Search Results

Previous Next Doctrine & Covenants 69— Study Guide CFM Materials Doctrine & Covenants 69 — Preserving Revelation, Record, and Stewardship Overview Date of Revelation: November 11, 1831 Location: Hiram, Ohio Recipient(s): John Whitmer (also mentions Oliver Cowdery) Section Summary: This revelation assigns John Whitmer to accompany Oliver Cowdery to Missouri with sacred funds and the manuscript revelations destined for publication. The Lord instructs that sacred stewardships should not rest on one individual alone, but be shared by faithful companions. John Whitmer is also formally directed to continue his role as Church historian—traveling, recording, and preserving key events of the Church for current and future generations. Timeframe & Setting Received shortly after a special conference (Nov. 1–2, 1831) in which the decision was made to publish the Book of Commandments. Section 133, the “Appendix,” had just been added on November 3. This section is a practical directive about security, stewardship, and historical preservation during a formative moment for the Church. Key Circumstances Oliver Cowdery had been chosen to carry manuscripts and donated funds to Missouri. The Lord reveals it is not wise for him to go alone. John Whitmer is assigned to accompany him and gather records for the Church’s historical archive. Purpose of the Revelation To provide divine instruction for safeguarding both sacred funds and scripture manuscripts. To formally designate John Whitmer’s dual role as companion and Church historian. To establish a divine pattern of recordkeeping, companionship, and accountability. Significance Highlights the early Church’s emphasis on sacred records and eyewitness documentation. Reinforces the covenantal principle of stewardship by companionship. Sets a precedent for scriptural publication and historical preservation within Zion. Underlines the prophetic vision for Zion as an administrative and spiritual center. Doctrine & Covenants 69:1–2 — A Companion for Oliver Verses 1-2 1 Hearken unto me, saith the Lord your God, for my servant Oliver Cowdery’s sake. It is not wisdom in me that he should be entrusted with the commandments and the moneys which he shall carry unto the land of Zion, except one go with him who will be true and faithful. 2 Wherefore, I, the Lord, will that my servant, John Whitmer, should go with my servant Oliver Cowdery; Linguistic & Cultural Insights: “Hearken” (שָׁמַע shamaʿ ): To hear with intent to obey. This covenantal word frames divine instruction in both Old and New Testaments. Traveling in pairs aligns with Christ’s instructions in Luke 10:1 and the principle in Ecclesiastes 4:9–10 : “Two are better than one... for if they fall, the one will lift up his fellow.” Reflection Question: What principles of accountability and divine companionship do we learn from this command? D&C 69:3–4 — Commission to Record Sacred History Verses 3-4 3 And also that he shall continue in writing and making a history of all the important things which he shall observe and know concerning my church; 4 And also that he receive counsel and assistance from my servant Oliver Cowdery and others. Summary: John Whitmer is to begin compiling the Church’s history, aided by Oliver Cowdery and other Saints. This formalizes his call as Church historian first given in D&C 47:1–3 . Linguistic & Cultural Insights: “History” echoes the biblical command to remember and record God’s deeds: see Exodus 17:14 and Deuteronomy 6:6–9 . “Remember” in Hebrew is זָכַר zakar — not just to recall, but to act in loyal covenant memory. Reflection Question: How can personal or family record-keeping become a sacred act of remembrance? D&C 69:5–6 — Stewardship Reports Sent to Zion Verses 5–6 5 And also, my servants who are abroad in the earth should send forth the accounts of their stewardships to the land of Zion; 6 For the land of Zion shall be a seat and a place to receive and do all these things. Linguistic & Cultural Insights: “Stewardship” is closely tied to the Greek oikonomia (οἰκονομία), meaning household management or divine economy ( Luke 12:42–44 ; D&C 104:11–13 ). “Zion” here reflects more than a physical location — it represents a consecrated society ( D&C 45:66–67 ). Reflection Question: How do we define and fulfill our personal stewardships in modern Zion? D&C 69:7–8 — A Traveling Historian for Future Generations Verses 7-8 7 Nevertheless, let my servant John Whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge— 8 Preaching and expounding, writing, copying, selecting, and obtaining all things which shall be for the good of the church, and for the rising generations that shall grow up on the land of Zion, to possess it from generation to generation, forever and ever. Amen. Summary: John Whitmer’s mission involves gathering knowledge and preserving it for both the Church and future Saints. His record-keeping is apostolic in nature—meant to strengthen the Church across generations. Linguistic & Cultural Insights: “Rising generations” echoes Psalm 102:18 : “This shall be written for the generation to come.” “Expound” is from the Latin exponere —to set forth, explain, or interpret. Compare Luke 24:27 where Christ “expounded unto them” the scriptures. See also 1 Nephi 9:5–6 for Nephi’s role in sacred record preservation. Reflection Question: In what ways can we serve as faithful historians or witnesses for future generations?

This parable emphasizes the importance of forgiveness by illustrating a servant who was forgiven a large debt but refused to forgive a smaller debt owed to him. Unforgiving Servant Matthew 18:21-35 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: Forgive Every One Their Trespasses: The Parable of the Unmerciful Servant Be Ye Therefore Perfect—Eventually by Elder Jeffrey R. Holland

Chapter Outlines List Doctrine & Covenants 98— Study Guide “Be Still and Know That I Am God” August 6, 1833 Kirtland, Ohio Read More Doctrine & Covenants 97— Study Guide “For the Salvation of Zion” August 2, 1833 Kirtland, Ohio Read More Doctrine & Covenants 96— Study Guide “For the Salvation of Zion” June 4, 1833 Kirtland, Ohio Read More Doctrine & Covenants 95— Study Guide “For the Salvation of Zion” June 1, 1833 Kirtland, Ohio Read More Doctrine & Covenants 94— Study Guide “For the Salvation of Zion” August 2, 1833 Kirtland, Ohio Read More Doctrine & Covenants 93— Study Guide May 6, 1833 Kirtland, Ohio Read More Doctrine & Covenants 89-92— Study Guide "A Principle with Promise" February 27, 1833 Kirtland, Ohio Read More Doctrine & Covenants Section 84b — Study Guide “The Power of Godliness” September 22–23, 1832 Newel K. Whitney home, Kirtland, Ohio Read More Doctrine & Covenants Section 84a — Study Guide “The Power of Godliness” September 22–23, 1832 Newel K. Whitney home, Kirtland, Ohio Read More Doctrine & Covenants 78 — Study Guide March 1, 1832 Kirtland, Ohio Read More Doctrine & Covenants 77b — Study Guide "I Will Lead You Along" March 1832 John Johnson home, Hiram, Ohio Read More Doctrine & Covenants 77a — Study Guide "I Will Lead You Along" March 1832 John Johnson home, Hiram, Ohio Read More Doctrine and Covenants 76b – Study Guide “Great Shall Be Their Reward and Eternal Shall Be Their Glory” February 16, 1832 John Johnson home, Hiram, Ohio Read More Doctrine and Covenants 76 – Study Guide “Great Shall Be Their Reward and Eternal Shall Be Their Glory” February 16, 1832 John Johnson home, Hiram, Ohio Read More Doctrine & Covenants 75 — Study Guide “No Weapon That Is Formed against You Shall Prosper” January 25, 1832 Amherst, Ohio Read More Doctrine & Covenants 74 — Study Guide “No Weapon That Is Formed against You Shall Prosper” 1830 Wayne County, New York Read More Doctrine & Covenants 73 — Study Guide “No Weapon That Is Formed against You Shall Prosper” January 10, 1832 Hiram, Ohio Read More Doctrine & Covenants 72— Study Guide “No Weapon That Is Formed against You Shall Prosper” December 4, 1831 Kirtland, Ohio Read More Doctrine & Covenants 71— Study Guide “No Weapon That Is Formed against You Shall Prosper” December 1, 1831 Hiram, Ohio Read More Doctrine & Covenants 70— Study Guide “Worth … the Riches of the Whole Earth” November 12, 1831 Hiram, Ohio Read More Doctrine & Covenants 69— Study Guide “Worth … the Riches of the Whole Earth” November 11, 1831 Hiram, Ohio Read More Doctrine & Covenants 68— Study Guide “Worth … the Riches of the Whole Earth” November 1, 1831 Hiram, Ohio Read More Doctrine & Covenants 67— Study Guide “Worth … the Riches of the Whole Earth” Early November 1831 Hiram, Ohio Read More Doctrine & Covenants Section 66 — Study Guide “The Lord Requireth the Heart and a Willing Mind” October 29, 1831 Orange, Ohio Read More Doctrine & Covenants Section 65 — Study Guide “The Lord Requireth the Heart and a Willing Mind” October 1831 Hiram, Ohio Read More Doctrine & Covenants 64 — Study Guide “The Lord Requireth the Heart and a Willing Mind” September 11, 1831 Kirtland, Ohio Read More Doctrine & Covenants 63 — Study Guide “I Am with the Faithful Always” August 30, 1831 Kirtland, Ohio Read More Doctrine & Covenants 62 — Study Guide “I Am with the Faithful Always” August 13, 1831 Banks of the Missouri River, near Chariton, Missouri Read More Doctrine & Covenants 61 — Study Guide “I Am with the Faithful Always” August 12, 1831 McIlwaine’s Bend, Missouri River Read More Doctrine & Covenants 60 — Study Guide “I Am with the Faithful Always” August 8, 1831 Independence, Missouri Read More Doctrine & Covenants 59 — Study Guide “Anxiously Engaged in a Good Cause” August 7, 1831 Jackson County, Missouri (Zion) Read More Doctrine & Covenants 58 — Study Guide “Anxiously Engaged in a Good Cause” August 1, 1831 Independence, Jackson County, Missouri Read More Doctrine & Covenants 57 — Study Guide “A Faithful, a Just, and a Wise Steward” July 20, 1832 Independence, Jackson County, Missouri Read More Doctrine & Covenants 56 — Study Guide “A Faithful, a Just, and a Wise Steward” June 1831 Kirtland, Ohio Read More Doctrine & Covenants 55 — Study Guide “A Faithful, a Just, and a Wise Steward” June 1831 Kirtland, Ohio Read More Doctrine & Covenants 54 — Study Guide “A Faithful, a Just, and a Wise Steward” June 1831 Kirtland, Ohio Read More Doctrine & Covenants 53 — Study Guide “A Faithful, a Just, and a Wise Steward” June 6, 1831 Kirtland, Ohio Read More Doctrine & Covenants 52 — Study Guide “A Faithful, a Just, and a Wise Steward” June 6, 1831 Kirtland, Ohio Read More Doctrine & Covenants 51 — Study Guide “A Faithful, a Just, and a Wise Steward” May 20, 1831 Thompson, Ohio Read More

