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D&C 42:26-30

Home > Doctrine & Covenants > Section 42 > Verses 42:18-29 Previous page: Verses 42:11-17                      Next page: Verses 42:30-42 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Section 42. The relationship of Verses 42:18-29 to the rest of Section 42 is discussed at D&C 42. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 42:18-29 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 42:18. Why start the list of "10 Commandments" half way through the list? Why start with not killing, but leave out the commandments before it? (Including the Sabbath Day, which will be mentioned in section 68 as a commandment for those in Zion.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 42:11-17                      Next page: Verses 42:30-42

D&C 42:31-35

Home > Doctrine & Covenants > Section 42 > Verses 42:30-42 Previous page: Verses 42:18-29                      Next page: Verses 42:43-55 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Section 42. The relationship of Verses 42:30-42 to the rest of Section 42 is discussed at D&C 42. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 42:30-42 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 42:39: Structure of the verse. Attempting to uncover the structure of the verse is perhaps a bit difficult, given that the text has taken two distinct canonical shapes. As it turns out, the two distinct texts seem best to be understood as bearing two distinct structures: For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel. (1831) For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel. (1835) What seems to change, in terms of structure, between 1831 and 1835 is that the addition of "those who embrace my gospel among" and "the poor of," as well as the change from "which" to "who," sets up a parallelism between the phrases "who embrace my gospel among the Gentiles" and "who are of the house of Israel." This change seems to add an amelioratory inflection to a potential and ongoing conflict to the Gentiles and Israelites. This might also be read as being analogous to the relation between the rich and the poor more generally. D&C 42:39: For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled. The revelation here draws on a relatively common phrase, one that appears both in the New Testament and the Book of Mormon before making its several appearances in the Doctrine and Covenants. All three of the New Testament instances are Lucan, the first appearing in Zacharias' words of praise he shouts when his dumbness is removed (Luke 1:70), the second and third appearing in Peter's speech in the temple shortly after the Pentecostal outpouring (Acts 3:18, 21). Taken together, all three references attribute to the collective prophets the teaching: first, that Christ would come into the world; second, that Christ would suffer; and third, that Christ would be received into heaven until all things have been restored. The phrase seems to be genericized in the Book of Mormon, being used to summarize what is written in the brass plates (1 Ne 3:20), what has been said by the Old World prophets about the Abrahamic covenants (2 Ne 9:2), what should be taught by ordained priests in the Nephite church (Mosiah 18:19), what Nephite prophets had taught about "restoration" (Alma 40:22, 24), what the prophets had claimed about Jesus' mortal ministry (3 Ne 1:13), and what the Jaredite prophets had told Coriantumr would happen if he did not immediately repent (Ether 15:3). If any overarching usage could be said to unite the New Testament and Book of Mormon employments of the phrase, it would be that the phrase serves to indicate that whatever is under discussion should be made sense of in light of some available prophetic text (and that one can trust the prophetic texts to be fulfilled). The phrase certainly serves this purpose in its several appearances in the Doctrine and Covenants. References elsewhere in the Doctrine and Covenants are, with one exception (D&C 109:45), concerned (as the phrase is in D&C 42) particularly with the eventual building of Zion (D&C 58:8; 84:2; 86:10; 109:23, 41). Of course, in D&C 42:39, it seems clear—especially because of the specificity of the text that follows this mention of the prophets—to indicate that there are particular prophetic texts that are in mind. And, given especially the reference in the verse to the "riches of the Gentiles" (if the phrase is taken in its pre-clarified form), it seems clear which prophetic text that revelation indicates: Isaiah 60-62. D&C 42:39: Economics in revelation. This verse, situated in the text as a kind of conclusion to the law of consecration, forces one to think carefully about the role of economics in the revelations. It is perhaps far too common to talk about consecration as a kind of revealed economic order or revealed political system, but this verse in particular suggests that such an approach is oversimplistic in that it ignores a major facet of the Lord's intentions with consecration. Consecration is a question, at the very least, of (1) fulfillment of prophecy and (2) the relationship between the Gentiles and Israel. These somewhat surprising facets of consecration (as revealed in the Doctrine and Covenants) call for careful interpretation of verse 39. From the Book of Commandments. First, it should be noted that the text here differs in a few points from the "original" version of the text as published in the 1833 Book of Commandments: "For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel." (Book of Commandments 44:32) What are the differences between the two texts? (1) The Doctrine and Covenants version adds the word "of" after the word "consecrate": "for I will consecrate of the riches of the Gentiles...." (2) The Doctrine and Covenants version adds the phrase "those who embrace my gospel among" between "of" and "the" (just before the word "Gentiles"): "I will consecrate of the riches of those who embrace my gospel among the Gentiles...." (3) The Doctrine and Covenants version adds the phrase "the poor of" between "unto" and "my people": "I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people...." (4) The Doctrine and Covenants replaces the word "which" with "who": "unto the poor of my people which are of the house of Israel." All four of these changes seem, on close analysis, to be clarifications rather than modifications of the text, made in order to forestall drastic misinterpretations of the text's intentions (though it should be noted that changes in the preceding nine verses seem often enough to be genuine modifications rather than clarifications, made in light of the change in the Saints' situation with respect to Zion). A brief analysis of each change might be profitable: (1) The addition of the word "of" might seem minor, but it softens what might be called the "violence" implied in the "original" text: whereas the 1831-33 version of the text might be read to imply that everything the Gentiles have will be taken from them and handed over to Israel, the "of" makes it clear that the Gentiles will retain something of their substance, even as their riches are used to outfit Israel in whatever ways are needed. (2) The addition of the phrase "those who embrace my gospel among" is more drastic a change, and it alters the significance of the verse more substantially. Though one might presume from the 1831-33 text, if it were read in abstract from the surrounding text, that the Gentiles