word for “quickened” : zōopoieō (ζωοποιέω) – to make alive, to vivify, to give life Rooted in zōē (ζωή) – life , and poieō (ποιέω) – to make Used extensively in the New Testament to describe both resurrection and spiritual transformation . Examples : John 5:21 : “The Son quickeneth whom he will.” Romans 8:11 : “...shall also quicken your mortal bodies by his Spirit...” 1 Corinthians 15:45 : “The last Adam was made a quickening spirit.” Hebrew Parallel There is no single Hebrew equivalent, but the closest term is: ḥāyāh (חָיָה) – to live, to give life, to revive. This is the root for YHVH or Jehovah Used in Psalm 119:50 : “This is my comfort in my affliction: for thy word hath quickened me.” Also appears in resurrection and renewal contexts (e.g., Ezekiel 37:5 ) – “I will cause breath to enter into you, and ye shall live.” Theological Insight “To be quickened by the Spirit” means to be: U Made spiritually alive Transformed to perceive and endure divine realities Lifted beyond the limits of mortal perception and corruption In scriptural usage, quickening implies more than just animation—it implies preparation for communion with God . It is often tied to: Resurrection (physical and spiritual) Visionary experience (e.g., Moses 1:11) Sanctification through the Spirit Related Restoration Teachings Moses 1:11 : “Mine own eyes have beheld God; but not my natural, but my spiritual eyes...” D&C 88:28–32 : Details how those who are quickened receive glory “even according to the law by which they are quickened.” D&C 88:67–68 : If your eye is single, your whole body will be “filled with light,” and “the day will come when you shall see him.” Quickening in the Temple Pattern The veil is not passed through by natural effort ; it is opened by invitation and divine power. Quickening is preparatory for entering God’s presence—symbolic of being clothed in light (cf. 2 Corinthians 3:18 ). “Any natural man abide the presence of God... continue in patience until ye are perfected” Greek Word for “patience” : hypomonē (ὑπομονή) – endurance, constancy, steadfastness Romans 5:3–5 – patience leads to experience, and experience to hope Insight : The presence of God is not something rushed. Sanctification is a process , and the inability to receive now doesn’t negate future worthiness. “Let not your minds turn back; and when ye are worthy, in mine own due time, ye shall see and know” Biblical Echo : Luke 9:62 : “No man, having put his hand to the plough, and looking back…” Insight : Turning back symbolizes doubt, regret, or spiritual relapse. Worthiness is coupled with timing —God reveals when we are prepared. Echoes a deeply rooted biblical theme of turning—either in repentance or rebellion —and shuv is the central Hebrew verb associated with that idea. shuv (שׁוּב) – to return, turn back, repent One of the most frequently used Hebrew verbs in the Old Testament—over 1,000 times . Carries a double meaning: Physically turning around or reversing direction Spiritually repenting or returning to God Example Uses : Genesis 19:26 – “But his wife looked back…” (Lot’s wife, a cautionary example) Ezekiel 14:6 – “Repent, and turn yourselves from your idols…” Isaiah 55:7 – “Let the wicked forsake his way… and return unto the Lord…” In D&C 67:14 , the Lord warns against the temptation to turn back mentally or spiritually—a principle deeply resonant with shuv theology. Looking back = hesitating , regressing , or rejecting the offered vision Moving forward in faith = sanctification , worthiness , and ultimately, seeing and knowing God Reflection Questions What spiritual habits help me strip away jealousy, fear, or pride? Do I seek divine knowledge through the Spirit—or rely on natural reasoning? What does “continue in patience until ye are perfected” mean in my current stage of discipleship? Additional Cross-References & Study Links 2 Corinthians 3:16–18 – The veil is removed in Christ, and we are changed “from glory to glory.” 1 John 3:2 – “When he shall appear, we shall be like him; for we shall see him as he is.” Doctrine & Covenants 88:68–69 – Promise of seeing God when we are sanctified and focused. Moses 1:11 – “Mine own eyes have beheld God; but not my natural, but my spiritual eyes.” General Conference: Russell M. Nelson, “The Temple and Your Spiritual Foundation,” Oct. 2021

Jesus compares God's rejoicing over a sinner who repents to that of a woman who finds a lost coin and celebrates with her friends and neighbors. Lost Coin Luke 15:8-10 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Some Have Compassion, Making a Difference by Bishop Robert D. Hales

In the camel through the eye of a needle allegory, Jesus uses a metaphor to emphasize the difficulty many have when having to choose between temporal wealth and pursuing the kingdom of God. Camel through Eye of Needle Matthew 19:16–30 ( INT ) Mark 10:17-25 ( INT ) Luke 18:18–30 ( INT ) The parable of the camel and the eye of the needle is a well-known story from the New Testament that appears in the Gospels of Matthew, Mark, and Luke. In this parable, a wealthy man comes to Jesus and asks him what he must do to gain eternal life. Jesus responds by telling him to keep the commandments; The man explains that he has already done so, and Jesus then instructs him to sell all of his possessions, give the proceeds to the poor, and follow him. The wealthy man is dismayed by this request; he is very wealthy, and he leaves in sadness. Jesus then remarks to his disciples that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God. The context of this parable is that it follows a discussion between Jesus and his disciples about the difficulty of a rich person entering heaven. In the cultural context of the time, wealth was often seen as a sign of God's favor, and it was believed that rich people were more likely to enter heaven. However, Jesus challenges this notion and suggests that pursuing wealth can hinder spiritual growth and salvation. The association between the camel and the Hebrew letter gimel also has potential symbolic significance; in the Hebrew alphabet, gimel is the third letter, and in the Aramaic form, it is shaped like a camel; it is also connected to the literal meaning of the word ( גָּמָל gamal ) . This is where the Greek ( κάμηλος ) and English words "camel" were derived. It has been suggested that this association may be intentional and that in the parable, Christ is using the image of the camel to evoke the letter gimel and its symbolic meaning. According to Jewish tradition, the letter gimel is associated with kindness, generosity, reward, and punishment ( Ginsburgh ) . It is said to represent the act of giving and compensation, as the root גמל "gml" can