Study Themes List "Alpha and Omega" The first and last letters of the Greek alphabet, representing Christ’s eternal nature. Reflected throughout scripture to signify Christ's divine identity as beginning and end. Read More

D&C Section Overview List D&C 93: Word Studies (3) Read More D&C 93: The Light and Truth of Christ (2) Read More D&C 93: The Light and Truth of Christ (1) Read More

Jesus compares the Kingdom of God to a tiny bit of leaven that a woman mixes into a large amount of flour, causing the whole batch to rise. Leaven & Measure of Meal Matthew 13:33-34 ( INT ) Luke 13:20-21 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: TG Leaven

Previous Next Doctrine & Covenants 72— Study Guide CFM Materials Doctrine & Covenants 72 - Outline & Study Guide Overview Date of Revelation: December 4, 1831 Location: Kirtland, Ohio Recipient(s): Elders and high priests of the Church; Bishop Newel K. Whitney Section Summary: This revelation, given in three parts on the same day, outlines the responsibilities of bishops—especially in temporal stewardship and caring for the poor—and establishes the role of certificates and accountability in preparation for Zion. It also confirms the ordination of Newel K. Whitney and emphasizes the publishing of revelations and equitable distribution of Church resources. Timeframe & Setting Delivered just three days after D&C 71, this section follows a series of councils and conferences during a period of administrative growth and external opposition. Joseph Smith Papers note that Whitney had already been acting as a bishop in Kirtland, though unofficially, and this revelation formalized his ordination. The Saints were actively preparing for the gathering to Zion in Missouri and organizing stewardship and publication efforts. The need for greater order and accountability in spiritual and temporal matters was urgent amid increasing growth. Key Circumstances The Church needed formalized systems for distributing funds, managing storehouses, and overseeing the publishing of revelations. There was a practical need to define and record who was worthy and prepared to "go up to Zion." Questions had arisen regarding the stewardship and accountability of elders—both in spiritual labor and material needs. Newel K. Whitney's leadership needed public confirmation and definition of duties. Purpose of the Revelation To ordain Newel K. Whitney as bishop over the Kirtland area. To define bishopric responsibilities in managing funds, certifying stewards, and caring for the poor. To establish procedures for reporting stewardship and issuing certificates of worthiness for those going to Zion. To ensure order and unity between Church branches through transparency and submission to Church structure. Significance Introduces the concept of temporal and spiritual accountability as a covenantal principle tied to stewardship. Reflects expanding administrative needs in the early Restoration, balancing revelation with organization . Clarifies that spiritual service has material needs—affirming that those who labor in the gospel are worthy of support . Lays a precedent for bishopric duties, ecclesiastical endorsements, and stewardship accounting still followed today. Reinforces Zion’s preparation through covenantal order, equality, and consecrated labor , with language evoking temple stewardship and divine accounting. D&C 72:1–2 — A Call to Hear and Appoint a Bishop Verses 1-2 1 Hearken, and listen to the voice of the Lord, O ye who have assembled yourselves together, who are the high priests of my church, to whom the kingdom and power have been given. 2 For verily thus saith the Lord, it is expedient in me for a bishop to be appointed unto you, or of you, unto the church in this part of the Lord’s vineyard. Summary This opening declaration calls the high priests assembled in Kirtland to action and attentiveness. The Lord acknowledges their sacred stewardship, noting they are entrusted with "the kingdom and power." The need for localized leadership is addressed as He reveals it is now expedient that a bishop be appointed. This sets the stage for the call of Newel K. Whitney and reflects growing administrative structure within the Church as the gathering to Zion becomes more imminent. Language & Cultural Insights Hearken ( שָׁמַע – shamaʿ ) A rich Hebrew term meaning “to hear with intent to obey.” It signals not just auditory reception but a covenantal response . This word begins many key divine injunctions in scripture (e.g., Deuteronomy 6:4–5 , the Shema ). Kingdom and Power This phrasing echoes Christ’s granting of divine keys in Matthew 16:19 and is reiterated in Restoration language regarding priesthood stewardship ( D&C 65:2 ). Vineyard ( כֶּרֶם – kerem ) This agricultural metaphor is used throughout scripture to symbolize the covenant people and their collective work (see Isaiah 5:1–7 , Jacob 5 ). Reflection Questions How does hearkening differ from simply listening? What does it mean for priesthood leaders to be given the “kingdom and power”? Why might it be "expedient" to call a bishop at this stage in the Church’s growth? Cross-References & Conference Connections Deuteronomy 6:4–5 – The foundational call to covenantal obedience ( Shema ) D&C 42:11 – Authorization to preach through Church procedure D&C 68:19–20 – Bishops in Zion and Church organization Matthew 16:19 – The keys of the kingdom Reference Notes See Jacob 5 for an extended allegory of labor in the vineyard and divine stewardship. D&C 72:3–6 — Stewardship and Eternal Accountability Verses 3–6 3 And verily in this thing ye have done wisely, for it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. 4 For he who is faithful and wise in time is accounted worthy to inherit the mansions prepared for him of my Father. 5 Verily I say unto you, the elders of the church in this part of my vineyard shall render an account of their stewardship unto the bishop, who shall be appointed of me in this part of my vineyard. 6 These things shall be had on record, to be handed over unto the bishop in Zion. Summary This passage emphasizes the sacred principle of stewardship —that all disciples, especially those in priesthood roles, must give a full and honest account of how they have used what the Lord entrusted to them. The duty is not temporary or symbolic: it spans “in time and in eternity.” Just as in the parables of Jesus (see Matthew 25), reward is tied to faithfulness, diligence, and wisdom. The phrase “mansions prepared” connects this to Christ’s teachings in John 14:2, echoing a promise of eternal inheritance. Here we also see the expansion of Church organization: each elder’s accountability is tied to a local bishop, and records must be passed along to the bishop in Zion. Language & Cultural Insights Render an account The Hebrew verb closest in meaning is חָשַׁב ( chashav ) — “to reckon, account, or impute.” This implies thoughtful, measured reflection, often in a covenantal or judicial context . In Greek, similar accounting terms include λόγον δοῦναι ( logon dounai ) , “to give a report,” seen in Romans 14:12 : “So then every one of us shall give account of himself to God.” Faithful and wise in time “Time” in scripture often refers to the mortal probationary period. In Hebrew, this concept can relate to עֵת ( ‘et ) – “appointed time, season.” To be wise during one’s appointed season suggests spiritual attentiveness and long-term vision (see also Luke 12:42). Mansions prepared for him of my Father This is a direct echo of John 14:2 : “In my Father’s house are many mansions...” The Greek word there is μονή ( monē ) , meaning “dwelling place” or “abiding place.” In temple and covenantal context, this suggests divine habitation or exaltation. The prepared “mansions” link the rewards of stewardship to celestial glory. Steward ( οἰκονόμος – oikonomos ) In both Hebrew and Greek, the idea of a steward is a servant given responsibility over property or persons not his own. The steward must act in trust, not ownership (cf. Luke 12:42–44 , 1 Corinthians 4:2 ). The phrase “every man that cometh up to Zion must lay all things before the bishop” builds on this framework. Reflection Questions What does it mean to “render an account” of your life—not just at the end, but throughout? How does this eternal pattern of stewardship challenge modern ideas of ownership and autonomy? What are the “mansions” you hope to inherit? How are they being prepared—and how are you? Cross-References & Conference Connections Romans 14:12 – Each shall give account to God John 14:2 – “In my Father’s house are many mansions” Luke 12:42–44 – The faithful and wise steward D&C 42:32 – Consecration and stewardship Elder David A. Bednar, “The Heart of the Shepherd” (2020) – Discusses accountability and priesthood responsibilities See 1 Corinthians 4:2 : “Moreover it is required in stewards, that a man be found faithful.” D&C 72:7–8 — Appointment and Ordination of Bishop Whitney Verses 7-8 7 And the duty of the bishop shall be made known by the commandments which have been given, and the voice of the conference. 