were to be impoverished with or without their consent, the change makes it quite clear that the riches to be consecrated are to be those specifically belonging to the Gentiles who embrace the gospel. (3) The addition of the phrase "the poor of" is also more substantial. While the 1831-33 text might be taken to suggest that the Gentiles are to be impoverished while Israel is to be made rich, this change makes it clear that the shift of goods from the Gentiles to Israel is a question of transferring the excess of the Gentiles to the impoverished of Israel. (4) The change from "which" to "who" seems only to be a simple grammatical correction, of no particular importance. Isaiah 60-62: the riches of the Gentiles. It seems relatively obvious that the phrase (from the "original" version of the revelation) "the riches of the Gentiles" is drawn from Isaiah 60-62, where the phrase appears several times (see especially Isaiah 60:5, 11; 61:6). Some scholars, it should be pointed out, believe that these three chapters (Isaiah 60-62) form something like the kernel of Isaiah 56-66: the remainder of these eleven chapters are thematically built on the text of Isaiah 60-62. This kernel is in turn basically a commentary on a passage from Isaiah 49: "Lift up thine eyes round about and behold; all these gather themselves together, and they shall come to thee.... And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet" (verses 18 and 23). Taken together, Isaiah 49 and Isaiah 60-62 paint a picture of the eschatological relationship between Israel and the Gentiles that is central to the way the Lord presents the purpose of the law of consecration in D&C 42. Summarized, the relationship between Israel and the Gentiles is one of benefaction: the Gentiles, "blessed" with riches and excess, eventually recognize that Israel has been the chosen, covenant people of the one true God, and so they use their substance to establish the poor and downtrodden of Israel, placing them in their land of inheritance and ensuring that they have the means they need to subsist. When the same passage from Isaiah 49 is taken up in the Book of Mormon (especially in 1 Ne 22 and 2 Ne 6), it is further noted that the Gentiles will be given an inheritance with Israel for their generosity (whereas the Isaiah passages might be interpreted to suggest that the Gentiles will—in a reversal of history—be given a place in Zion only as servants or slaves). This particularly Nephite interpretation of the Isaianic texts seems to be at work in the Doctrine and Covenants, at least at the time D&C 42 was originally received: the Saints understood themselves to be (as Europeans) the Gentiles who had been called to restore the Indians (understood then as the Lamanites, and hence, as Israel) to their rightful inheritance in Zion. The relevance of this early Mormon understanding of the Gentile-Israelite relationship for making sense of D&C 42 will have to be spelled out below in more detail. Consecration and the spoils of war. In the Bible, forms of the word consecration are not often used in an economic context. Rather, people or offerings are what are consecrated unto God. There are, however, two significant exceptions: (1) in Josh 6:19 where "silver, and gold of brass and iron, are consecrated unto the Lord" so that, roughly, the curse of Jericho does not infect the Israelites; and (2) in Micah 4:13 where the daughter of Zion is promised redemption and victory over her enemies and the spoils of war will be consecrated to the Lord. Both of these occurrences are in a military context, but the Joshua uses the Hebrew verb qodesh whereas Micah uses the verb charam. Nevertheless, the idea seems to be the same: the Lord will help his people, not to continue the economic, might-is-right logic of war, but in order to establish a new order. A similar contrast between the logic of war and the logic of consecrated offerings occurs in Genesis 14 when Abraham pays tithing to Melchezidek. Since D&C 42 was given during the period when Joseph Smith was working through his new translation of Genesis, further study of this thematic might be quite productive. The poor of my people. When the wording of the revelation was altered for the 1835 publication of the Doctrine and Covenants, the phrase "the poor of my people" was first introduced into the text. It is not without significance, since it draws on at least two other Isaianic texts, both of which are quoted by Nephi in the Book of Mormon: Isaiah 10:2 (see 2 Ne 20:2) and Isaiah 14:32 (see 2 Ne 24:32). In both of these texts—as in so much of both the Old and the New Testaments—it is specifically the poor of the people who will be exalted, while the rich will be destroyed for their pride. In the former of the two texts, in fact, Isaiah rails specifically against the manner in which the rich use even the law to further impoverish the poor; while in the latter of the two texts, it is to be told to the "messenger of the nations (or Gentiles)" that the poor of Israel are those who will inherit Zion. Moreover, the same phrase ("the poor of my people") appears twice more in the Doctrine in Covenants, both times in revelations that are particularly concerned with the connection between the law of consecration and the fulfillment of ancient promises and covenants: D&C 78:3 comes from the revelation that ties consecration to Adam-ondi-Ahman, while D&C 124:21 comes from the revelation that calls (very much in the spirit and at times even the words of Isaiah 60-62) for the kings and queens of the Gentiles to come and outfit the Saints in Nauvoo with their riches (it should be noted that by the time D&C 124 was revealed, the Saints understood themselves—again, as Europeans—to be Ephraimites, and so they had become, in the language of D&C 42, "the poor of my people who are of the house of Israel"). (There are a number of ways in which D&C 124 can be read as a kind of Nauvoo repetition of D&C 42.) From all of this, it seems clear that D&C 42:39 follows in suit with other scripture in its focus on Israel's poor being exalted by the benevolent charity of the Gentiles. My people who (which) are of the house of Israel. Except for the present text and a passing reference in D&C 39:11, it seems this phrase is a uniquely Nephite locution: 1 Ne 14:17; 2 Ne 25:4; 29:1, 2, 14; 3 Ne 16:8, 9, 14; 23:2; 29:3; 30:2. The phrase itself can, of course, be understood in at least two ways. On the one hand, "who (which) are of the house of Israel" can be understood to be offering a kind of clarification of "my people," such that "my people" is equivalent to "those who are of the house of Israel." On the other hand, "who (which) are of the house of Israel" can be understood to be specifying a particular part of "my people" that is implicated in the statement being made, such that "my people" is broader than "those who are of the house of Israel" and "those who are of the house of Israel" make up a subset of "my people." A look at the Book of Mormon instances of the phrase shows quickly that both of these ways of utilizing the total phrase appear in the text. At times, it seems clear from the context that the one is meant; and at times, it seems clear from the context that the other is meant. Here, however, things are less than simple. One might argue that the 1831 version of the text employed the phrase according to one understanding, while the 1835 version of the text employed the phrase according to the other understanding. In 1831, that is, it