also be used to represent "payment or reward" in Hebrew. This symbolic association may be significant in the context of the parable, as Jesus is instructing the wealthy man to give away his possessions to follow him. This relates to a well-known Jewish allegory associated with the letter gimel, where the letter is said to represent a rich man running after a poor man to bestow charity. This symbolic concept associated with the letter gimel also corresponds with a connection to John 7:15-19 ( INT ), where the priests question Christ about his understanding of the letters; Christ responds by explaining that the letters were symbolic of the doctrines of the Father. This adds another layer of complexity and relevance to the potential symbolic association with the letter gimel. It suggests that the parable may be using the image of the camel and the symbolic nature of the letter to convey a deeper spiritual message that highlights the importance of generosity and charity in the pursuit of eternal salvation. Additional Resources: The Greatest Possession By Elder Jeffrey R. Holland

Podcast & Video Information A compilation of several Audio & Visual resources to assist individuals and families with their CFM study. CFM Videos & Podcasts Scripture Central (SC) Previously known as Book of Mormon Central, Scripture Central is a favorite. Leading LDS scholars and academics compile this website. CFM Insights is co-taught by Tyler Griffin, an associate dean in Religious Studies at BYU, and Taylor Halverson, an associate professor with BYU and Marriott School of Business. Brother Halverson has a Ph.D. in Judaism & Christianity in Antiquity. This is an excellent resource for those who want accurate doctrine that is enjoyable, well-researched, and thoughtfully presented. Follow Him (FH) Another favorite, hosted by the well-known and well-loved Hank Smith and John Bytheway. Each week, Hank and John invite various religious and field-related experts to join them in a conversation that pertains to the Come Follow Me curriculum. These interviews are enlightening, entertaining, and very enjoyable. Their website includes transcripts and sourced references followhim.co Line Upon Line (LUL) An animated overview for the course material covered in each CFM lesson. While these videos are primarily focused on teaching younger audiences, they are informative and entertaining for adults as well. These videos provide a great starting point for family discussions, especially for families with kids and teenagers. Teaching with Power (TWP) Taught by Ben Wilcox, an experienced seminary and institute veteran of over 20 years, Brother Wilcox presents excellent lessons to help teachers format their lessons. Brother Wilcox has been a featured EFY speaker, and his lessons are alway thoughtful, scripture based, and well organized. Don’t Miss This (DMT) Popular and entertaining lessons that shape the CFM Curriculum into fun and friendly presentations for individuals and families. This series is hosted by blogger Emily Belle Freeman and Author David Butler. This lighthearted duo focuses on making learning fun, and they don’t take things too seriously, including themselves. These are great feel-good lessons, guaranteed to brighten your day. https://www.dontmissthisstudy.com/ Meridian Magazine (MM) Scott and Maurine Proctor are the founders of Meridian Magazine. They have written for many award winning television and radio broadcasts including Music and the Spoken Word and have authored and produced several LDS publications. A Restored View of the Old Testament: Produced by Book of Mormon Central, Dr. Lynne Wilson PhD and John Cho dig into some of the deeper doctrine of the Old Testament and how it relates to us in modern day. Dr Wilson has a Ph.D. in Theology and American Religious History. Along with Jack Welch, Dr. Wilson is one of the co-founder of Book of Mormon Central and the insights she and John Cho provide on this podcast are exceptional. Come Follow Me New Testament Produced by Book of Mormon Central, with host Dr. Lynne Wilson PhD. Like the Old Testament version listed above, this podcast dives into some of the deeper doctrines and cultural settings of the New Testament, and how that world compares to modern day. Dr Wilson has a Ph.D. in Theology and American Religious History. She, and Jack Welch, are the co-founders of Scripture Central and listening to Dr. Wilson is always a delight. Come Follow Me Read-Along This Podcast is simply a reading of the passages covered in each Come Follow Me lesson. There is no commentary, just the scriptures read by Bradley Ross. The translation Mr. Ross uses is the New English Translation (NET). While the KJV is widely respected for its scholarship and historical significance, the NET is seen as a more modern and accessible option for readers, focusing on both accuracy and readability. netbible.org Community Y Religious Podcast A collection of Podcasts produced by BYU's Religious Education Program. These podcasts cover a wide range of religious and academic topics. Messages of Christ These collections of videos offer excellent insights into the history and context of the Bible. The producer, Daniel Smith, incorporates videos about essential aspects of Ancient Israelite and Jewish culture, including the Ancient Festivals, Temple Worship, the archeology and geography of the Holy Land, Holy Week, and other related topics. In almost all of his videos, Smith demonstrates how the Ancient Jewish traditions were intended to testify of Jesus Christ. The Bible Project The Bible Project is not an LDS source, but it is an excellent resource that is used at the BYU Jerusalem Center for their study abroad program. Some of the more general videos have perspectives that differ slightly from LDS doctrine, but the overviews of the individual books are excellent. BYU Easter Conferences "Each year, BYU Religious Education and the Religious Studies Center sponsor the annual BYU Easter Conference. A General Authority emeritus or former Church leader is invited to give the keynote address. Accompanying the keynote speaker are other teachers, educators, scholars, authors, speakers, historians, or experts on Christ. All speakers talk about the Savior, his life, his mission, his Atonement, and his influence in our lives today. Attending the BYU Easter Conference is an ideal way to prepare to celebrate the Easter season." (https://rsc.byu.edu/conferences/easter) FAIR FAIR is a non-profit organization that provides well-documented answers to criticisms of LDS doctrine, belief, and practice. The Interpreter Foundation An independent non-profit organization that provides educational resources in support of LDS doctrine.