8 And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. This is the will of the Lord your God, your Redeemer. Even so. Amen. Summary These verses finalize the formal calling of Newel K. Whitney as bishop in Kirtland, establishing his authority not only by revelation but also by the voice of the conference —affirming a principle of common consent . His ordination was necessary to provide local leadership in Ohio as the Church expanded. The Lord emphasizes that Whitney’s appointment is His will, reinforcing that spiritual governance requires both divine sanction and communal recognition. Language & Cultural Insights “The voice of the conference” Reflects the law of common consent , as seen in D&C 26:2 . In ancient Israel, communal decisions were made publicly “in the gates” (see Ruth 4:1–11 ). This underscores the covenantal nature of public and collective assent in Church governance. “ Appointed ” — from Hebrew נָתַן ( nātan ) There are several potential options for the term “appointed,” including some that are not listed in the lexicon search. This includes natan, meaning “to give, set, place, or assign.” This term is frequently used in the Hebrew Bible when God designates leaders, priests, or covenantal gifts (e.g., Genesis 17:8 ). “ Ordained ” — from Greek χειροτονέω ( cheirotoneō ) Literally means “to stretch forth the hand,” used in Acts 14:23 for the ordaining of elders. Signifies both divine authority and community recognition through the laying on of hands. Bishop Whitney’s role Though his name is not etymologically derived from Hebrew or Greek, his ordination represents a critical development in the Church’s growing administrative order, connecting localized stewardship in Ohio with the broader system governed by Bishop Edward Partridge in Missouri. Reflection Questions How does the principle of common consent shape our understanding of spiritual authority and accountability? Why might it be significant that both commandment and conference are cited as sources for defining the bishop’s duty? What does the Lord’s declaration, “This is the will of the Lord your God,” teach us about receiving church callings? Cross-References & Conference Connections D&C 26:2 — All things to be done by common consent. Acts 14:23 — Early Christian ordinations through laying on of hands. Ruth 4:1–11 — Public legal decisions made “at the gates.” Genesis 17:8 — God's covenantal appointments. D&C 72:9–15 — The Bishop’s Duties: Storehouse and Support of the Needy Verses 9–15 9 The word of the Lord, in addition to the law which has been given, making known the duty of the bishop who has been ordained unto the church in this part of the vineyard, which is verily this— 10 To keep the Lord’s storehouse; to receive the funds of the church in this part of the vineyard; 11 To take an account of the elders as before has been commanded; and to administer to their wants, who shall pay for that which they receive, inasmuch as they have wherewith to pay; 12 That this also may be consecrated to the good of the church, to the poor and needy. 13 And he who hath not wherewith to pay, an account shall be taken and handed over to the bishop of Zion, who shall pay the debt out of that which the Lord shall put into his hands. 14 And the labors of the faithful who labor in spiritual things, in administering the gospel and the things of the kingdom unto the church, and unto the world, shall answer the debt unto the bishop in Zion; 15 Thus it cometh out of the church, for according to the law every man that cometh up to Zion must lay all things before the bishop in Zion. Summary This passage expands the bishop’s temporal and ecclesiastical responsibilities , especially as the Church began to establish permanent footholds in multiple locations (Kirtland and Zion). Newel K. Whitney is charged with: Overseeing financial resources and donations , Caring for the needs of the elders and the poor, And keeping records of transactions and stewardship. A vital principle is established: those who labor in spiritual things have their needs supplied by the Church (v. 14), echoing the law of consecration and the precedent set in the New Testament (cf. 1 Corinthians 9:13–14 ). Language & Cultural Insights “Storehouse” — Hebrew: אוֹצָר ( ʾôtsār ) Refers to a treasury or granary. See Malachi 3:10 , where blessings are promised for those who support the Lord’s “house.” The storehouse is both a symbol of covenantal abundance and a literal site for the care of the poor . “Consecrated” — Hebrew: קָדַשׁ ( qādash ) To make holy, to set apart. In this case, Church resources are set apart for sacred use —to support those in temporal need while sustaining spiritual labor. “Wants” vs. “needs” The word “wants” in verse 11 uses broader economic language. The Lord makes allowance for self-reliance and dignity —payment when possible—but also establishes a system of just interdependence within the Church body. “Lay all things before the bishop” This reiterates the law of stewardship and accountability, tying directly to D&C 72:3–4 and Luke 16:2 , where the steward is called to give account. “Labor in spiritual things” — Compare 1 Timothy 5:17–18 , Galatians 6:6 Suggests that spiritual service , such as missionary work or Church leadership, warrants support just as physical labor does. Reflection Questions Why does the Lord emphasize both individual responsibility and community provision in Church finances? How does this model differ from both modern capitalist and socialist systems? What does it mean to “lay all things before the bishop”? How might this apply to our relationship with Church leadership today? Cross-References & Conference Connections D&C 42:30–34 — Law of consecration and the bishop's stewardship. Malachi 3:10 — Bringing tithes into the storehouse. 1 Corinthians 9:13–14 — Those who preach the gospel should live by it. Providing for Temporal Needs and Building Self-Reliance Providing in the Lord’s Way: Summary of a Leader’s Guide to Welfare D&C 72:16–23 — Certificates of Stewardship and Literary Support Verses 16–23 16 And now, verily I say unto you, that as every elder in this part of the vineyard must give an account of his stewardship unto the bishop in this part of the vineyard— 17 A certificate from the judge or bishop in this part of the vineyard, unto the bishop in Zion, rendereth every man acceptable, and answereth all things, for an inheritance, and to be received as a wise steward and as a faithful laborer; 18 Otherwise he shall not be accepted of the bishop of Zion. 19 And now, verily I say unto you, let every elder who shall give an account unto the bishop of the church in this part of the vineyard be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things. 20 And again, let my servants who are appointed as stewards over the literary concerns of my church have claim for assistance upon the bishop or bishops in all things— 21 That the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the church in all things; 22 That they also may render themselves approved in all things, and be accounted as wise stewards. 