seems best to understand "my people" and "those who are of the house of Israel" to be equivalent: the riches of the Gentiles will be consecrated to the Lord's people, that is, to Israel. In 1835, however, it seems best to understand "my people" to be a broader category within which "those who are of the house of Israel" fall: the riches of the converted Gentiles will be used to outfit the poor of the Lord's people who happen to be Israelites (though the Lord's people embraces a larger group). An alternative interpretation would read the clause "of the house of Israel" as simply modifying "my people" in a way that conceives as the Gentiles and the Israelites as overlapping groups, following the parallel structure of the 1835 text. That is, those who embrace the gospel among the Gentiles are parallel, and in at least some sense synoymous with (perhaps through a linguistic kind of adoption), those who are of the house of Israel. In Context. If all of the above comments situate this verse with regard to the various texts that came before and after it, it is also necessary to situate it with regard to the history surrounding it (in both versions of the text). The law of consecration (as laid out in verses 30-38) is apparently best understood as the crux of the law of the Church (which D&C 42 "embraces," according to Joseph Smith). That is, when the Lord announced in D&C 38:32 that the Saints were to be given both the law and the endowment in "the Ohio," preparatory to their being told where to build up Zion, He seems to have been announcing that in Kirtland He would give the Saints the law of consecration, to be paired with the endowment of the highest order of the priesthood, that would organize them in Zion. Further, given the relatively clear Book of Mormon understanding of the role of the New Jerusalem, it seems clear that the early Saints (should have) recognized their gathering to Zion as part of the task of exalting the remnant of the Lamanites: the New Jerusalem was to be a place where the Gentiles who embraced the gospel could exalt the remnant of Israel and so involve themselves in the covenants given anciently to Abraham, Isaac, and Jacob. This understanding of the broader purposes of Zion should have been drastically reinforced by this verse (39) in particular: the law of consecration, in its concluding words, is described as being first and foremost a question of ensuring that the wealth of the Gentiles is used to outfit the poor of Israel, a reference that would—especially in light of the Book of Mormon usage of the phrase "my people who (which) are of the house of Israel"—seem to point directly to the Lamanites. In other words, this verse might be most important because it calls for a recognition that the law of consecration is not merely an economic order: any attempt to understand consecration as the Lord's revealed way of breaking the deadlock between capitalism and communism is far too narrow. Rather, it must be understood as a system designed to fulfill the prophecies concerning the Abrahamic covenant in the last days, as a way of ensuring that the promises that undergird the entirety of the Book of Mormon will be brought to pass. The law of consecration is, or at least was in 1831, a way of sorting out the prophesied relation between the Gentiles and Israel. Of course, though, much happened between 1831 and 1835. Whereas in 1831, the Saints had not yet been told that the New Jerusalem was to be built in Jackson County, Missouri, by 1835, the Saints had been to, built up, been driven from, attempted to recover, and more or less definitively lost Jackson County. Moreover, a good deal of legal and economic history made up the months and years between February 1831 and the revisions of the revelations in 1835. And again, the Saints' self-understanding with relation to the categories of Israelite and Gentile had gone through major changes (in light especially of D&C 86:8-10). And yet again, the endowment had been redefined along with the reorganization of the priesthood into quorums. In short, the fabric of Mormonism had—through revelation—changed drastically between 1831 and 1835. Thus, even as the changes made to the text of the present verse were relatively minor (all of them can be understood as clarificatory rather than revisionary), the immeasurably different circumstances in which the clarified text was presented to the Saints inevitably made for its being understood differently. That said, it is perhaps necessary to say that the critical importance of this particular verse became much easier to overlook: the New Jerusalem was less and less a focus for the Saints; the identification of the Lamanites did not appear to be as easy as it had been in 1831-33; the very notion of "Israelite" had changed so much that it was no longer clear how a verse like this would have be understood, etc. By 1835, this verse, rather than being a straightforward confirmation of what the early Saints most likely understood by the inauguration of the law of consecration, had become a trace of an earlier understanding. That the text of the revelation has not changed in the many years since the alterations in 1835 suggests that it still serves the same purpose today: it remains a trace of an earliest assumed understanding of the revelation, one that today is perhaps more obscure than ever. One way to way to make sense of all of this might be to understand the earlier, 1831 understanding as being flawed so that the 1835 revisions represent a kind of repentance. Whereas the 1831 text might suggest a strong differentiation between the Gentiles and the Israelites with clearly demarcated lines of culture or genetics, and a consequently simplistic understanding of the Isaianic revelations, the 1835 text seems to complexify things. If read in light of passages such as D&C 86:8-10, where the weeding process of judgment is delayed until he harvest is fully ripe, then the 1835 revision might be read as an admonition against over-simplifying the interdependence of the Gentiles and the Israelites, and the world as Zion, as having interconnected roots whose development cannot be as cleanly distinguished as the early Saints might have wanted to believe. D&C 42:42: Idleness. According to the 1828 Websters, "idle" meant "unemployed" and "unoccupied with business" as well as "slothful." In fact, "slothful" is the second definition and the other meanings are first. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 42:30-31. In speaking of consecrating of our substance “with a covenant and a deed which cannot be broken,” verse 30 clearly has reference to the Law of Consecration, which we are not presently under obligation to practice in the way it was to be practiced in the nineteenth century. But does this verse have a meaning for us anyway? D&C 42:30-31. What does the word "consecrate" mean? D&C 42:30-31. How do we consecrate something? D&C 42:30-31. How do we consecrate of our properties to support the poor? D&C 42:30-31. To whom do we make such consecrations? D&C 42:42. If this verse doesn’t refer to the idle poor (see the lexical notes), to whom does it refer? In the early nineteenth century and in earlier times, what kinds of people would have been idle? How might we “translate” the meaning of this scripture for our own understanding and circumstances? (To see a warning to the poor, see D&C 56:17.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 42:18-29                      Next page: Verses 42:43-55