Jesus teaches about the final judgment where people will be separated based on their actions towards others, with those who showed kindness and compassion being placed with the sheep and those who neglected or harmed others being placed with the goats. Sheeps and Goats Matthew 24:31-46 (INT) This section is currently under construction and review; please check back for more information in the future. Additional Information: Ye Have Done It unto Me

Previous Next Doctrine & Covenants 68— Study Guide CFM Materials Doctrine & Covenants 68 Study Guide OVERVIEW OUTLINE Date of Revelation: November 1, 1831 Location: Hiram, Ohio Recipient(s): Orson Hyde, Luke S. Johnson, Lyman E. Johnson, William E. McLellin Section Summary: This revelation was given in response to prayer for guidance regarding four newly called missionaries. The Lord affirms their calling and establishes doctrine applicable to all ordained elders—specifically, the nature of prophetic speech, the qualifications of bishops, parental responsibility in teaching gospel principles, and Zion’s communal laws. Timeframe & Setting Received the day after the Lord dictated what is now Section 1 , the preface to the Book of Commandments . The 1831 Hiram conference had resolved to publish Joseph’s revelations. This section affirms that when moved upon by the Holy Ghost, elders speak scripture—not only Joseph Smith. The section was later expanded under Joseph’s direction and included in the 1835 D&C. Key Circumstances Orson Hyde and the other named elders were being formally called and directed in their duties. The Church was grappling with how to discern true revelation and recognize divine authority beyond Joseph. Zion (Jackson County, Missouri) was being settled and required regulation—both in leadership and family responsibility. Purpose of the Revelation To confirm the authority and scope of revelatory speech in the Church. To clarify priesthood lines of authority regarding bishops and the lineage of Aaron. To establish spiritual laws governing families, work, and Sabbath observance in Zion. Significance Establishes the principle that revelation is not exclusive to prophets— any elder moved upon by the Spirit may speak scripture . Provides the foundational doctrine for the Presiding Bishopric . Sets doctrinal standards for parents to teach children key gospel principles from the age of accountability. Issues covenantal warnings and administrative guidelines for building Zion. SECTION OVERVIEW SUMMARY D&C 68 is one of the most administratively rich sections in the Doctrine and Covenants. Initially given in response to a request for direction about four elders—Orson Hyde, Luke S. Johnson, Lyman E. Johnson, and William E. McLellin—the Lord's revelation quickly expands to establish principles for the entire Church. The Lord reveals that whenever anyone speak by the Holy Ghost and the will of the Lord, their words are scripture —a revolutionary concept affirming the prophetic potential of every authorized servant. The section underscores missionary work, spiritual gifts (like discerning the signs of the times), and the covenantal charge to bear testimony of Christ. In a doctrinal shift, this section introduces the right of literal descendants of Aaron to preside as bishops if qualified and properly ordained, as outlined in the Torah. The Lord then turns to address Zion, requiring that parents teach their children the core principles of repentance, faith, baptism, and the gift of the Holy Ghost—starting at age eight. The Lord commands diligence in labor, proper observance of the Sabbath, and earnest prayer. He rebukes Zion’s idlers and warns against greed and spiritual neglect, concluding with a strong declaration of divine authority and urgency: “Behold, I am Alpha and Omega, and I come quickly.” D&C 68:1–5 — Anyone Speaking by the Holy Ghost and Will of God Speaks Scripture Verses 1-5 1 My servant, Orson Hyde, was called by his ordination to proclaim the everlasting gospel, by the Spirit of the living God, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with and expounding all scriptures unto them. 2 And, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth— 3 And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost. 4 And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. 5 Behold, this is the promise of the Lord unto you, O ye my servants. Summary It is essential to understand the difference between Personal Revelation and Canonical Revelation. Orson Hyde is called by ordination to proclaim the gospel, not just to righteous audiences but in the assemblies of the wicked, echoing Christ’s commission to His disciples. This call is not unique to Orson—it is an ensample (pattern) for all who are ordained to the priesthood and called to preach. When moved upon by the Holy Ghost , their speech is more than inspired—it becomes scripture . The Lord defines such speech as the will, mind, word, and voice of God Himself and imbues it with saving power . Language & Cultural Insights “Proclaim the everlasting gospel” Greek for “gospel” : euangelion (εὐαγγέλιον) – good news, glad tidings Used in Revelation 14:6 : “having the everlasting gospel to preach…” Hebrew equivalent : besorah (בְּשׂוֹרָה) – good news, message Insight : The "everlasting gospel" is not a new doctrine—it is the eternal covenant , preached in every dispensation (see D&C 20:9 ). “Reasoning with and expounding all scriptures” Greek for “reasoning” : dialegomai (διαλέγομαι) – to discuss, dispute, dialogue Seen in Acts 17:2 : “Paul, as his manner was… reasoned with them out of the scriptures.” Hebrew for “expound” : pāraš (פָּרַשׁ) – to explain, make distinct Related to traditional rabbinic teaching and midrashic exposition Insight : Preaching includes both rational engagement and spiritual revelation , modeled after Christ’s discourse on the road to Emmaus (see Luke 24:27 ). “Moved upon by the Holy Ghost… shall be scripture” Greek for “moved” : pherō (φέρω) – to bear, carry, lead Used in 2 Peter 1:21 : “Holy men of God spake as they were moved by the Holy Ghost.” Insight : The same verb is used for being carried by the wind or Spirit , implying that true scripture is not self-originated , but Spirit-borne . “Shall be scripture… will, mind, word, voice of the Lord” This cascading list affirms a five-fold equivalence : Scripture Will – thelēma (θέλημα) – intention or desire of God Mind – nous (νοῦς) – divine understanding Word – logos (λόγος) – message, decree, logic Voice – phōnē (φωνή) – sound, utterance, speech Insight : This mirrors John 1 —the Logos (Word) that is God and becomes flesh. What God speaks through His servants —when moved by the Spirit—is ontologically part