23 And now, behold, this shall be an ensample for all the extensive branches of my church, in whatsoever land they shall be established. And now I make an end of my sayings. Amen. Summary This passage emphasizes accountability and institutional structure in the early Church. Elders must render an account of their stewardship, and official certification is required to establish trust, order, and worthiness. The principle of wise stewardship extends not only to material affairs but also to the literary and revelatory mission of the Church. Those overseeing the revelations are to be supported by the community, for their labors benefit the entire body. The section ends with a universal directive: this model is not merely local, but a pattern ( ensample ) to be replicated throughout the global Church. Language & Cultural Insights “Stewardship” (vv. 16, 17, 22): Hebrew: פְּקֻדָּה ( pequddah ) – oversight, charge Implies covenant responsibility given by divine appointment. Stewardship in scripture is tied to accountability before God (cf. Luke 16:2 ). “Certificate” (vv. 17, 19, 25): Reflects early Church formal procedures for validating ecclesiastical trust. Greek: systatikē epistolē (συστατικὴ ἐπιστολή) – “letter of recommendation” ( 2 Corinthians 3:1 ). “Wise steward” / “Faithful laborer” (vv. 17, 22): Hebrew: עֶבֶד נֶאֱמָן ( ʿeved neʾĕmān ) — a loyal servant Greek: pistos (πιστός) — faithful, dependable (cf. Luke 12:42 ) “Storehouse” (v. 20): Refers to consecrated temporal goods used for the welfare of Zion. See General Handbook 22.4 on how bishops administer modern Church storehouses. “Revelations may be published” (v. 21): Points to sacred duty of spreading divine truth. Compare to D&C 1:6 . “Ensample for all” (v. 23): Greek: τύπος ( týpos ) — form, model, pattern Hebrew: תַּבְנִית ( tavnit ) — divine pattern, design, or blueprint used in the construction of the tabernacle ( Exodus 25:9 ) Tavnit implies a heavenly archetype , meaning this model of ecclesiastical order and accountability is not simply organizational but covenantal and sacred in nature. Reflection Questions What does it mean to be “a wise steward” in both spiritual and temporal matters today? How might Church members today “render an account” of their stewardship—formally or informally? Why is it significant that literary stewards were entitled to assistance from the storehouse? How can the concept of tavnit shape our view of Church organization and divine order? Cross-References & Conference Connections D&C 104:11–13 – Law of stewardship Luke 16:2 – “Give an account of thy stewardship” Mosiah 2:34 – Accountability and covenantal duties General Handbook: 22.4 – Church Storehouse today Conference Talk: “Stewardship: A Sacred Trust” – Pres. Henry B. Eyring (2020) D&C 72:24–26 — Certificates for Zion and Final Instructions Verses 24-26 24 A few words in addition to the laws of the kingdom, respecting the members of the church—they that are appointed by the Holy Spirit to go up unto Zion, and they who are privileged to go up unto Zion— 25 Let them carry up unto the bishop a certificate from three elders of the church, or a certificate from the bishop; 26 Otherwise he who shall go up unto the land of Zion shall not be accounted as a wise steward. This is also an ensample. Amen. Summary These final verses formalize how Church members are to be certified before moving to Zion , especially those claiming a spiritual appointment. This system ensures that only faithful and properly recommended individuals relocate to the consecrated gathering places. Certificates from three elders or a bishop verify worthiness and alignment with the Lord’s will. The use of the word “ ensample ” reinforces that this process is not merely administrative but a divinely patterned safeguard— a sacred tavnit (תַּבְנִית) to preserve Zion’s integrity. Language & Cultural Insights “Laws of the kingdom” (v. 24): A covenantal framework governing conduct in both earthly Zion and the coming kingdom of God. See D&C 42 , which outlines the foundational laws for Zion. “Appointed by the Holy Spirit” (v. 24): The phrase echoes Acts 13:2, where the Holy Spirit sets individuals apart for divine tasks. Emphasizes divine calling over self-selection or ambition. “Certificate” (v. 25): This word again connects to the ancient tradition of letters of recommendation , akin to 2 Corinthians 3:1 . These were formal endorsements from trusted authorities verifying spiritual integrity. “Three elders” (v. 25): Reflects the Biblical Law of Witnesses (Deuteronomy 17:6; 19:15), where two or three witnesses establish truth. “Not be accounted as a wise steward” (v. 26): Repetition of this phrase (cf. v. 17) underscores accountability. Hebrew: נֶאֱמָן ( neʾĕmān ) — trustworthy, faithful. Greek: oikonomos pistos (οἰκονόμος πιστός) — a faithful manager, one entrusted with God’s household ( Luke 12:42 ) “This is also an ensample” (v. 26): Hebrew: תַּבְנִית ( tavnit ) — a sacred pattern, as used in Exodus 25:9 for the tabernacle’s divine blueprint. In this context, it signifies that Church structure and protocol mirror heaven’s order. Reflection Questions Why do you think the Lord required certificates of worthiness for members traveling to Zion? How does this system reflect trust and accountability within the community? What does it mean to follow a heavenly pattern (tavnit) in church administration and discipleship? Cross-References & Conference Talks D&C 72:17 — Certificates from bishops D&C 85:1–2 — Record of those who inherit Zion D&C 42:71–73 — Laws and duties of bishops Deuteronomy 19:15 — Witnesses in judgment Noel B. Reynolds, “The Biblical Law of Witnesses” Reference Notes Conference Talk: “Hearts Knit in Righteousness and Unity” – Quentin L. Cook (2020) — Zion-building through order and unity General Handbook – Membership Records and Certificates Additional Resources: Section 72 Harper, Steven C. | pp. 173-174

Previous Next Doctrine & Covenants 78 — Study Guide CFM Materials Doctrine & Covenants 78 Study Guide Overview Date of Revelation: March 1, 1832 Location: Kirtland, Ohio Recipient(s): Joseph Smith (and Church leadership) Section Summary: In this revelation, the Lord establishes the foundation of the United Firm —a sacred business partnership among Church leaders—to help manage temporal affairs, printing, and the bishop’s storehouses in both Kirtland and Independence. It teaches that temporal stewardship must be governed by spiritual principles, with Zion and preparation for the Second Coming at the center. Timeframe & Setting Following a season of rapid Church growth and expansion in both Ohio and Missouri, the Saints faced financial strain. The Lord gave this revelation just after He had instructed leaders in D&C 77 on interpreting symbolic prophecy in the Book of Revelation. The Church was operating multiple storehouses and printing efforts, including The Evening and the Morning Star . There was a need for unified direction and consecrated stewardship. Saints in Independence, Missouri, were attempting to establish Zion , but tensions were rising with local Missourians, and economic self-reliance was crucial. Sources: Joseph Smith Papers – D&C 78 Context Revelations in Context – “The United Firm” Saints Volume 1, Chapter 17 – “The Vision” Key Circumstances Urgent need for financial coordination and consecrated distribution of Church resources. Need to uphold the law of consecration amid increasing demand and external pressures. Preparation for the Second Coming and the expansion of Zion required organized stewardship and unity. Revelation is likely connected to the celestial insights in D&C 76–77 , especially the eternal nature of divine order. Purpose of the Revelation Establish and sanctify the United Firm , later known as the Order of Enoch . Reinforce the divine principle that spiritual and temporal stewardship are inseparably connected. Teach principles of equality, accountability, and heavenly preparation. Provide long-term guidance for supporting the Church financially, in unity with divine law. Significance Introduces a sacred economic order that balances faith and works, spirit and substance—foreshadowing Zion. Deepens the doctrine of stewardship, consecration, and celestial preparation. Symbolically links temporal governance to divine government—invoking priesthood keys, preparation of Zion, and the Millennium. Reflects early Restoration ideals of economic justice, unity, and the eschatological role of the Saints. D&C 78:1–4 — Organize the Storehouse for the Poor Verses 1-4 📖 Read on LDS.org 1 The Lord spake unto Joseph Smith, Jun., saying: Hearken unto me, saith the Lord your God, who are ordained unto the high priesthood of my church, who have assembled yourselves together; 2 And listen to the counsel of him who has ordained you from on high , who shall speak in your ears the words of wisdom , that salvation may be unto you in that thing which you have presented before me, saith the Lord God. 3 For verily I say unto you, the time has come, and is now at hand ; and behold, and lo, it must needs be that there be an organization of my people, in regulating and establishing the affairs of the storehouse for the poor of my people, both in this place and in the land of Zion— 4 For a permanent and everlasting establishment and order unto my church, to advance the cause, which ye have espoused , to the salvation of man , and to the glory of your Father who is in heaven; Doctrinal Summary The Lord calls a group of high priests—Joseph Smith, Sidney Rigdon, and Newel K. Whitney—to organize a divinely sanctioned temporal order, later known as the United Firm . This order was designed to regulate the Church's printing and storehouse operations in both Kirtland and Zion (Independence) . Though temporal in appearance, this order was to be governed by heavenly law and founded on covenantal unity , with the ultimate goal of providing for the poor and establishing a celestial pattern of stewardship . The work is urgent (“ time is at hand ”), and success is tied to eternal salvation, divine wisdom, and glorifying God. Language & Cultural Insights High Priesthood Hebrew: kohen gadol (כֹּהֵן גָּדוֹל) — High Priest, temple intercessor See Hebrews 5:1–10 (BLB) — Christ is High Priest after the order of Melchizedek Ordained… from on high Greek: cheirotoneō (χειροτονέω) — To appoint or designate by divine authority “outstretched hand” Compare Luke 24:49 (BLB) : “endued with power from on high” Words of