D&C 42:36-40

Home > Doctrine & Covenants > Section 42 > Verses 42:30-42 Previous page: Verses 42:18-29                      Next page: Verses 42:43-55 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Section 42. The relationship of Verses 42:30-42 to the rest of Section 42 is discussed at D&C 42. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 42:30-42 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 42:39: Structure of the verse. Attempting to uncover the structure of the verse is perhaps a bit difficult, given that the text has taken two distinct canonical shapes. As it turns out, the two distinct texts seem best to be understood as bearing two distinct structures: For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel. (1831) For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel. (1835) What seems to change, in terms of structure, between 1831 and 1835 is that the addition of "those who embrace my gospel among" and "the poor of," as well as the change from "which" to "who," sets up a parallelism between the phrases "who embrace my gospel among the Gentiles" and "who are of the house of Israel." This change seems to add an amelioratory inflection to a potential and ongoing conflict to the Gentiles and Israelites. This might also be read as being analogous to the relation between the rich and the poor more generally. D&C 42:39: For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled. The revelation here draws on a relatively common phrase, one that appears both in the New Testament and the Book of Mormon before making its several appearances in the Doctrine and Covenants. All three of the New Testament instances are Lucan, the first appearing in Zacharias' words of praise he shouts when his dumbness is removed (Luke 1:70), the second and third appearing in Peter's speech in the temple shortly after the Pentecostal outpouring (Acts 3:18, 21). Taken together, all three references attribute to the collective prophets the teaching: first, that Christ would come into the world; second, that Christ would suffer; and third, that Christ would be received into heaven until all things have been restored. The phrase seems to be genericized in the Book of Mormon, being used to summarize what is written in the brass plates (1 Ne 3:20), what has been said by the Old World prophets about the Abrahamic covenants (2 Ne 9:2), what should be taught by ordained priests in the Nephite church (Mosiah 18:19), what Nephite prophets had taught about "restoration" (Alma 40:22, 24), what the prophets had claimed about Jesus' mortal ministry (3 Ne 1:13), and what the Jaredite prophets had told Coriantumr would happen if he did not immediately repent (Ether 15:3). If any overarching usage could be said to unite the New Testament and Book of Mormon employments of the phrase, it would be that the phrase serves to indicate that whatever is under discussion should be made sense of in light of some available prophetic text (and that one can trust the prophetic texts to be fulfilled). The phrase certainly serves this purpose in its several appearances in the Doctrine and Covenants. References elsewhere in the Doctrine and Covenants are, with one exception (D&C 109:45), concerned (as the phrase is in D&C 42) particularly with the eventual building of Zion (D&C 58:8; 84:2; 86:10; 109:23, 41). Of course, in D&C 42:39, it seems clear—especially because of the specificity of the text that follows this mention of the prophets—to indicate that there are particular prophetic texts that are in mind. And, given especially the reference in the verse to the "riches of the Gentiles" (if the phrase is taken in its pre-clarified form), it seems clear which prophetic text that revelation indicates: Isaiah 60-62. D&C 42:39: Economics in revelation. This verse, situated in the text as a kind of conclusion to the law of consecration, forces one to think carefully about the role of economics in the revelations. It is perhaps far too common to talk about consecration as a kind of revealed economic order or revealed political system, but this verse in particular suggests that such an approach is oversimplistic in that it ignores a major facet of the Lord's intentions with consecration. Consecration is a question, at the very least, of (1) fulfillment of prophecy and (2) the relationship between the Gentiles and Israel. These somewhat surprising facets of consecration (as revealed in the Doctrine and Covenants) call for careful interpretation of verse 39. From the Book of Commandments. First, it should be noted that the text here differs in a few points from the "original" version of the text as published in the 1833 Book of Commandments: "For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel." (Book of Commandments 44:32) What are the differences between the two texts? (1) The Doctrine and Covenants version adds the word "of" after the word "consecrate": "for I will consecrate of the riches of the Gentiles...." (2) The Doctrine and Covenants version adds the phrase "those who embrace my gospel among" between "of" and "the" (just before the word "Gentiles"): "I will consecrate of the riches of those who embrace my gospel among the Gentiles...." (3) The Doctrine and Covenants version adds the phrase "the poor of" between "unto" and "my people": "I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people...." (4) The Doctrine and Covenants replaces the word "which" with "who": "unto the poor of my people which are of the house of Israel." All four of these changes seem, on close analysis, to be clarifications rather than modifications of the text, made in order to forestall drastic misinterpretations of the text's intentions (though it should be noted that changes in the preceding nine verses seem often enough to be genuine modifications rather than clarifications, made in light of the change in the Saints' situation with respect to Zion). A brief analysis of each change might be profitable: (1) The addition of the word "of" might seem minor, but it softens what might be called the "violence" implied in the "original" text: whereas the 1831-33 version of the text might be read to imply that everything the Gentiles have will be taken from them and handed over to Israel, the "of" makes it clear that the Gentiles will retain something of their substance, even as their riches are used to outfit Israel in whatever ways are needed. (2) The addition of the phrase "those who embrace my gospel among" is more drastic a change, and it alters the significance of the verse more substantially. Though one might presume from the 1831-33 text, if it were read in abstract from the surrounding text, that the Gentiles were to be impoverished with or without their consent, the change makes it quite clear that the riches to be consecrated are to be those specifically belonging to the Gentiles who embrace the gospel. (3) The addition of the phrase "the poor of" is also more substantial. While the 1831-33 text might be taken to suggest that the Gentiles are to be impoverished while Israel is to be made rich, this change makes it clear that the shift of goods from the Gentiles to Israel is a question of transferring the excess of the Gentiles to the impoverished of Israel. (4) The change from "which" to "who" seems only to be a simple grammatical correction, of no particular importance. Isaiah 60-62: the riches of the Gentiles. It seems relatively obvious that the phrase (from the "original" version of the revelation) "the riches of the Gentiles" is drawn from Isaiah 60-62, where the phrase appears several times (see especially Isaiah 60:5, 11; 61:6). Some scholars, it should be pointed out, believe that these three chapters (Isaiah 60-62) form something like the kernel of Isaiah 56-66: the remainder of these eleven chapters are thematically built on the text of Isaiah 60-62. This kernel is in turn basically a commentary on a passage from Isaiah 49: "Lift up thine eyes round about and behold; all these gather themselves together, and they shall come to thee.... And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet" (verses 18 and 23). Taken together, Isaiah 49 and Isaiah 60-62 paint a picture of the eschatological relationship between Israel and the Gentiles that is central to the way the Lord presents the purpose of the law of consecration in D&C 42. Summarized, the relationship between Israel and the Gentiles is one of benefaction: the Gentiles, "blessed" with riches and excess, eventually recognize that Israel has been the chosen, covenant people of the one true God, and so they use their substance to establish the poor and downtrodden of Israel, placing them in their land of inheritance and ensuring that they have the means they need to subsist. When the same passage from Isaiah 49 is taken up in the Book of Mormon (especially in 1 Ne 22 and 2 Ne 6), it is further noted that the Gentiles will be given an inheritance with Israel for their generosity (whereas the Isaiah passages might be interpreted to suggest that the Gentiles will—in a reversal of history—be given a place in Zion only as servants or slaves). This particularly Nephite interpretation of the Isaianic texts seems to be at work in the Doctrine and Covenants, at least at the time D&C 42 was originally received: the Saints understood themselves to be (as Europeans) the Gentiles who had been called to restore the Indians (understood then as the Lamanites, and hence, as Israel) to their rightful inheritance in Zion. The relevance of this early Mormon understanding of the Gentile-Israelite relationship for making sense of D&C 42 will have to be spelled out below in more detail. Consecration and the spoils of war. In the Bible, forms of the word consecration are not often used in an economic context. Rather, people or offerings are what are consecrated unto God. There are, however, two significant exceptions: (1) in Josh 6:19 where "silver, and gold of brass and iron, are consecrated unto the Lord" so that, roughly, the curse of Jericho does not infect the Israelites; and (2) in Micah 4:13 where the daughter of Zion is promised redemption and victory over her enemies and the spoils of war will be consecrated to the Lord. Both of these occurrences are in a military context, but the Joshua uses the Hebrew verb qodesh whereas Micah uses the verb charam. Nevertheless, the idea seems to be the same: the Lord will help his people, not to continue the economic, might-is-right logic of war, but in order to establish a new order. A similar contrast between the logic of war and the logic of consecrated offerings occurs in Genesis 14 when Abraham pays tithing to Melchezidek. Since D&C 42 was given during the period when Joseph Smith was working through his new translation of Genesis, further study of this thematic might be quite productive. The poor of my people. When