of Him . Reflection Questions Do I truly believe that God can speak through His servants—even those not named Joseph or Peter? When I teach or testify, do I invite the Spirit so that my words might reflect the Lord’s will and mind? What does it mean for my own life if scripture is still being spoken today? Cross-References & Conference Connections 2 Peter 1:21 (BLB) – “...men of God spake as they were moved by the Holy Ghost.” D&C 1:38 ( LDS.org ) – “Whether by mine own voice or the voice of my servants, it is the same.” Mosiah 15:11–12 ( LDS.org ) – Those who believe in the prophets become heirs of the kingdom. GC : Dallin H. Oaks, “The Keys and Authority of the Priesthood,” Apr. 2014 – on speaking and acting in the name of Christ D&C 68:6–12 — Preach in Authority; Signs Will Follow Veres 6-12 6 Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; 7 Or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; 8 But if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true. 9 For ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights . 10 And again, verily I say unto you that it is your privilege, and a promise I give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears , and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent and you shall see me and know that I am—not with the carnal neither natural mind, but with the spiritual. 11 For no man has seen God at any time in the flesh, except quickened by the Spirit of God. 12 Neither can any natural man abide the presence of God, neither after the carnal mind. Summary In this passage, the Lord reassures His servants of His presence and power as they go forth to preach the gospel. It contains both a commission and a promise: those who believe will experience signs, and faithful ministers will receive the power to seal unto eternal life. The text draws heavily from biblical language used in both the New Testament apostolic charge and the Old Testament revelation to Moses. Language & Cultural Insights "Be of good cheer, and do not fear" — This phrase echoes Christ’s words to His disciples (see John 16:33 ). The Lord consistently instructs His messengers to cast off fear when undertaking divine assignments. "For I the Lord am with you, and will stand by you" — A covenantal assurance of divine companionship. Similar language appears in Isaiah 41:10 , and D&C 84:88 . "Ye shall bear record of me, even Jesus Christ" — This parallels the commission given to New Testament apostles in Acts 1:8 , and reflects the charge to testify of Christ’s divinity and messiahship. "That I am the Son of the living God, that I was, that I am, and that I am to come" — This threefold declaration is deeply rooted in the divine name given in Exodus 3:14 , where God says: "I AM THAT I AM" — Hebrew: ʼEhyeh ʼăšer ʼehyeh . It signifies God’s eternal, unchanging nature, transliterated into English as Jehovah or Yahweh . Verse 8 – "Preach the gospel to every creature" — This mirrors the Great Commission of Christ in Mark 16:15–16 and Matthew 28:19–20 , affirming that the same apostolic charge is given to modern elders. "Signs shall follow" — Alludes to Mark 16:17–18 , where miraculous signs (such as healing, casting out devils) are described as a witness of belief. "Signs of the times… and of the coming of the Son of Man" — Prophetic references to apocalyptic signs are found in Matthew 24 , Luke 21:25–27 , and D&C 45:39–44 . "Power to seal them up unto eternal life" — This phrase is significant. The word "seal" in Hebrew is חָתַם ( chatham ) — meaning to stamp, affix, or authorize. In Greek, "seal" is σφραγίζω ( sphragizō ) — meaning to set a seal upon for security, authentication, or ownership. The phrase appears in Ephesians 1:13 — "sealed with that holy Spirit of promise" — indicating divine approval and eternal covenant. In the context of priesthood authority, the power to "seal unto eternal life" represents the highest form of redemptive priesthood blessing (see D&C 132:49 ). Reflection Questions What do the Lord’s assurances teach us about facing opposition in missionary or ministerial work? How do we discern between personal emotional impressions and spiritual impressions when "moved upon by the Holy Ghost"? What does it mean to bear record of Christ in our day-to-day lives? How can we understand "signs following" without becoming sign-seekers? Additional Cross-References & Study Links John 16:33 – "Be of good cheer… I have overcome the world" Isaiah 41:10 – "Fear thou not; for I am with thee" Mark 16:15–18 – Commission with signs following D&C 84:88 – "I will go before your face" D&C 132:49 – "Sealed up unto eternal life" Doctrine & Covenants 68:13–24 — Presiding Bishopric & the Lineage of Aaron Verses 13–24 13 And now, concerning the items in addition to the covenants and commandments, they are these— 14 There remain hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first; 15 Wherefore they shall be high priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron. 16 And if they be literal descendants of Aaron they have a legal right to the bishopric, 17 if they are the firstborn among the sons of Aaron; for the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same. 18 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the firstborn of Aaron. 19 But, as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power, under the hands of the First Presidency of the Melchizedek Priesthood. 20 And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their priesthood. 21 But, by virtue of the decree concerning their right of the priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency. 22 And again, no bishop or high priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the church; 23 And inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned; 24 And if he repent he shall be forgiven, according to the covenants and commandments of the church. Summary Discusses the office of a bishop and how it connects to both Melchizedek and Aaronic lineages. The Lord sets forth the authority by which bishops are called and ordained, emphasizing the First Presidency's role in appointing high priests except when the individual is a literal descendant of Aaron —in which case, if he is also firstborn , he has a legal right to the office. Language & Cultural Insights "Bishops to Be Set Apart Unto the Church… According to the First" This phrasing reflects the need to maintain continuity with the pattern established by the early Church underJesus Christ and Joseph Smith, echoing Moses’ establishment of the priesthood under divine direction in Exodus and Leviticus. Melchizedek & Aaronic Distinctions Melchizedek Priesthood : The higher priesthood, holding authority