Wisdom Greek: logos sophias (λόγος σοφίας) — Utterance of spiritual insight See 1 Corinthians 12:8 (BLB) — One spiritual gift is the “word of wisdom” Hebrew: chokhmah (חָכְמָה) — Personified divine wisdom (see Proverbs 8) Salvation / Salvation of man Hebrew: yeshuah (יְשׁוּעָה) — Deliverance, rescue Root of the name Yeshua (Jesus) Isaiah 12:2 (BLB) : “God is my salvation” Time… at hand Greek: kairos (καιρός) — Appointed, divine moment Mark 1:15 (BLB) : “The time is fulfilled... the kingdom is at hand” Organization / Order / Establishment Hebrew: seder (סֵדֶר) — Order, arrangement, ritual Connected to Passover “Seder,” which preserves sacred sequence and divine instruction See D&C 104:1–2 (LDS) — “an everlasting order” Storehouse Hebrew: otsar (אוֹצָר) — Treasure, storehouse, supply Malachi 3:10 (BLB) : “Bring all the tithes into the storehouse” Everlasting Hebrew: olam (עוֹלָם) — Eternity, perpetuity Genesis 17:7 (BLB) : “an everlasting covenant” Glory of your Father Hebrew: kavod (כָּבוֹד) — Weight, honor, divine presence Greek: doxa (δόξα) — Splendor, majesty John 17:1–5 (BLB) : “Glorify thy Son…” Reflection Questions Why would organizing a storehouse for the poor be considered part of God’s eternal work of salvation? How does the Lord connect temporal stewardship to spiritual authority in these verses? In what ways does my current service or calling reflect the sacred “order” and “wisdom” described here? Cross-References D&C 42:30–31 (LDS) — The law of consecration and storehouses D&C 104:1–2 (LDS) — Establishment of an everlasting order Malachi 3:10 (BLB) — Bring tithes into the storehouse Moses 7:18 (LDS) — Zion: no poor among them Acts 4:32–35 (BLB) — Early Saints “had all things in common” D&C 78:5–7 — Equality in Earthly and Heavenly Things Verses 5-7 📖 Read on LDS.org 5 That you may be equal in the bonds of heavenly things , yea, and earthly things also, for the obtaining of heavenly things. 6 For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things; 7 For if you will that I give unto you a place in the celestial world , you must prepare yourselves by doing the things which I have commanded you and required of you. Doctrinal Summary The Lord teaches a profound covenantal law of equality : those who wish to inherit celestial glory must be equal not only in spiritual aspirations but in the temporal conditions of life. The commandment to share earthly resources reflects the divine order of heaven. Obedience, preparation, and consecration are required of those who desire a “place in the celestial world.” Zion cannot be built on inequality, and heavenly unity demands earthly stewardship. The “bonds” of heavenly unity must be reflected in the way disciples live and serve each other on earth. The celestial world is not reserved for the successful, but for the consecrated—those who live in covenantal unity, obey commandments, and prepare themselves through faithful action. This forms the spiritual and economic foundation of Zion . Language & Cultural Insights Equal Greek: isos (ἴσος) — equal, alike in measure or status Hebrew: shavah (שָׁוָה) — to make equal, to be equivalent, balanced See Acts 4:32–35 : Saints "had all things in common" Bonds Hebrew: chebel (חֶבֶל) — cord, band, territory, or portion (also used metaphorically for inheritance or spiritual unity) See Psalm 16:6 : “The lines ( chebel ) are fallen unto me in pleasant places” Greek: desmos (δεσμός) — a chain, tie, or figurative covenant See Colossians 3:14 : “the bond of perfectness” (unity through charity) Suggests both legal connection and spiritual sealing Heavenly / Earthly things Hebrew contrast: shamayim (שָׁמַיִם) heaven vs. erets (אֶרֶץ) earth Spiritual equality (in priesthood, testimony, worth) must be mirrored in economic and social equality See Matthew 6:10 : “Thy will be done in earth, as it is in heaven” Obtaining Greek: katalambanō (καταλαμβάνω) — to take hold of, to receive fully Indicates effortful reception of a divine gift See John 1:12 : “As many as received him...” Place (in the celestial world) Hebrew: maqom (מָקוֹם) — place, standing, dwelling Symbolic of inheritance, temple station, or covenant location Compare John 14:2 : “I go to prepare a place for you” Celestial World Paul’s Writings: 1 Corinthians 15:40–42 : “There are also celestial bodies, and bodies terrestrial… so also is the resurrection of the dead” Paul uses “celestial” ( epouranios , ἐπουράνιος) to distinguish resurrected, glorified bodies that differ in glory Restoration Use: D&C 76:70 : Celestial kingdom is “whose glory is that of the sun” The phrase "celestial world" here refers to the highest state of eternal life and exaltation , prepared for those who obey and consecrate themselves fully to the Lord. The “celestial world” is the final goal of exaltation and family sealing Prepare Greek: hetoimazō (ἑτοιμάζω) — to make ready, to consecrate in advance Temple language; often associated with spiritual readiness for divine presence Compare Amos 4:12 : “Prepare to meet thy God” Doing Hebrew: asah (עָשָׂה) — to act, to make, to create Greek: poieō (ποιέω) — to do, to carry out Emphasizes action , not just belief. See James 1:22 : “Be ye doers of the word” Commanded / Required Hebrew: tsavah (צָוָה) — to command God’s commandments are covenantal obligations Compare Micah 6:8 : “what doth the Lord require of thee” Reflection Questions Why is economic and spiritual equality presented as a prerequisite to celestial glory? What does it mean to “obtain” heavenly things? How is that different from just desiring them? How does this passage challenge modern assumptions about worth, wealth, and spiritual merit? What is one specific action I can take to better “prepare” myself for a place in the celestial world? Cross-References D&C 51:9 – let every man deal honestly and be alike D&C 105:5 – Zion cannot be built unless the people are of one heart and one mind Acts 2:44–47 – all that believed were together, and had all things common Moses 7:18 – no poor among them Matthew 25:34–40 – inherit the kingdom prepared... because ye fed, clothed, and visited the least D&C 78:8–12 — Covenant Binding of the Order Verses 8-12 📖 Read on LDS.org Verses 8-12 8 And now, verily thus saith the Lord, it is expedient that all things be done unto my glory , by you who are joined together in this order ; 9 Or, in other words, let my servant Newel K. Whitney and my servant Joseph Smith, Jun., and my servant Sidney Rigdon sit in council with the saints which are in Zion; 10 Otherwise Satan seeketh to turn their hearts away from the truth , that they become blinded and understand not the things which are prepared for them. 11 Wherefore, a commandment I give unto you, to prepare and organize yourselves by a bond or everlasting covenant that cannot be broken . 12 And he who breaketh it shall lose his office and standing in the church, and shall be delivered over to the buffetings of Satan until the day of redemption . Doctrinal Summary The Lord commands His leaders to enter into a sacred order —a covenant-bound organization focused on advancing His glory through spiritual and temporal unity. Joseph Smith, Sidney Rigdon, and Newel K. Whitney are to meet with the Saints in Zion and unify efforts through divine counsel. The covenant binding them together is to be everlasting , unbreakable, and preparatory for eternal promises. Failure to uphold this order results in the loss of spiritual authority and protection , exposing individuals to Satan’s influence. Language & Cultural Insights Expedient Greek: sumphérō (συμφέρω) — advantageous, profitable, beneficial for the whole Used in moments of urgency and divine necessity John 16:7 “It is expedient for you that I go away...” Glory Hebrew: kavod (כָּבוֹד) — weight, splendor, divine honor Greek: doxa (δόξα) — radiance, majesty, glory Reflects the divine aim of all sacred stewardship and unity Joined Together Hebrew conceptual root: ḥaver (חָבֵר) — companion, associate, bound in purpose Related to unity and mutual accountability, esp. in sacred covenants See Ephesians 4:16 resonates with Paul’s body-of-Christ teaching “joined and held together...” Order Hebrew: seder (סֵדֶר) — liturgical sequence or structured pattern Often associated with temple patterns and divine administration In this context, the “order” is a sacred system of unity and preparation for Zion Compare D&C 104:1–2 Sit in Council Reflects the ancient Israelite pattern of prophetic and priestly assembly Compare Job 1:6 – the divine council Symbolizes righteous decision-making by revelation Turn Their Hearts Away / Satan Seeketh Covenant reversal of Malachi 4:6 : hearts turning toward fathers (covenant) The phrase mirrors language about apostasy, spiritual blindness, and hard-heartedness See also 2 Corinthians 4:4 : Satan blinds the minds of unbelievers Bond / Everlasting Covenant Bond (Hebrew): chebel (חֶבֶל) — cord, measured portion, binding tie Covenant (Hebrew): berit (בְּרִית) — formal agreement, binding oath See Genesis 17:7 : “an everlasting covenant” Broken / Breaketh The violation of divine covenant brings consequences See Isaiah 24:5 : “They have broken the everlasting covenant” Office / Standing “Office” = stewardship or priesthood assignment “Standing” = spiritual qualification and Church fellowship Compare D&C 121:36–37 