the wording of the revelation was altered for the 1835 publication of the Doctrine and Covenants, the phrase "the poor of my people" was first introduced into the text. It is not without significance, since it draws on at least two other Isaianic texts, both of which are quoted by Nephi in the Book of Mormon: Isaiah 10:2 (see 2 Ne 20:2) and Isaiah 14:32 (see 2 Ne 24:32). In both of these texts—as in so much of both the Old and the New Testaments—it is specifically the poor of the people who will be exalted, while the rich will be destroyed for their pride. In the former of the two texts, in fact, Isaiah rails specifically against the manner in which the rich use even the law to further impoverish the poor; while in the latter of the two texts, it is to be told to the "messenger of the nations (or Gentiles)" that the poor of Israel are those who will inherit Zion. Moreover, the same phrase ("the poor of my people") appears twice more in the Doctrine in Covenants, both times in revelations that are particularly concerned with the connection between the law of consecration and the fulfillment of ancient promises and covenants: D&C 78:3 comes from the revelation that ties consecration to Adam-ondi-Ahman, while D&C 124:21 comes from the revelation that calls (very much in the spirit and at times even the words of Isaiah 60-62) for the kings and queens of the Gentiles to come and outfit the Saints in Nauvoo with their riches (it should be noted that by the time D&C 124 was revealed, the Saints understood themselves—again, as Europeans—to be Ephraimites, and so they had become, in the language of D&C 42, "the poor of my people who are of the house of Israel"). (There are a number of ways in which D&C 124 can be read as a kind of Nauvoo repetition of D&C 42.) From all of this, it seems clear that D&C 42:39 follows in suit with other scripture in its focus on Israel's poor being exalted by the benevolent charity of the Gentiles. My people who (which) are of the house of Israel. Except for the present text and a passing reference in D&C 39:11, it seems this phrase is a uniquely Nephite locution: 1 Ne 14:17; 2 Ne 25:4; 29:1, 2, 14; 3 Ne 16:8, 9, 14; 23:2; 29:3; 30:2. The phrase itself can, of course, be understood in at least two ways. On the one hand, "who (which) are of the house of Israel" can be understood to be offering a kind of clarification of "my people," such that "my people" is equivalent to "those who are of the house of Israel." On the other hand, "who (which) are of the house of Israel" can be understood to be specifying a particular part of "my people" that is implicated in the statement being made, such that "my people" is broader than "those who are of the house of Israel" and "those who are of the house of Israel" make up a subset of "my people." A look at the Book of Mormon instances of the phrase shows quickly that both of these ways of utilizing the total phrase appear in the text. At times, it seems clear from the context that the one is meant; and at times, it seems clear from the context that the other is meant. Here, however, things are less than simple. One might argue that the 1831 version of the text employed the phrase according to one understanding, while the 1835 version of the text employed the phrase according to the other understanding. In 1831, that is, it seems best to understand "my people" and "those who are of the house of Israel" to be equivalent: the riches of the Gentiles will be consecrated to the Lord's people, that is, to Israel. In 1835, however, it seems best to understand "my people" to be a broader category within which "those who are of the house of Israel" fall: the riches of the converted Gentiles will be used to outfit the poor of the Lord's people who happen to be Israelites (though the Lord's people embraces a larger group). An alternative interpretation would read the clause "of the house of Israel" as simply modifying "my people" in a way that conceives as the Gentiles and the Israelites as overlapping groups, following the parallel structure of the 1835 text. That is, those who embrace the gospel among the Gentiles are parallel, and in at least some sense synoymous with (perhaps through a linguistic kind of adoption), those who are of the house of Israel. In Context. If all of the above comments situate this verse with regard to the various texts that came before and after it, it is also necessary to situate it with regard to the history surrounding it (in both versions of the text). The law of consecration (as laid out in verses 30-38) is apparently best understood as the crux of the law of the Church (which D&C 42 "embraces," according to Joseph Smith). That is, when the Lord announced in D&C 38:32 that the Saints were to be given both the law and the endowment in "the Ohio," preparatory to their being told where to build up Zion, He seems to have been announcing that in Kirtland He would give the Saints the law of consecration, to be paired with the endowment of the highest order of the priesthood, that would organize them in Zion. Further, given the relatively clear Book of Mormon understanding of the role of the New Jerusalem, it seems clear that the early Saints (should have) recognized their gathering to Zion as part of the task of exalting the remnant of the Lamanites: the New Jerusalem was to be a place where the Gentiles who embraced the gospel could exalt the remnant of Israel and so involve themselves in the covenants given anciently to Abraham, Isaac, and Jacob. This understanding of the broader purposes of Zion should have been drastically reinforced by this verse (39) in particular: the law of consecration, in its concluding words, is described as being first and foremost a question of ensuring that the wealth of the Gentiles is used to outfit the poor of Israel, a reference that would—especially in light of the Book of Mormon usage of the phrase "my people who (which) are of the house of Israel"—seem to point directly to the Lamanites. In other words, this verse might be most important because it calls for a recognition that the law of consecration is not merely an economic order: any attempt to understand consecration as the Lord's revealed way of breaking the deadlock between capitalism and communism is far too narrow. Rather, it must be understood as a system designed to fulfill the prophecies concerning the Abrahamic covenant in the last days, as a way of ensuring that the promises that undergird the entirety of the Book of Mormon will be brought to pass. The law of consecration is, or at least was in 1831, a way of sorting out the prophesied relation between the Gentiles and Israel. Of course, though, much happened between 1831 and 1835. Whereas in 1831, the Saints had not yet been told that the New Jerusalem was to be built in Jackson County, Missouri, by 1835, the Saints had been to, built up, been driven from, attempted to recover, and more or less definitively lost Jackson County. Moreover, a good deal of legal and economic history made up the months and years between February 1831 and the revisions of the revelations in 1835. And again, the Saints' self-understanding with relation to the categories of Israelite and Gentile had gone through major changes (in light especially of D&C 86:8-10). And yet again, the endowment had been redefined along with the reorganization of the priesthood into quorums. In short, the fabric of Mormonism had—through revelation—changed drastically between 1831 and 1835. Thus, even as the changes made to the text of the present verse were relatively minor (all of them can be understood as clarificatory rather than revisionary), the immeasurably different circumstances in which the clarified text was presented to the Saints inevitably made for its being understood differently. That said, it is perhaps necessary to say that the critical importance of this particular verse became much easier to overlook: the New Jerusalem was less and less a focus for the Saints; the identification of the Lamanites did not appear to be as easy as it had been in 1831-33; the very notion of "Israelite" had changed so much that it was no longer clear how a verse like this would have be understood, etc. By 1835, this verse, rather than being a straightforward confirmation of what the early Saints most likely understood by the inauguration of the law of consecration, had become a trace of an earlier understanding. That the text of the revelation has not changed in the many years since the alterations in 1835 suggests that it still serves the same purpose today: it remains a trace of an earliest assumed understanding of the revelation, one that today is perhaps more obscure than ever. One way to way to make sense of all of this might be to understand the earlier, 1831 understanding as being flawed so that the 1835 revisions represent a kind of repentance. Whereas the 1831 text might suggest a strong differentiation between the Gentiles and the Israelites with clearly demarcated lines of culture or genetics, and a consequently simplistic understanding of the Isaianic revelations, the 1835 text seems to complexify things. If read in light of passages such as D&C 86:8-10, where the weeding process of judgment is delayed until he harvest is fully ripe, then the 1835 revision might be read as an admonition against over-simplifying the interdependence of the Gentiles and the Israelites, and the world as Zion, as having interconnected roots whose development cannot be as cleanly distinguished as the early Saints might have wanted to believe. D&C 42:42: Idleness. According to the 1828 Websters, "idle" meant "unemployed" and "unoccupied with business" as well as "slothful." In fact, "slothful" is the second definition and the other meanings are first. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 42:30-31. In speaking of consecrating of our substance “with a covenant and a deed which cannot be broken,” verse 30 clearly has reference to the Law of Consecration, which we are not presently under obligation to practice in the way it was to be practiced in the nineteenth century. But does this verse have a meaning for us anyway? D&C 42:30-31. What does the word "consecrate" mean? D&C 42:30-31. How do we consecrate something? D&C 42:30-31. How do we consecrate of our properties to support the poor? D&C 42:30-31. To whom do we make such consecrations? D&C 42:42. If this verse doesn’t refer to the idle poor (see the lexical notes), to whom does it refer? In the early nineteenth century and in earlier times, what kinds of people would have been idle? How might we “translate” the meaning of this scripture for our own understanding and circumstances? (To see a warning to the poor, see D&C 56:17.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 42:18-29                      Next page: Verses 42:43-55