to officiate in all spiritual things, including the office of bishop (see D&C 107:8 ). Aaronic/Levitical Priesthood : A "lesser priesthood" given to the tribe of Levi (see Numbers 3 ). It became the priesthood of sacrifice, temple service, and outward ordinances , especially after the golden calf incident in Exodus 32 , when the Levites proved faithful while the other tribes rebelled. "At that time the LORD set apart the tribe of Levi to carry the ark of the covenant… to stand before the LORD to minister… and to bless in His name" – Deuteronomy 10:8 This shift reflects the principle of the "Church of the Firstborn" —those spiritually set apart to represent Christ and minister before the Lord. The Levites filled this proxy role for Israel after their brethren failed in covenant fidelity. The "Legal Right" of Aaronic Descendants Verses 15–18 affirm that if a man is a literal descendant of Aaron and the firstborn , he has a legal right to the bishopric . However, this right must still be validated through: Designation by the First Presidency Ordination under their hands (v. 20) The Lord safeguards the worthiness and order of this office, even for those with a lineage-based claim. Book of Mormon Context The Melchizedek Priesthood was evidently present among the Nephites (see Alma 13 ). Zoram , the servant of Laban, is believed by many scholars to have been a Levite , inferred from the accounts about him in the Book of Mormon, The term “servant” in Hebrew is Shirath and this was a term used to describe the Levite ministers, particularly thoses who served in the Temple and were appointed stewardship over the sacred records and artifacts of the Temple. (see 1 Nephi 4:20–35 ). This implies both Levitical and Melchizedek lines were preserved post-scattering, and that both lines were preserved with Nephi’s family in their trek to the Americas. The Scattering & Restoration Following the Assyrian conquest (circa 721 BC), the ten northern tribes , including key priestly lines, were scattered. While much was lost, the Lord preserved key priesthood lines among Judah (in exile, and with the Mulikites in the BoM) and Joseph's descendants (in the Americas, through Lehi's seed, and as we discussed, possibly the Levites, through Zoram’s descendants). The restoration of all these lineages is one of the covenantal aims of the last days (see D&C 113:8 ). Reflection Questions Why do you think the Lord preserved both lineage-based and authority-based rights in the priesthood? What does it mean to you that the Church of the Firstborn includes those who remain faithful, even if others falter? How do the examples of Cain and Abel, Jacob and Essau, Reuben and Joseph, etc. demonstrate the importance of how covenantal privileges are tied to righteousness , not just lineage? References Exodus 32 – The Golden Calf Numbers 3 – Levites Set Apart Deuteronomy 10:8 – Levites Chosen D&C 107:8 – Melchizedek Authority Alma 13 – Nephite Melchizedek Priesthood 1 Nephi 4 – Zoram Joins Nephi D&C 113:8 – Scattered Branches to Be Restored Doctrine & Covenants 68:25–28 — Teaching Children Gospel Principles Verses 25–28 25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. 26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized. 27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands. 28 And they shall also teach their children to pray, and to walk uprightly before the Lord. Summary & Thematic Focus These verses emphasize the divine responsibility of parents to teach their children core gospel doctrines—repentance, faith in Jesus Christ, baptism, and the gift of the Holy Ghost. The Lord holds parents accountable if they neglect this duty (v. 25). Baptism is set at eight years old , establishing it as the age of accountability in restored doctrine (v. 27). Language & Cultural Insights “The sin be upon the heads of the parents” : Echoes the legal and covenantal consequences in ancient Israelite tradition, where failure to warn or teach transferred guilt (cf. Ezekiel 3:18 ). Baptism at Eight vs. Bar/Bat Mitzvah at Twelve/Thirteen : In Judaism , age 12 for girls (Bat Mitzvah) and 13 for boys (Bar Mitzvah) mark formal accountability for observing commandments. In contrast, LDS doctrine establishes age eight as the point at which a child is ready to make covenants ( Moroni 8:10–12 ). This reflects: The restored gospel's view of early moral awareness. Emphasis on nurturing children into covenant belonging from a young age. Hebrew Context: Child / Youth (נַעַר — naʿar ) A male from infancy to adolescence. Used broadly in the Hebrew Bible to refer to boys who are learning responsibility (e.g., Samuel in 1 Samuel 3:1 , Joseph in Genesis 37:2 ). Knowledge of Good and Evil (דַּעַת טוֹב וָרָע — daʿat tov va-raʿ ) Genesis 2:9 refers to the “tree of the knowledge of good and evil,” often connected to awareness and moral agency. Rabbinic sources sometimes interpret this as symbolic of the development of discernment , especially at the age when children become obligated to follow commandments. Jewish Tradition: Bar Mitzvah / Bat Mitzvah From Hebrew בַּר מִצְוָה / בַּת מִצְוָה meaning “son/daughter of the commandment.” A rite of passage occurring at age 13 for boys , 12 for girls , signifying the point at which a child becomes personally accountable to observe the commandments of the Torah and participate fully in Jewish religious life (e.g., reading from the Torah, being counted in a minyan ). Unlike Latter-day Saint baptism, this tradition does not cleanse sin , but it does mark covenantal and legal responsibility before God and community. Restoration Doctrine: Doctrine & Covenants 68:25–27 establishes eight years old as the divinely appointed age for accountability, when children are capable of understanding repentance and covenantal responsibility. Moroni 8:10–12 strongly affirms that little children are alive in Christ and need no baptism until they have the maturity to understand what sin is: “And their children shall be baptized for the remission of their sins when eight years old…” This restored doctrine: Emphasizes early spiritual sensitivity . Rejects infant baptism as unscriptural. Teaches that children are born pure and become accountable only after developing the capacity to sin with understanding. Key Points The “age of accountability” is a restored principle marking the point where divine law begins to bind the soul based on understanding and agency . While Judaism emphasizes age 12/13 for full commandment-keeping, the Lord revealed age eight in the Restoration as the beginning of one’s covenantal and moral responsibility. “Teach their children to pray” : A strong parallel to Deuteronomy 6:7 , which commands parents to teach God’s laws continually—“when thou walkest by the way, when thou liest down, and when thou risest up.” Reflection Questions Why might the Lord assign spiritual accountability to parents rather than children? How does early baptism shape a child’s development in the covenant path? How does this instruction provide peace for parents whose children stray? Doctrine & Covenants 68:29–35 — Obedience, Idleness, and Holiness in Zion Verses 29-35 29 And the inhabitants of Zion shall also observe the Sabbath day to keep it holy. 30 And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord. 31 Now, I, the Lord, am not well pleased with the inhabitants of Zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity , but their eyes are full of greediness . 