unrighteous dominion causes priesthood to lose its power Delivered / Buffetings of Satan “Buffetings” = Greek kolaphizō (κολαφίζω) — to strike repeatedly 1 Corinthians 5:5 : “Deliver such an one unto Satan for the destruction of the flesh” Day of Redemption The time of final deliverance, resurrection, or atonement Ephesians 4:30 : “sealed unto the day of redemption” Reflection Questions How am I preparing spiritually to uphold my covenants without wavering? What do I need to organize more deliberately in my life to reflect my commitments? How can I recognize spiritual blindness or distraction as subtle tactics of the adversary? Cross-References D&C 82:11–12 — Leaders bound by a bond and covenant D&C 104:1–2 — Everlasting order Isaiah 24:5 — Breaking the everlasting covenant defiles the earth 2 Corinthians 4:4 — Satan blinds unbelievers 1 Corinthians 5:5 — Deliver such a one unto Satan Conference Talks: “ The Power of Covenants ,” D. Todd Christofferson, Apr. 2009 “ Why the Covenant Path ” By Elder D. Todd Christofferson, April 2021 D&C 78:13–14 — Stand Independent by Divine Providence Verses 13-14 📖 Read on LDS.org 13 Behold, this is the preparation wherewith I prepare you, and the foundation , and the ensample which I give unto you, whereby you may accomplish the commandments which are given you; 14 That through my providence , notwithstanding the tribulation which shall descend upon you, that the church may stand independent above all other creatures beneath the celestial world ; Doctrinal Summary The Lord affirms that the structure He’s revealing is not temporary or optional—it is a divine preparation, foundation, and pattern ( ensample ) for the Church to follow. Though the Saints will face future tribulation , His providence will guide and sustain them. The Church is to become a holy and unified body that can stand independent of worldly systems , operating beneath the authority of the celestial world , yet patterned after its divine order. This moment models the faithful resilience needed to fulfill eternal commandments. Language & Cultural Insights Preparation Greek: hetoimasia (ἑτοιμασία) — readiness, outfitting Used for divine armament in Ephesians 6:15 Theological note: Suggests spiritual readiness for temple-level responsibility Foundation Hebrew: yesod (יְסוֹד) — a base, spiritual pillar Isaiah 28:16 — “a tried stone, a precious corner stone” Christ Himself is often portrayed as the foundation of Zion Ensample Hebrew: tabnît (תַּבְנִית) — pattern, divine model, blueprint Exodus 25:9 : Tabernacle to be built “after the pattern ( tabnît )” Theological Note: This connects directly to Zion-building and temple work—earthly things patterned after heavenly realities. Accomplish Greek: teleioō (τελειόω) — to bring to perfection, complete, fulfill See John 17:4 : “I have finished the work which thou gavest me to do” Hebrew 1: kun (כּוּן) — to establish, fix, bring to stability Hebrew 2: shālêm (שָׁלֵם) — to complete, make whole (root of shalom ) Psalm 57:7 : “My heart is fixed ( kun )” Theological Note: To “accomplish” God’s commandments is not merely task completion—it’s a movement toward wholeness, covenant fulfillment , and stability. Providence Hebrew Concept: ra’ah (רָאָה) — to see, perceive, provide As in Genesis 22:14 : “The Lord will provide” ( YHWH-Yireh ) Theological note: Name of God: YHWH-Yireh (יְהוָה יִרְאֶה) = “The Lord Will Provide” Also echoes מָגֵן (māgēn) — shield, protector (e.g., Psalm 3:3) In Hebrew thought, “providence” is God seeing ahead and acting to secure covenant promises, especially under duress. Tribulation Greek: thlipsis (θλῖψις) — pressure, distress, persecution John 16:33 : “In the world ye shall have tribulation” Hebrew: tsarah (צָרָה) — trouble, narrowness, distress Psalm 34:17 : “He delivereth them out of all their troubles ( tsarot )” Theological note: Tribulation is both a refining fire and a covenant test—associated with the “narrow path” (cf. Isaiah 30:20, Jacob’s trouble in Jeremiah 30:7). Independent From Latin independens — “not hanging upon” In this context, the Church is not to rely on earthly powers or institutions Compare D&C 78:14 with D&C 93:30 : “man is independent... to act for himself” Creatures Hebrew: [ beri'ah (בְּרִיאָה) ] — creation, a created being (esp. Gen 1 language) Greek NT parallel: ktisis (κτίσις) — creation or created order Romans 8:19–22 — the creation groans for redemption Theological note: Suggests the Church’s role as a redeemed agent within a fallen creation. Celestial World 1 Corinthians 15:40–41 — “There are also celestial bodies” D&C 76:70 — Celestial glory The Church is to operate under celestial governance , even while on earth Reflection Questions How do I recognize or build upon the “foundation” the Lord has already laid in my life? In what ways can my life become an ensample to others? Am I relying on the Lord’s providence in seasons of tribulation—or retreating into fear? How might I spiritually or economically stand more “independent” as a covenant disciple? Cross-References Exodus 25:9 — Tabernacle to follow the divine pattern Genesis 22:14 — “Jehovah-jireh” — the Lord will provide Romans 8:19–22 — The creature waits for redemption D&C 93:30 — Agency and independence are divine gifts Isaiah 28:16 — Christ as the foundation D&C 78:15–16 — The Role of Adam (Michael) in the Divine Order Verses 15-16 📖 Read on LDS.org 15 That you may come up unto the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman ; 16 Who hath appointed Michael your prince, and established his feet, and set him upon high, and given unto him the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life . Doctrinal Summary These verses introduce a sweeping cosmic hierarchy , placing the current organizational instruction into a divine, apocalyptic context . The Lord identifies Himself as the Holy One of Zion and references Adam-ondi-Ahman , the site of past and future divine councils. Adam, known here as Michael , is not only the first man but also a heavenly prince , given priesthood keys of salvation and exalted by Christ Himself. This firmly roots Church organization within a premortal, millennial, and covenantal vision of divine governance—one in which the faithful will one day reign with Christ . Language & Cultural Insights Adam-ondi-Ahman A revealed name meaning "Adam in the presence of God" or "Adam with God" According to D&C 116:1 (LDS) , this is the place “where Adam shall come to visit his people.” Symbolism: It refers to a sacred return —the final divine council before Christ's Second Coming. Connects this section to the Millennium and Zion's redemption . Michael your prince Hebrew: Mîkhā'ēl (מִיכָאֵל) — “Who is like God?” Appears as archangel and protector of Israel in Daniel 10:21 and Daniel 12:1 In LDS theology, Michael is Adam , the Ancient of Days (cf. D&C 27:11 ) Represents primordial priesthood authority and preparatory redemption Keys of Salvation Refers to priesthood authority to unlock saving ordinances, judgment, and stewardship See D&C 128:20 : “the voice of Michael on the banks of the Susquehanna…” Theological Note: Priesthood keys are delegated by Christ , who has “all power in heaven and earth” (see Matthew 28:18 ) Crown / Rulers over many kingdoms Symbolic of exaltation Compare D&C 76:56 : “priests and kings, who have received of his fullness” Crown (Hebrew: atarah (עֲטָרָה) ) is a symbol of both victory and authority (see Psalm 21:3 ) Without beginning of days or end of life Refers to Christ as eternal High Priest , echoing Melchizedek typology Compare Hebrews 7:3 : Melchizedek = “without father, without mother, without descent…” Connects to the eternal priesthood structure , and Christ’s singular divine role in it Reflection Questions What does it mean that Adam (Michael) holds priesthood keys? How does that relate to Church organization today? How does my understanding of priesthood authority change when I see it within this eternal, premortal, and millennial structure? What does the promise of a “crown” or becoming a “ruler over many kingdoms” teach me about my divine potential? Cross-References D&C 116:1 (LDS) — Adam-ondi-Ahman is where Adam will return Daniel 12:1 (BLB) — Michael shall stand up D&C 27:11 (LDS) — Adam will return in glory Hebrews 7:3 (BLB) — Melchizedek, type of eternal priesthood D&C 128:20 (LDS) — voice of Michael testifying Psalm 21:3 (BLB) — “Thou settest a crown of pure gold on his head” Conference Talks The History and Doctrine of the Adam-ondi-Ahman Revelation (D&C 116) by Alexander L. Baugh Mormon Doctrine , Adamm-ondi-Ahman, p. 16-16, Bruce R. McConkie Who Holds the Keys? , Daniel C. Peterson Doctrine & Covenants 78:17–22 — Heirs of Eternal Stewardship Verses 17-22 Verily, verily, I say unto you, ye are little children , and ye have not as yet understood how great blessings the Father hath in his own hands and prepared for you ; And ye cannot bear all things now ; nevertheless, be of good cheer , for I will lead you along . The kingdom is yours and the blessings thereof are yours, and the riches of eternity are yours. And he who receiveth all things with thankfulness shall be made glorious ; and the things of this earth shall be added unto him , even an hundred fold, yea, more. Wherefore, do the things which I have commanded you, saith your