D&C 42:41-45

Home > Doctrine & Covenants > Section 42 > Verses 42:43-55 Previous page: Verses 42:30-42                      Next page: Verses 42:56-93 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Section 42. The relationship of Verses 42:43-55 to the rest of Section 42 is discussed at D&C 42. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 42:43-55 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 42:43, 48, 52: The sick. Here are some half-done thoughts if someone wants to take them up. Verse 43, 48, and 52 set up some clues as what D&C 42 is explaining about the sick: Verse 42 explains that the idle won't receive the same blessings. Then we move directly into 43's discussion of the sick. This suggests that those who are sick-and-idle aren't grouped into those who are idle (see verse 52 as well). Verse 43 begins discussion of those who are sick, but have not faith to be healed. The point of calling the elders here seems to be to consecrate their illnesses or their deaths to God. Even if they are sick, and have not faith, they with their illnesses will "live unto God," and remain a part of the community (see again verse 52). Verse 48 begins discussion of those who do have faith to be healed. The focus of verses 49-51 is on those who are afflicted, not sick. Verse 52 echoes verses 43-44: even if they have not faith, in Zion we bear their infirmities with them. D&C 42:44. In context, this verse, like the one before it (and the end of verse 52), is specifically explaining how the church should deal with those who believe and are sick but have not faith to be healed. It is for them that the elders of the church are to be called. Why isn't this direction to call the elders given for all who are sick? It may be that these verses suggest that "all the sick" and "the sick without faith to be healed" are really the same group because everyone with faith is already healed. But is that right--does everyone with faith get healed? When much the same thing is repeated in verse 48 an additional caveat is added "and is not appointed unto death." This possibility is then recognized--that one may have faith, but be sick because one is appointed unto death. But what of those who are sick, but not with something that leads to death? Is this verse suggesting that all of them are sick because they lack the faith to be healed? Given how verse 44 ends, we might assume that such sick people aren't at issue. That what is under discussion are those with grave sicknesses--the type where we would expect one to die and this is why the end of verse 44 ends by talking about whether the person lives or dies--not about whether they are healed. Verses 49-53, however, suggest this isn't so. All of the sicknesses used as examples are specifically not the type we would expect someone to die from (being blind, being deaf, being lame). What then do we make of the end of verse 44, the discussion of living and dying rather than of being healed or not? One interpretation of this is that healing is not spoken of because, in the previous verse, it has already been established that this is a group of people who have not faith to be healed. The problem with this interpretation is that it leaves no place for healing by the laying on of hands. It sees people as either faithful and therefore already healed with no need to call the elders or faithless and beyond hope of being healed. This interpretation goes against both other scriptures and common experience which suggests that healing is provided through the laying on of hands. In any case, what is clear from the ending of verse 44, is that the important point in this context isn't that the elders are called to heal (though they may do that) but rather that they are called to seal the sick to Christ. Or, to put it another way, to re-affirm the sick's commitment to Christ through prayer and the laying on of hands. As is made clear here, verses 45-47 and 52, this is more important than whether or not one is healed. We might see these verses as providing some answers to the questions that arise from the facts that on the one hand we have scriptures which promise that those who ask with faith will receive, but on the other hand we see so many good people who ask to be healed but remain sick. In this context these verses a) reaffirm the truth of the statement generally that they would be healed with sufficient faith b) add an additional caveat that some are appointed unto death c) reassure us that not having faith to be healed doesn't mean that one can't become Christ's sons d) remind us that we have a responsibility to care for those who are sick. D&C 42:45: Weeping for the dead. The Lord makes it clear that it is appropriate that we weep for them that die. It is natural that we weep for those who we love and God makes it clear that we are to love. The command here is to love so much that we weep when a friend dies. Interestingly we are specifically told to weep especially for "those that have not hope of a glorious resurrection." What does this criteria mean? The meaning changes depending on whether we take the wording "those that have not" to suggest (a) that the person who died, themselves, didn't have hope of a glorious resurrection, or whether we think it means (b) the person who died isn't justified in hoping for a glorious resurrection. (a) is interesting in its emphasis on someone's own hope. We presume that we are to mourn more for those who do not hope for a glorious resurrection than those who do because, in each case, their lack of hope is actually correct. In contrast, we might compare this with Matt 25:31-46 which talks specifically about those who misjudge their approaching judgment. (b) is also interesting because it assumes we are in a position to judge whether someone has any hope of a a glorious resurrection. It also isn't clear how this verse's interpretation should be influenced by the fact that the Lord will provide a way to accept the gospel to all after death who didn't have a chance to receive it in this life. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 42:30-42                      Next page: Verses 42:56-93

D&C 49:16-20

Home > Doctrine & Covenants > Section 49 Previous section: D&C 48                         Next section: D&C 50 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 48 Next section in chronological order: D&C 50 Click the edit link above and to the right to add historical setting For a brief overview of D&C 49 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 7 or Church History in the Fulness of Times, chapter 8. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 49 is __. D&C 49 was first published in __. D&C 49 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 49 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 49: Related passages that interpret or shed light on D&C 49. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 48                         Next section: D&C 50

D&C 51:1-5

Home > Doctrine & Covenants > Section 51 Previous section: D&C 50                         Next section: D&C 52 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 50 Next section in chronological order: D&C 52 Click the edit link above and to the right to add historical setting For a brief overview of D&C 51 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 7 or Church History in the Fulness of Times, chapter 8. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 51:9. What does "be alike" mean here? What might it mean to us today? D&C 51:9. What does honesty have to do with being alike? D&C 51:9. What do honesty and being alike have to do with being one? D&C 51:10. At the individual level the Lord asks the saints to give and receive through the church so that all may "be alike". So why now at the congregation level does the Lord tell the saints to replace giving and receiving with lending and borrowing? D&C 51:13. Are we still under the obligation to consecrate that which is more than needful? D&C 51:13. How much is more than is needful? Who decides? D&C 51:15. Why is it a privilege to be organized according to the laws of consecration? D&C 51:19. In the context of this section, what does it mean to be "a faithful, a just, and a wise steward"? (Compare D&C 78:22.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 51 is __. D&C 51 was first published in __. D&C 51 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 51 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 51: Related passages that interpret or shed light on D&C 51. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 50                         Next section: D&C 52

D&C 51:6-10

Home > Doctrine & Covenants > Section 51 Previous section: D&C 50                         Next section: D&C 52 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 50 Next section in chronological order: D&C 52 Click the edit link above and to the right to add historical setting For a brief overview of D&C 51 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 7 or Church History in the Fulness of Times, chapter 8. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 51:9. What does "be alike" mean here? What might it mean to us today? D&C 51:9. What does honesty have to do with being alike? D&C 51:9. What do honesty and being alike have to do with being one? D&C 51:10. At the individual level the Lord asks the saints to give and receive through the church so that all may "be alike". So why now at the congregation level does the Lord tell the saints to replace giving and receiving with lending and borrowing? D&C 51:13. Are we still under the obligation to consecrate that which is more than needful? D&C 51:13. How much is more than is needful? Who decides? D&C 51:15. Why is it a privilege to be organized according to the laws of consecration? D&C 51:19. In the context of this section, what does it mean to be "a faithful, a just, and a wise steward"? (Compare D&C 78:22.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 51 is __. D&C 51 was first published in __. D&C 51 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 51 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 51: Related passages that interpret or shed light on D&C 51. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 50                         Next section: D&C 52

D&C 51:11-15

Home > Doctrine & Covenants > Section 51 Previous section: D&C 50                         Next section: D&C 52 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 50 Next section in chronological order: D&C 52 Click the edit link above and to the right to add historical setting For a brief overview of D&C 51 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 7 or Church History in the Fulness of Times, chapter 8. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 51:9. What does "be alike" mean here? What might it mean to us today? D&C 51:9. What does honesty have to do with being alike? D&C 51:9. What do honesty and being alike have to do with being one? D&C 51:10. At the individual level the Lord asks the saints to give and receive through the church so that all may "be alike". So why now at the congregation level does the Lord tell the saints to replace giving and receiving with lending and borrowing? D&C 51:13. Are we still under the obligation to consecrate that which is more than needful? D&C 51:13. How much is more than is needful? Who decides? D&C 51:15. Why is it a privilege to be organized according to the laws of consecration? D&C 51:19. In the context of this section, what does it mean to be "a faithful, a just, and a wise steward"? (Compare D&C 78:22.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 51 is __. D&C 51 was first published in __. D&C 51 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 51 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 51: Related passages that interpret or shed light on D&C 51. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 50                         Next section: D&C 52

D&C 51:16-20

Home > Doctrine & Covenants > Section 51 Previous section: D&C 50                         Next section: D&C 52 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 50 Next section in chronological order: D&C 52 Click the edit link above and to the right to add historical setting For a brief overview of D&C 51 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 7 or Church History in the Fulness of Times, chapter 8. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 51:9. What does "be alike" mean here? What might it mean to us today? D&C 51:9. What does honesty have to do with being alike? D&C 51:9. What do honesty and being alike have to do with being one? D&C 51:10. At the individual level the Lord asks the saints to give and receive through the church so that all may "be alike". So why now at the congregation level does the Lord tell the saints to replace giving and receiving with lending and borrowing? D&C 51:13. Are we still under the obligation to consecrate that which is more than needful? D&C 51:13. How much is more than is needful? Who decides? D&C 51:15. Why is it a privilege to be organized according to the laws of consecration? D&C 51:19. In the context of this section, what does it mean to be "a faithful, a just, and a wise steward"? (Compare D&C 78:22.) Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 51 is __. D&C 51 was first published in __. D&C 51 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 51 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 51: Related passages that interpret or shed light on D&C 51. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 50                         Next section: D&C 52