32 These things ought not to be, and must be done away from among them; wherefore, let my servant Oliver Cowdery carry these sayings unto the land of Zion. 33 And a commandment I give unto them—that he that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people. 34 These sayings are true and faithful; wherefore, transgress them not, neither take therefrom. 35 Behold, I am Alpha and Omega , and I come quickly. Amen. Language & Cultural Insights “Observe the Sabbath day” — From the Hebrew root שָׁמַר ( shamar ) , meaning to keep, guard, or observe . This commandment echoes the covenantal call to holiness in Exodus 20:8–11 . “Idler shall be had in remembrance” — The Hebrew term for lazy or sluggard is עָצֵל ( ʿātsēl ) . Proverbs gives clear warnings about idleness in Proverbs 6:6–11 . “Riches of eternity” vs. “eyes full of greediness” — Jacob 2:18–19 teaches that riches should be sought only to bless others after seeking the kingdom of God. Matthew 6:19–21 contrasts treasures on earth and in heaven. “Observeth not his prayers... in the season thereof” — The phrase points to covenantal responsibility and sacred timing, paralleling Malachi 3:16 , where the Lord “hearkened and heard” those who feared Him and spoke often of His name. “Alpha and Omega” — A title of divine sovereignty that frames the Lord as the totality of time and authority. See Revelation 22:13 and 3 Nephi 9:18 . Reflection Questions How can we as covenant keepers better observe the Sabbath as a sign of our commitment to the Lord? What spiritual risks are associated with idleness in a Zion society? How do we balance our temporal responsibilities with a desire for the riches of eternity ? What does it mean to be remembered before the Lord—or before the "judge of [His] people"? How does Jesus' identity as Alpha and Omega frame this call to repentance? Additional Cross-References & Study Links Exodus 20:8–11 — Sabbath Commandment Mosiah 18:23–25 — Sabbath & Teaching Proverbs 6:6–11 — Warning to the Sluggard Jacob 2:18–19 — Riches of Eternity Matthew 6:19–21 — Treasure in Heaven Gospel Topics: Sabbath Gospel Topics: Work and Self-Reliance

This parable contrasts the attitudes of a self-righteous Pharisee and a humble tax collector in their approach to prayer and their relationship with God. Pharisee and The Tax Collector Luke 18:9–14 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: The Pharisee and the Publican by Elder Howard W. Hunter You Are My Hands by President Dieter F. Uchtdorf

Previous Next Doctrine & Covenants 54 — Study Guide CFM Materials Doctrine and Covenants 54 — Overview Date & Setting Date: June 1831 Location: Kirtland, Ohio Recipient: Newel Knight and the Colesville Branch of Saints This revelation was given as a direct response to the collapse of a consecration arrangement between the Colesville Saints and Leman Copley, a former Shaker who revoked his promise to let them settle on his land in Thompson, Ohio. Historical Background The Colesville Saints had been faithfully trying to live the law of consecration. They had relocated from New York to Ohio and were temporarily settled on land belonging to Leman Copley . When Copley withdrew his support—breaking his covenant with the Church—the Saints were suddenly homeless and confused. This revelation is the Lord’s instruction to them through the Prophet Joseph Smith. It outlines their next steps and addresses the seriousness of broken covenants , while encouraging the Saints to continue in obedience despite this disappointment. 🔗 Related reading: Revelations in Context – “The Journey of the Colesville Branch” Purpose of the Revelation To instruct the Colesville Saints to relocate again , this time to Missouri. To reaffirm the Lord’s guidance despite human failure and betrayal. To warn against covenant-breaking , and comfort those who remain faithful. Significance The section demonstrates the reality of setbacks in covenant living. It emphasizes that obedience and endurance , even when things fall apart, are part of the Lord’s refining pattern. The Lord does not condemn the Colesville Saints for the broken agreement—but calls them forward with new instructions and renewed hope. Verses Main Theme Summary 1–2 A New Journey Begins The Lord commands Newel Knight and the Colesville Saints to leave Thompson and travel to Missouri. 3–4 Covenant-Breaking and Consequences The Lord denounces Leman Copley’s broken covenant , warning that those who fail to keep their covenants will face judgment. 5–6 Endurance in Obedience The faithful are promised that if they continue in obedience , they will be blessed and exalted , even amid trials. 7–8 The Lord’s Pattern of Governance The command to act is reaffirmed. The Saints are to journey and obey , and their example will teach others to follow the Lord’s order. 9–10 Walk Uprightly and Trust the Lord The Saints are encouraged to walk uprightly and avoid hypocrisy ; the Lord is watching over them and will judge with justice . Section Summary Disappointment and Direction: The Colesville Saints faced a major disruption, but the Lord quickly provided new direction and comfort. Covenants Matter: The Lord speaks with sharp clarity about the spiritual consequences of covenant-breaking , emphasizing the importance of integrity and follow-through. Faith in the Midst of Trials: The Lord encourages the Saints to persevere in obedience , with the promise that blessings will come if they endure faithfully. Zion Is Still the Goal: Despite the setback, Missouri remains the destination. The pattern of gathering, testing, and refining continues as part of building Zion.

Jesus assures his followers that, while God loves and cares for His sparrows, He cares even more for all His children and knows their every need, even the smallest details. Sparrows Matthew 10:29-31 ( INT ) Luke 12:6-7 ( INT ) This section is currently under construction and review; please check back for more information in the future.