Redeemer, even the Son Ahman , who prepareth all things before he taketh you ; For ye are the church of the Firstborn , and he will take you up in a cloud , and appoint every man his portion . And he that is a faithful and wise steward shall inherit all things . Amen. Doctrinal Summary: These verses assure the Saints that although they are spiritually immature (“children”), the Lord has promised eternal blessings and inheritance to those who trust Him, receive all things with gratitude, and remain faithful stewards. Christ, “the Son Ahman,” will lead, prepare, and exalt them in glory as members of the “church of the Firstborn.” Language & Cultural Insights: Children Hebrew: yeled (יֶלֶד) Greek: teknon (τέκνον) Often used to indicate spiritual sons/daughters (e.g., John 1:12 ). Understood Hebrew: biyn (בִּין) — to discern, perceive Greek: syniēmi (συνίημι) “He that hath ears to hear, let him hear” (e.g., Matthew 13:13–15 ) Blessings / Riches of Eternity Hebrew: bᵊrāḵâ (בְּרָכָה) Greek: eulogia (εὐλογία) — (blessing, praise, bounty) See Paul’s use: Ephesians 1:3 Bear (as in “ye cannot bear all things now”) Hebrew: nāśā’ (נָשָׂא) — (to lift, carry, endure) Greek: bastazō (βαστάζω) Cf. John 16:12 : “Ye cannot bear them now.” Be of Good Cheer Greek only: tharseō (θαρσέω) Used repeatedly by Jesus (e.g., John 16:33 : “Be of good cheer; I have overcome the world.”) Lead You Along Hebrew: nāḥâ (נָחָה) — (to lead or guide, esp. as a shepherd) Greek: hodēgeō (ὁδηγέω) Used in Romans 2:19 : “a guide of the blind…” Thankfulness Hebrew: tôḏâ (תּוֹדָה) — (thanksgiving, praise) Greek: eucharistia — BLB G2169 See Colossians 3:15 : “Be ye thankful.” Redeemer Hebrew: gōʾēl (גֹּאֵל) — (kinsman-redeemer) Greek: lytrōtēs (λυτρωτής) Cf. Titus 2:14 : Christ “who gave himself for us, that he might redeem us…” Church of the Firstborn Greek: ekklēsia prōtotokōn (ἐκκλησία πρωτοτόκων) — Hebrews 12:23 Hebrew: bᵊḵôr (בְּכוֹר, “firstborn”) — BLB H1060 is the Hebrew term for firstborn. Portion Hebrew: ḥēleq (חֵלֶק) Greek: klēros (κλῆρος) — (lot, portion, inheritance) See Luke 12:42–44 Steward Hebrew: mešeq מֶשֶׁק ,ʿal or sōkēn (סֹכֵן) —(treasurer) Greek: oikonomos (οἰκονόμος) — BLB G3623 Used by Paul in 1 Corinthians 4:2 : “Moreover it is required in stewards…” Cross-References: Matthew 5:3–12 — Blessings to the meek and pure. Romans 8:16–17 — Heirs of God and joint-heirs with Christ. Luke 12:42–44 — Faithful steward made ruler over all. D&C 93:22 — Church of the Firstborn, exalted state. D&C 78:5–7 — Preparing the people and organizing Zion. Reflection Questions: What does spiritual “childhood” look like in your life? How does the Lord gently lead you toward growth? How are you actively receiving your circumstances with thankfulness? What spiritual “riches” has God promised you—and how do you keep your eyes on them? What does it mean to be a “faithful and wise steward” in your current stewardship?

Previous Next Doctrine & Covenants 62 — Study Guide CFM Materials Doctrine & Covenants Section 62 Overview Date: August 13, 1831 Location: Banks of the Missouri River, near Chariton, Missouri Recipient: Joseph Smith and a group of elders traveling from Independence to Kirtland Verses: 9 Revelation Context: This revelation was given after a joyful reunion between Joseph Smith’s traveling party and a group of elders heading to Zion. The Lord acknowledges their faithful testimony and instructs them on how to proceed in their journey, emphasizing the importance of free will, spiritual guidance, and unity in bearing testimony. Timeframe & Setting The revelation occurs the day after D&C 61, as Joseph Smith and his group continue their return journey from Missouri to Ohio. They encounter a second group of elders heading west toward Zion and share a joyful meeting. This moment of fellowship comes after a stretch of tense and dangerous travel down the Missouri River. Key Circumstances This is a moment of transition and instruction —the Saints are scattered along the path between Kirtland and Independence, and direction is needed on how to coordinate travel and ministry. The Lord uses this opportunity to commend their faithfulness and to clarify how they should proceed, especially emphasizing spiritual discretion in decision-making. This section addresses how their testimonies are recorded in heaven , a powerful affirmation of divine acknowledgment. Purpose of the Revelation To commend the elders for their faithful testimonies, which are recorded and witnessed by angels. To authorize flexibility in how they travel and minister—“altogether, or two by two”—highlighting the role of agency guided by the Spirit. To promise preservation and joy for the faithful and reaffirm that the Lord is always with them. To remind them of their mission's purpose : to bear glad tidings and to continue in unity. Significance Doctrinal Insight: Introduces a powerful doctrinal truth that our sincere testimonies are recorded in heaven (D&C 62:3), and that angels rejoice over such offerings. Spiritual Application: Offers a divine model of leadership —one that honors agency, invites the Spirit, and emphasizes ministering with joy and unity. Practical Instruction: Encourages Saints to follow the Spirit in travel and ministry , providing a precedent for decision-making in the early Church. Covenantal Language: The Lord’s promise that “the kingdom is yours” (D&C 62:9) reassures the Saints of their inheritance and divine approval when faithful. Verse-by Verse D&C 62:1–3 — Testimonies Are Recorded in Heaven Verses 1-3 1 Behold, and hearken , O ye elders of my church, saith the Lord your God, even Jesus Christ, your advocate, who knoweth the weakness of man and how to succor them who are tempted. 2 And verily mine eyes are upon those who have not as yet gone up unto the land of Zion; wherefore your mission is not yet full. 3 Nevertheless, ye are blessed , for the testimony which ye have borne is recorded in heaven for the angels to look upon; and they rejoice over you, and your sins are forgiven you. Summary: The Lord, as Advocate, speaks directly to the elders, acknowledging their weakness and their testimony. Their efforts are recorded in heaven, pleasing the angels, and they are assured forgiveness. Language & Cultural Insights: Advocate : Greek: παράκλητος (paraklētos) – one who intercedes, comforts, and pleads another’s cause before a judge. Succor : From Latin succurrere — “to run or move quickly to the rescue,” emphasizing Christ’s immediacy in assisting the afflicted and tempted. ( Hebrews 2:18 ) Testimony recorded in heaven: Echoes ideas from Malachi 3:16 and Revelation 20:12 , where records are kept in the “book of remembrance.” Reflection Questions: How does it change your understanding to know your testimony is observed and recorded in heaven? When have you experienced the Lord’s succor during a personal temptation or trial? 📚 References: “Pure Testimony” – Elder M. Russell Ballard (Oct. 2004) D&C 62:4–5 — Preach According to Judgment and the Spirit Verses 4-5 4 And now continue your journey . Assemble yourselves upon the land of Zion ; and hold a meeting and rejoice together , and offer a sacrament unto the Most High. 5 And then you may return to bear record, yea, even altogether, or two by two, as seemeth you good, it mattereth not unto me ; only be faithful , and declare glad tidings unto the inhabitants of the earth, or among the congregations of the wicked. Summary: The elders are directed to gather in Zion, worship together, and then go forth preaching—either together or in pairs—as they are guided. Faithfulness in proclaiming the gospel is emphasized. Language & Cultural Insights: Assemble : — The concept of gathering is expressed in Greek by συνάγω ( synágō ) , and in Hebrew by קָבַץ ( qâbats ) and קָהַל ( qâhal ) . These terms are often associated with assemblies, congregations, or convocations, and are foundational to the scriptural idea of the "Church." The English word church derives from the Greek κυριακός ( kyriakos ) , meaning “belonging to the Lord.” This connection points to the idea of the Church as a gathered body, consecrated to divine purpose. Solemn assemblies in ancient Israel—including the Moedim (appointed feast days)—were covenantal gatherings established by divine command. The Sabbath was central among these, functioning not just as a day of rest, but as a ritual marker of divine kinship and collective identity. In Greek, Sunday is called Κυριακή ( Kyriakē ) , literally “the Lord’s Day,” a linguistic and theological echo of these ancient gatherings. The key component of this Day is the Lord’s Supper , what is referred to as the sacrament or eucharist (sacrament from sacrifice , and eucharist “giving thanks ”) Notably, the name Joseph comes from the Hebrew root אָסַף ( ʼāsap ) , related to יָסַף ( yāsap ) — to add or to gather. Thus, the prophetic mandate to “gather Israel” is embedded not only in divine instruction, but even in the names and words chosen to describe covenantal roles and missions. Glad tidings: Greek: εὐαγγέλιον ( euangelion ) — “good news,” the root of our word “gospel.” Two by two: Reflects the pattern Christ used for missionary work in Luke 10:1 . As seemeth you good, it mattereth not unto me; only be faithful: This phrase echos a Hebrew idiom הַטּוֹב בְּעֵינֵיכֶם ( haṭṭov bʿeineichem ), which literally means: “What is good in your eyes” or “That which seems good/right to you.” Let’s break it down: In the Bible this phrase is used to describe: Moral or practical autonomy Judgment based on personal discernment Delegated decision-making Examples: Deuteronomy 1:23 “And the thing pleased me well; and I took twelve men of you, one of a tribe.” → Hebrew: וַיִּיטַב בְּעֵינַי ( vayyitav bʿeinai ) – “It was good in my eyes.” 1 Samuel 3:18 “It is the Lord: let him do what seemeth him good.” → Hebrew: יַעֲשֶׂה הַטּוֹב בְּעֵינָיו ( yaʿaseh haṭṭov bʿeinav ) Genesis 20:15 “Dwell where it pleases you.” → Hebrew: בַּטּוֹב בְּעֵינֶיךָ ( baṭṭov bʿeinecha ) Cultural & Theological Significance In ancient Israelite culture , this phrase represented: Respect for individual agency and discernment , especially when no direct commandment was given. A blessing formula or permission —often used by leaders (like Moses or a king) when granting freedom of choice to others. A recognition that wisdom or goodness is contextual , and therefore allows someone to act according to what is right "in their eyes" without condemnation. In contexts like Doctrine and Covenants 62:5 : “...yea, even altogether, or two by two, as seemeth you good...” This echoes the Hebraic concept of “הַטּוֹב בְּעֵינֵיכֶם” , suggesting spiritual maturity—where one acts freely and faithfully within God’s trust , guided by judgment and the Holy Spirit. Spiritual Insight This phrase also reflects the Jewish concept of bechirah chofshit (בחירה חופשית) — “free will.” God allows space for human decision-making, not just in moral dilemmas but in daily logistics and service. To act on “what is good in your eyes” under covenant is to walk not by coercion , but in joyful liberty , trusting that one’s judgment is aligned with the Spirit. Congregations of the wicked : Indicates non-believing or hostile audiences—not necessarily moral depravity, although that is certainly present, but it also includes those who are without law and unreceptive to truth. Reflection Questions: What does it look like in your life to preach the gospel “according to judgment and Spirit”? Are there opportunities around you to share your testimony that you haven’t yet acted on? Cross-References: Mosiah 18:9 Alma 29:1 📚 References: “Becoming a Missionary” – David A. Bednar (Oct. 2005) D&C 62:6–7 — Gratitude and the Fulfillment of God’s Promise Verses 6-7 6 Behold, I, the Lord, have brought you together that the promise might be fulfilled , that the faithful among you should be preserved and rejoice together in the land of Missouri. I, the Lord, promise the faithful and cannot lie. 7 I, the Lord, am willing , if any among you desire to ride upon horses ( colt ), or upon mules ( ass ), or in chariots , he shall receive this blessing, if he receive it from the hand of the Lord, with a thankful heart in all things. Summary: The gathering of these elders is a fulfillment of prophecy, with a reminder that God’s promises are sure. Even physical provisions (like transportation) are acceptable gifts—when received with gratitude. Language & Cultural Insights: Cannot lie: See Titus 1:2 , reinforcing divine reliability. I, the Lord, am willing , if any among you desire : This phrase is a gentle yet powerful invitation : the Lord expresses His willingness to bless us with increased light and knowledge— if we genuinely desire it and are willing to seek it out. He references three modes of transportation— horse, mule, and chariot —as symbols for the varied paths we may take in our spiritual journey. Each method represents a different pace and process , all of which are acceptable before the Lord. The focus is not on speed or status, but on intention and faithfulness. Salvation is not a race. Remember, Christ entered Jerusalem on a donkey —a humble, deliberate symbol of peace and submission, not haste or grandeur. Whatever vehicle carries us forward—whether swift as a horse, steady as a mule, or elevated like a chariot—the key is to receive the journey’s blessings with faith, gratitude, and devotion. In doing so, our path will be sufficient before the Lord. Chariots : A rare term in modern scripture, but one that echoes ancient imagery of divine or royal transportation, often tied to mission and mobility, particularly to the heavenly realm. (e.g., Elijah’s chariot of fire in 2 Kings 2:11 , Ezekiel’s chariot vision ). Receive this blessing: Echos Psalms 24:5 "He shall receive the blessing from the LORD, and righteousness from the God of his salvation." This verse follows a progression describing one who may ascend the “hill of the Lord” and stand in His holy place (Psalm 24:3–4). The one who is pure in hands and heart, who lifts not his soul unto vanity, “yisá berākhāh”—he shall receive (or bear) a blessing. Temple Endowment Connection In Hebrew temple culture, “bearing a blessing” (יִשָּׂא בְּרָכָה | yisá berakháh ) was both a literal priestly act and a symbolic gesture of receiving God’s favor in sacred space. This connects directly to the LDS concept of endowment , where the faithful ascend into God's presence through symbolic priestly service, covenantal living, and purification rituals. “If he receive it from the hand of the Lord” Biblical Hand Gestures as Covenantal Acts Throughout the Bible, hand-to-hand actions served as solemn gestures tied to covenants , priestly blessing , and ritual purity . These gestures were more than symbolic—they acted as embodied tokens of divine relationship and responsibility. Key Examples: Laying on of hands (סָמַךְ samakh ) → Used in sacrificial rites, priestly ordination, and healing➤ Leviticus 1:4 , Numbers 8:10 , Acts 8:17 Lifting hands in blessing or prayer → A priestly act of conferring divine favor or invoking God➤ Leviticus 9:22 , Psalm 134:2 , Luke 24:50 Hand clasps and oaths → Symbolic of entering covenant or swearing solemn obligation➤ Genesis 14:22 , Ezekiel 17:18 In Ezekiel 17:18 , the act of giving one’s hand (תֵּן יָד ten yad, naten yado "he had given his hand" ) seals an oath, reflecting a literal covenant gesture. Reflection Questions: Do I acknowledge and express gratitude for everyday blessings as gifts from God? What blessings in my life testify that the Lord keeps His promises? Cross-References: D&C 59:21 1 Thessalonians 5:18 Alma 34:38 📚 References: “Gratitude” – Dieter F. Uchtdorf (Oct. 2014) Doctrine and Covenants 62:8–9Doctrine and Covenants 62:8–9 Verses 8-9 8. These things remain with you to do according to judgment and the directions of the Spirit. 9. Behold, the kingdom is yours. And behold, and lo, I am with the faithful always. Even so. Amen. Summary These verses close the revelation with a powerful affirmation of agency guided by the Spirit and a comforting promise of divine companionship . The Lord places trust in His servants, allowing them to act according to their judgment—as long as they remain aligned with the promptings of the Holy Spirit. Language & Cultural Insights "According to judgment and the directions of the Spirit" – This phrase emphasizes the Lord’s pattern of inviting personal stewardship and spiritual discernment rathe r than micromanagement. In Hebrew, this principle aligns with בְּחִירָה חָפְשִׁית (bechirah chofshit) – free will / moral agency (source). The phrase “the kingdom is yours” implies inherited stewardship (see D&C 84:38 ) and echoes Luke 12:32 : “Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.” "I am with the faithful always" reflects a covenantal phrase found throughout scripture (e.g., Immanuel — עִמָּנוּאֵל — “God with us”; see Matthew 1:23 , Isaiah 7:14 ), emphasizing divine presence as a reward for faithfulness. Reflection Questions What does it mean in your life to act “according to judgment and the directions of the Spirit”? In what ways do you feel the Lord’s presence when you exercise spiritual agency faithfully? How can you more intentionally receive the promise “the kingdom is yours” in your daily discipleship? 📚 References Matthew 28:20 : “Lo, I am with you alway, even unto the end of the world.”

Jesus warns against hypocritical judgement and encourages individuals to examine and remove their faults before attempting to correct others. Speck (Mote) and the Beam Matthew 7:1-5 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: 3 Nephi 14 Lord, Is It I? by President Dieter F. Uchtdorf Seminary Manuel

Supplemental Resources for the Come Follow Me Curriculum. The 12 Apostles and Disciples of Christ Insights into the lives and perspectives of Jesus' earliest followers.

Discover the rich cultural and traditional resources available at CFMcorner.com! Our site offers a wide range of materials, including podcasts, videos, tours of holy land sites, interlinear Biblical materials, and more, all designed to help individuals and families engage with the Come Follow Me curriculum. Culture & Tradition Online Sources Jewish Virtual Library Chabad.org Charting the New Testament Messages of Christ Sources in Print Jehovah and the World of the Old Testament John Collins' Introduction to the Hebrew Bible Feasts and Festivals of the Messiah Days of Awe by Gayle Boyd A History of the Bible: The Story of the World's Most Influential Book by John Barton The New Testament: A Historical Introduction to the Early Christian Writings by Bart Ehrman