D&C 78:1-5

Home > Doctrine & Covenants > Section 78 Previous section: D&C 77                         Next section: D&C 80 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 77 Next section in chronological order: D&C 79 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 78:3. Why had the time come to establish a storehouse for the poor? D&C 78:3. What were the historical circumstances that made that necessary? D&C 78:3. What were the spiritual circumstances? D&C 78:3. Do verses 4-5 explain why it was necessary? D&C 78:5-6. Why is equality in both heavenly and earthly things necessary if we wish to obtain heavenly things? D&C 78:5-6. Why does inequality in earthly things prevent us from equally obtaining heavenly things? D&C 78:6. For questions on verse 6, see verse 5. D&C 78:11-12. How seriously does the Lord take the covenant that establishes the order of this storehouse? D&C 78:11-12. What does that say to us about our responsibilities to the poor? D&C 78:14-15. What are the goals of caring for the poor? D&C 78:17-18. What does the Lord mean when he says the saints are as little children? D&C 78:17-18. These verses mention two attributes of children, the inability to understand the blessings prepared and the inability to bear all things. How do they apply to us? D&C 78:17-18. Does Matthew 18:1-6 tell us anything about our attitudes toward each other, given what the Lord says here? D&C 78:19. Why is thankfulness so essential to being made glorious? D&C 78:19. What does it mean to be made glorious? To what might the Lord be referring? D&C 78:22. What is the significance of this promise in the context of this particular revelation? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 78 is __. D&C 78 was first published in __. D&C 78 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 78 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 78: Related passages that interpret or shed light on D&C 78. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 77                         Next section: D&C 80

D&C 78:6-10

Home > Doctrine & Covenants > Section 78 Previous section: D&C 77                         Next section: D&C 80 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 77 Next section in chronological order: D&C 79 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 78:3. Why had the time come to establish a storehouse for the poor? D&C 78:3. What were the historical circumstances that made that necessary? D&C 78:3. What were the spiritual circumstances? D&C 78:3. Do verses 4-5 explain why it was necessary? D&C 78:5-6. Why is equality in both heavenly and earthly things necessary if we wish to obtain heavenly things? D&C 78:5-6. Why does inequality in earthly things prevent us from equally obtaining heavenly things? D&C 78:6. For questions on verse 6, see verse 5. D&C 78:11-12. How seriously does the Lord take the covenant that establishes the order of this storehouse? D&C 78:11-12. What does that say to us about our responsibilities to the poor? D&C 78:14-15. What are the goals of caring for the poor? D&C 78:17-18. What does the Lord mean when he says the saints are as little children? D&C 78:17-18. These verses mention two attributes of children, the inability to understand the blessings prepared and the inability to bear all things. How do they apply to us? D&C 78:17-18. Does Matthew 18:1-6 tell us anything about our attitudes toward each other, given what the Lord says here? D&C 78:19. Why is thankfulness so essential to being made glorious? D&C 78:19. What does it mean to be made glorious? To what might the Lord be referring? D&C 78:22. What is the significance of this promise in the context of this particular revelation? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 78 is __. D&C 78 was first published in __. D&C 78 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 78 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 78: Related passages that interpret or shed light on D&C 78. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 77                         Next section: D&C 80

D&C 78:11-15

Home > Doctrine & Covenants > Section 78 Previous section: D&C 77                         Next section: D&C 80 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 77 Next section in chronological order: D&C 79 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 78:3. Why had the time come to establish a storehouse for the poor? D&C 78:3. What were the historical circumstances that made that necessary? D&C 78:3. What were the spiritual circumstances? D&C 78:3. Do verses 4-5 explain why it was necessary? D&C 78:5-6. Why is equality in both heavenly and earthly things necessary if we wish to obtain heavenly things? D&C 78:5-6. Why does inequality in earthly things prevent us from equally obtaining heavenly things? D&C 78:6. For questions on verse 6, see verse 5. D&C 78:11-12. How seriously does the Lord take the covenant that establishes the order of this storehouse? D&C 78:11-12. What does that say to us about our responsibilities to the poor? D&C 78:14-15. What are the goals of caring for the poor? D&C 78:17-18. What does the Lord mean when he says the saints are as little children? D&C 78:17-18. These verses mention two attributes of children, the inability to understand the blessings prepared and the inability to bear all things. How do they apply to us? D&C 78:17-18. Does Matthew 18:1-6 tell us anything about our attitudes toward each other, given what the Lord says here? D&C 78:19. Why is thankfulness so essential to being made glorious? D&C 78:19. What does it mean to be made glorious? To what might the Lord be referring? D&C 78:22. What is the significance of this promise in the context of this particular revelation? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 78 is __. D&C 78 was first published in __. D&C 78 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 78 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 78: Related passages that interpret or shed light on D&C 78. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 77                         Next section: D&C 80

D&C 78:16-22

Home > Doctrine & Covenants > Section 78 Previous section: D&C 77                         Next section: D&C 80 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 77 Next section in chronological order: D&C 79 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 78:3. Why had the time come to establish a storehouse for the poor? D&C 78:3. What were the historical circumstances that made that necessary? D&C 78:3. What were the spiritual circumstances? D&C 78:3. Do verses 4-5 explain why it was necessary? D&C 78:5-6. Why is equality in both heavenly and earthly things necessary if we wish to obtain heavenly things? D&C 78:5-6. Why does inequality in earthly things prevent us from equally obtaining heavenly things? D&C 78:6. For questions on verse 6, see verse 5. D&C 78:11-12. How seriously does the Lord take the covenant that establishes the order of this storehouse? D&C 78:11-12. What does that say to us about our responsibilities to the poor? D&C 78:14-15. What are the goals of caring for the poor? D&C 78:17-18. What does the Lord mean when he says the saints are as little children? D&C 78:17-18. These verses mention two attributes of children, the inability to understand the blessings prepared and the inability to bear all things. How do they apply to us? D&C 78:17-18. Does Matthew 18:1-6 tell us anything about our attitudes toward each other, given what the Lord says here? D&C 78:19. Why is thankfulness so essential to being made glorious? D&C 78:19. What does it mean to be made glorious? To what might the Lord be referring? D&C 78:22. What is the significance of this promise in the context of this particular revelation? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 78 is __. D&C 78 was first published in __. D&C 78 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 78 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 78: Related passages that interpret or shed light on D&C 78. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 77                         Next section: D&C 80

D&C 82:1-5

Home > Doctrine & Covenants > Section 82 Previous section: D&C 81                         Next section: D&C 83 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 81 Next section in chronological order: D&C 83 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse. We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him. D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation." Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive? D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required? D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator? D&C 82:10. How does this verse figure into the law of consecration? D&C 82:22. What is this verse advising? D&C 82:22. This verse is a quotation of Luke 16:9 (a verse in one of the most difficult parables). How does it fit with the instruction that we cannot serve both God and mammon (Matthew 6:24, Luke 16:3, and 3 Nephi 13:24)? D&C 82:23. How do we avoid condemning others? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 82 is __. D&C 82 was first published in __. D&C 82 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 82 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 82: Related passages that interpret or shed light on D&C 82. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 81                         Next section: D&C 83