Jesus' counsel to his apostles emphasizes the importance of being wise, innocent, gentle, and discerning in the face of persecution, hostility, and opposition. Wise as Serpents, Gentle as Doves Matthew 10:16 ( INT ) This section is currently under construction and review; please check back for more information in the future. Trust Again by Elder Gerrit W. Gong Prepare, Then Fear Not by Elder Ezra Taft Benson

Previous Next Doctrine & Covenants 59 — Study Guide CFM Materials Doctrine & Covenants 59 — Section Outline Overview Date: August 7, 1831 Location: Jackson County, Missouri (Zion) Recipient: Saints recently arrived in Zion Verses: 24 Revelation Context: Received just after the temple site was dedicated (per D&C 58:57) On the same day Polly Knight died , becoming the first Church member to pass away in Zion Early Saints described this revelation as instructions on keeping the Sabbath , how to fast , and how to pray Timeframe & Setting Revelation given one week after D&C 58, in newly dedicated Zion (Jackson County) Saints were beginning to settle, plant roots, and organize spiritually in the promised land Polly Knight's death marked a solemn and sacred milestone — her desire to reach Zion was fulfilled before her passing The land had just been consecrated , and the temple lot dedicated Key Circumstances Saints were eager for guidance on how to live in the holy land Needed spiritual formation for life in Zion: moral laws, worship patterns, Sabbath behavior The community was mourning , and the Lord addressed both the living and the dead (v.2) A major theme is thanksgiving , in contrast to murmurings or worldliness Purpose of the Revelation Teach the Saints how to worship reverently , especially on the Sabbath day Clarify the law of sacrifice now fulfilled through a broken heart and contrite spirit (v.8) Instruct on how to fast with joy , pray sincerely , and live gratefully Establish the connection between righteousness , temporal abundance , and eternal peace Significance Sets the foundation for Sabbath observance and temple preparation in Zion Connects physical land blessings to covenant obedience Introduces one of the earliest and clearest revelations about fasting , joyful worship , and sacramental living Reinforces that Zion is not just a place, but a way of being : grateful, obedient, reverent Verse & Theme Summary & Resources 1–4 — Blessings of the Faithful in Zion The Lord blesses those who come to Zion with an eye single to His glory. Both the living and the dead receive rewards: earthly inheritance and eternal rest. The Lord opens with a pronouncement of blessings upon those who have come to Zion with pure intent—seeking His glory and keeping His commandments. He promises an inheritance to those who live, and rest and reward to those who die in faith. Obedience and diligence in Zion will bring both spiritual and temporal abundance, along with ongoing revelation and commandments. Language & Cultural Insights “Eye single to my glory” (v.1) Greek parallel : The phrase echoes Matthew 6:22 — “If thine eye be single, thy whole body shall be full of light.” (See our previous lesson May Christ Lift Thee Up ) The Greek word used here is ἁπλοῦς ( haplous ) – “simple,” “pure,” or “focused,” often implying moral clarity and spiritual integrity. “Rest from all their labors” (v.2) See Hebrews 4:9–11 , which speaks of entering into the Lord’s rest. “Their works shall follow them” (v.2) Parallels Revelation 14:13 – “...they may rest from their labors; and their works do follow them.” “Obeyed my gospel” (v.3) Hebrew root idea behind obey (שָׁמַע, shamaʿ ) means both to hear and to respond . Implies covenantal attentiveness—obedience as an act of love and loyalty. “Crowned with blessings from above” (v.4) This links the temple imagery of crowning with divine favor (cf. Psalm 103:4 : “...who crowneth thee with lovingkindness...”) Cross-References Matthew 6:22 – The single eye and fullness of light Revelation 14:13 – Works follow the righteous after death Hebrews 4:9–11 – Entering into the Lord’s rest Mosiah 2:41 – The blessed state of those who keep the commandments D&C 137:9 – God judges according to desires and works 5–6 — Foundational Commandments The Lord reiterates the greatest commandments: to love God with all one's heart, might, mind, and strength, and to serve Him in the name of Jesus Christ. This is immediately followed by the command to love one’s neighbor and to refrain from theft, adultery, murder, or anything “like unto it.” These foundational commandments center covenantal life in Zion on love, devotion, and moral integrity. Language & Cultural Insights “Thou shalt love the Lord thy God…” (v.5) Direct reference to Deuteronomy 6:5 – “And thou shalt love the LORD thy God with all thine heart…” Hebrew: אָהַב ( ʾahav ) – “to love” in a covenantal context; implies loyalty, commitment, and affection. The phrase “heart, might, mind, and strength” is an expansive call to holistic devotion (see also Mark 12:30 ). “Thou shalt love thy neighbor as thyself…” (v.6) Draws from Leviticus 19:18 – “...but thou shalt love thy neighbour as thyself: I am the LORD.” Jesus confirms these two as the greatest commandments (see Matthew 22:36–40 ). “Nor do anything like unto it” This phrase shows the Lord’s pattern of extending commandments beyond surface acts to intent and related behavior—foreshadowing Christ’s deeper interpretation in the Sermon on the Mount (cf. Matthew 5–7 ). Cross-References 2 Nephi 31:20 – Love of God and enduring to the end John 14:15 – “If ye love me, keep my commandments” 7–8 — Gratitude and Sacrifice The Lord gives a command to “thank the Lord thy God in all things” and to offer a specific kind of sacrifice—not of animals, but of “a broken heart and a contrite spirit.” These verses emphasize internal devotion and sincere worship over ritual or external show. Gratitude becomes a commandment and a spiritual practice, and sacrifice becomes deeply personal and covenantal. Language & Cultural Insights “Thank the Lord thy God in all things” (v.7) Compare with 1 Thessalonians 5:18 – “In every thing give thanks: for this is the will of God in Christ Jesus concerning you.” Greek: εὐχαριστέω ( eucharisteō ) – “to give thanks, express gratitude” — the root of the word “Eucharist” (Sacrament) “Sacrifice...a broken heart and a contrite spirit” (v.8) Echoes Psalm 51:17 – “The sacrifices of God are a broken spirit: a broken and a contrite heart…” Hebrew for “contrite”: דָּכָא ( dakaʾ ) – “to crush, break, humble” — often used to describe spiritual humility Compare also 3 Nephi 9:20 , where Christ defines this as the acceptable offering in place of burnt sacrifices Reflection Questions How do we cultivate gratitude in “all things”—even during trials? In what ways can a broken heart and contrite spirit be a daily offering in our lives? How might these verses reshape our understanding of worship and sacrifice? Cross-References Alma 34:38 – Live in thanksgiving daily 9–12 — The Sabbath Day and Holy Devotion The Lord designates the Sabbath as a holy day for worship, devotion, and spiritual renewal. Saints are instructed to attend the house of prayer, offer up sacraments and oblations, confess their sins, and avoid worldly activity. These practices are not arbitrary, but covenantal rituals designed to keep Saints “unspotted from the world.” Language & Cultural Insights “House of prayer” (v.9) Echoes Isaiah 56:7 – “My house shall be called a house of prayer for all people.” Hebrew: תְּפִלָּה ( tefillah ) – “prayer” – conveys petition, thanksgiving, and covenantal conversation with God “Sacraments upon my holy day” (v.9) The “holy day” is the Sabbath (Hebrew: שַׁבָּת, shabbat ) – day of rest and sanctification Sacrament practices here mirror those in the New Testament (e.g., Acts 20:7 ) “Oblations” (v.12) Hebrew: מִנְחָה ( minchah ) – “offering” or “gift,” typically grain or non-animal sacrifices “Confessing thy sins...before the Lord” A covenantal act of renewal tied to repentance (compare James 5:16 ) Reflection Questions How can you better consecrate your Sabbath to the Lord? What does it mean to be “unspotted from the world,” and how does the Sabbath help accomplish that? How does attending a house of prayer differ from private worship? Cross-References Exodus 20:8–11 – Commandment to keep the Sabbath holy Isaiah 58:13–14 – Delighting in the Sabbath brings blessings Acts 20:7 – Sacrament practiced on the first day of the week Mosiah 18:23–25 – Assembling and worshiping God on the Sabbath 13–14 — Fasting and Rejoicing These verses redefine fasting not as deprivation, but as sacred rejoicing. The Lord calls for food preparation to be done with “singleness of heart” so that fasting may be “perfect,” or in other words, that “thy joy may be full.” Fasting is tied not only to worship but to fullness, spiritual satisfaction, and divine joy. Language & Cultural Insights “Singleness of heart” (v.13) Suggests focused intent, undivided devotion, purity of purpose. Related Greek: ἁπλότης ( haplotēs ) – “sincerity, generosity, simplicity, singleness” “That thy fasting may be perfect” (v.13) Greek root for “perfect” in NT: τέλειος ( teleios ) – “complete, whole, mature” (cf. Matthew 5:48) This reflects a holistic spiritual fast—not just abstaining from food, but a fullness of purpose and joy in the Lord. “Fasting and prayer, or in other words, rejoicing and prayer” (v.14) The parallel phrasing equates fasting with rejoicing , reversing common associations with grief or mourning. Connects with Isaiah 58:6, 8–11 – God’s chosen fast leads to healing, light, guidance, and joy. Reflection Questions How might fasting be seen not as deprivation, but as celebration? In what ways can preparing food with “singleness of heart” honor the Lord? How does connecting fasting with rejoicing change your approach to spiritual discipline? Cross-References 3 Nephi 13:16–18 – Fast in secret and with joy, not with a sad countenance Matthew 6:17–18 – Fasting with anointed head and washed face (joyful appearance) 15 — Worship Disposition These verses shift the focus from worship and fasting to divine abundance. Those who keep the Sabbath and worship with thanksgiving are promised the fullness of the earth. This includes not just sustenance (food and clothing), but beauty, joy, and spiritual nourishment. Gratitude is the key that unlocks these blessings. Language & Cultural Insights “With thanksgiving” (v.15) Greek: εὐχαριστία ( eucharistia ) – gratitude, thankfulness; same root as “Eucharist,” the sacrament of thanksgiving “Not with much laughter, for this is sin” (v.15) The caution is not against joy, but against irreverent or mocking laughter. Contrast this with the “cheerful heart” (v.15) and “rejoicing” (v.14). Related: Ecclesiastes 7:6 – “For as the crackling of thorns under a pot, so is the laughter of the fool…” “Fullness of the earth” (v.16) See also Psalm 24:1 – “The earth is the Lord’s, and the fulness thereof” “To please the eye and gladden the heart” (v.18) This echoes the Edenic language of Genesis 2:9 , where God made trees “pleasant to the sight, and good for food.” Reflection Questions How do you show gratitude for the beauty and abundance of God’s creations? In what ways does Sabbath observance open your eyes to the gifts of the earth? How can rejoicing with a “cheerful heart” deepen your spiritual experiences, and how do celebrations relate to food? Keep in mind, that in Jewish Culture, the Sabbath is one of the Appointed “Feast Days.” Cross-References 1 Timothy 4:4–5 – Every creature of God is good and to be received with thanksgiving Moses 2:29 – God gave herbs and fruits for food to man Alma 30:44 – “All things denote there is a God” 16–24 — Abundance of the Earth: Judgment, Obedience, and Promised Peace The Lord reminds the Saints that everything He has given is for their benefit—but it must be used wisely , not “to excess” or by “extortion.” God’s wrath is kindled only when His hand is not acknowledged and His commandments not obeyed. Those who do the works of righteousness are promised peace now and eternal life to come. Language & Cultural Insights “With judgment, not to excess” (v.20) Hebrew for “judgment”: מִשְׁפָּט ( mishpat ) – divine justice, fair assessment, right use Implies a divinely guided discernment—not just self-control, but covenantal stewardship. “Confess not his hand in all things” (v.21) Links to Proverbs 3:6 – “In all thy ways acknowledge him, and he shall direct thy paths.” “Peace in this world, and eternal life in the world to come” (v.23) Parallels John 14:27 – “Peace I leave with you, my peace I give unto you…” See also 2 Nephi 2:25 – “Men are that they might have joy” — joy and peace as fruit of righteousness Reflection Questions What does it mean to use the Lord’s blessings “with judgment” in your life? In what ways can you actively acknowledge God's hand in “all things”? How have you seen peace and eternal perspective as rewards of obedience? Cross-References Proverbs 3:6 – Acknowledge the Lord in all your ways John 14:27 – Christ’s promise of peace Mosiah 2:21–22 – Acknowledge God’s hand and keep His commandments D&C 14:7 – Eternal life is “the greatest of all the gifts of God”