D&C 82:6-10

Home > Doctrine & Covenants > Section 82 Previous section: D&C 81                         Next section: D&C 83 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 81 Next section in chronological order: D&C 83 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse. We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him. D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation." Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive? D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required? D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator? D&C 82:10. How does this verse figure into the law of consecration? D&C 82:22. What is this verse advising? D&C 82:22. This verse is a quotation of Luke 16:9 (a verse in one of the most difficult parables). How does it fit with the instruction that we cannot serve both God and mammon (Matthew 6:24, Luke 16:3, and 3 Nephi 13:24)? D&C 82:23. How do we avoid condemning others? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 82 is __. D&C 82 was first published in __. D&C 82 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 82 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 82: Related passages that interpret or shed light on D&C 82. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 81                         Next section: D&C 83

D&C 82:11-15

Home > Doctrine & Covenants > Section 82 Previous section: D&C 81                         Next section: D&C 83 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 81 Next section in chronological order: D&C 83 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse. We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him. D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation." Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive? D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required? D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator? D&C 82:10. How does this verse figure into the law of consecration? D&C 82:22. What is this verse advising? D&C 82:22. This verse is a quotation of Luke 16:9 (a verse in one of the most difficult parables). How does it fit with the instruction that we cannot serve both God and mammon (Matthew 6:24, Luke 16:3, and 3 Nephi 13:24)? D&C 82:23. How do we avoid condemning others? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 82 is __. D&C 82 was first published in __. D&C 82 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 82 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 82: Related passages that interpret or shed light on D&C 82. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 81                         Next section: D&C 83

D&C 82:16-20

Home > Doctrine & Covenants > Section 82 Previous section: D&C 81                         Next section: D&C 83 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 81 Next section in chronological order: D&C 83 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse. We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him. D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation." Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive? D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required? D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator? D&C 82:10. How does this verse figure into the law of consecration? D&C 82:22. What is this verse advising? D&C 82:22. This verse is a quotation of Luke 16:9 (a verse in one of the most difficult parables). How does it fit with the instruction that we cannot serve both God and mammon (Matthew 6:24, Luke 16:3, and 3 Nephi 13:24)? D&C 82:23. How do we avoid condemning others? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 82 is __. D&C 82 was first published in __. D&C 82 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 82 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 82: Related passages that interpret or shed light on D&C 82. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 81                         Next section: D&C 83

D&C 82:21-24

Home > Doctrine & Covenants > Section 82 Previous section: D&C 81                         Next section: D&C 83 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 81 Next section in chronological order: D&C 83 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 82:10: Bound. In the Doctrine and Covenants, the word "bound" has at least two uses: as a synonym of "sealed," joined by covenant; and as a description of what happens to Satan at the end, as a synonym of "tied up." In this section, binding is mentioned three times, in this verse, in verse 11 and in verse 15. In the second two cases, it clearly means "sealed by covenant." It seems reasonable to assume that's what it means here too, especially given the explicit connection of "bound" and "promise" in this verse. We sometimes hear people using this verse to discuss "binding God," in other words, putting ourselves in a position where we force him to do what we want, but that seems fairly clearly to be a misunderstanding of the verse. The point is that he binds himself to us by covenant when we obey him, not that when we obey him we have power over him. D&C 82:23: Judgment. As used in the scriptures, the word "judgment" usually means "condemnation." Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 82:1. Why might this section, which was given at the organization of the First Presidency, begin with an admonition to forgive? D&C 82:3. We sometimes misquote this verse, saying, "unto whom much is given, much is expected." Instead of "expected," the Lord says "required." What does it mean to have much required? D&C 82:7. Compare this verse to James 2:10. How would you explain this teaching to your children? To an investigator? D&C 82:10. How does this verse figure into the law of consecration? D&C 82:22. What is this verse advising? D&C 82:22. This verse is a quotation of Luke 16:9 (a verse in one of the most difficult parables). How does it fit with the instruction that we cannot serve both God and mammon (Matthew 6:24, Luke 16:3, and 3 Nephi 13:24)? D&C 82:23. How do we avoid condemning others? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 82 is __. D&C 82 was first published in __. D&C 82 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 82 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 82: Related passages that interpret or shed light on D&C 82. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 81                         Next section: D&C 83

D&C 104:11-15

Home > Doctrine & Covenants > Section 104 Previous section: D&C 103                         Next section: D&C 105 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 103 Next section in chronological order: D&C 105 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 104. The United Order was established by covenant to accomplish two things (1) provide for the temporal affairs of Zion and (2) care for the poor. Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 104:11. What does this verse mean to us today, given that we are not presently required to live the Law of Consecration? D&C 104:13. What are our stewardships and how do we account for them? D&C 104:16. We must provide for the poor in the Lord’s way. What is that way as he describes it here? D&C 104:16. What does it mean to exalt the poor and make the rich low? D&C 104:17. If there is enough in the earth to spare, why are so many people impoverished? D&C 104:17. How do we decide when we have imparted enough of our portion of the Lord’s abundance to the poor? D&C 104:18. This verse makes it obvious that we must impart our portion to the poor. How do we decide what that portion is? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 104 is __. D&C 104 was first published in __. D&C 104 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 104 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 104: Related passages that interpret or shed light on D&C 104. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 103                         Next section: D&C 105

D&C 104:16-20

Home > Doctrine & Covenants > Section 104 Previous section: D&C 103                         Next section: D&C 105 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 103 Next section in chronological order: D&C 105 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → D&C 104. The United Order was established by covenant to accomplish two things (1) provide for the temporal affairs of Zion and (2) care for the poor. Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 104:11. What does this verse mean to us today, given that we are not presently required to live the Law of Consecration? D&C 104:13. What are our stewardships and how do we account for them? D&C 104:16. We must provide for the poor in the Lord’s way. What is that way as he describes it here? D&C 104:16. What does it mean to exalt the poor and make the rich low? D&C 104:17. If there is enough in the earth to spare, why are so many people impoverished? D&C 104:17. How do we decide when we have imparted enough of our portion of the Lord’s abundance to the poor? D&C 104:18. This verse makes it obvious that we must impart our portion to the poor. How do we decide what that portion is? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 104 is __. D&C 104 was first published in __. D&C 104 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 104 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 104: Related passages that interpret or shed light on D&C 104. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 103                         Next section: D&C 105

D&C 105:1-5

Home > Doctrine & Covenants > Section 105 Previous section: D&C 104                         Next section: D&C 106 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 104 Next section in chronological order: D&C 106 Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → D&C 105:5. What are "the principles of the law of the celestial kingdom" required for the building up of Zion? D&C 105:5. We often think of Zion as being established during the Millenium, when the world will be "renewed and receive its paradasiacal glory" of a terrestrial kingdom. Does this verse imply that the Saints must live a celestial law in order to transform the rest of the world into a terrestrial kingdom? D&C 105:5. What is the difference between a terrestrial law and "the law of the celestial kingdom"? Is this the Law of Consecration, which has to be entered into before entering the celestial kingdom? D&C 105:5. What is the connection between "the law of the celestial kingdom" and the ordinances and covenants of the temple? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Previous editions. The oldest surviving copy of D&C 105 is __. D&C 105 was first published in __. D&C 105 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 105 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 105: Related passages that interpret or shed light on D&C 105. Doctrinal references cited on this page. Historical references cited on this page. Other resources. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous section: D&C 104                         Next section: D&C 106

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