Doctrine and Covenants 107
Historical Context
Doctrine and Covenants 107 consists of several different revelations woven together that were first published in the 1835 Doctrine and Covenants. The first revelation was received on November 11, 1831, most likely in Hiram, Ohio. This portion of section 107 consists of verses 59–100. Joseph Smith revised this revelation prior to its publication in the 1835 Doctrine and Covenants, adding verses 61, 70, 73, 76–77, 88, 90, and 93–98. While as a whole, verses 59–100 address the needs of the Saints in Missouri, these verses also represent an important milestone in the development of the Saints’ understanding of the priesthood, particularly the Melchizedek, or higher, Priesthood. At a conference held around the time this revelation was received, Joseph Smith taught “that the order of the High priesthood is that they have power given them to seal up the Saints unto eternal life.” He added that “it was the privilege of every Elder present to be ordained to the High priesthood.”
Another part of section 107 was received on December 18, 1833, when Joseph Smith gave a blessing to his father and mother. Parts of this blessing are found in verses 53–55. This revelation speaks about the office of evangelist, or patriarch; links the practice of patriarchal blessings to the first patriarch, Adam; and reveals that Jesus Christ appeared in Adam-ondi-Ahman three years prior to the death of Adam. In the fall of 1835, Joseph added to the original blessing that he gave his parents before he included it in the 1835 Doctrine and Covenants.
The final part of section 107 that was revealed, constituting verses 1–58, was written sometime between March 1 and May 4, 1835. This period was around the time that the first Quorum of the Twelve Apostles in this dispensation was called, along with the original Presidency of the Seventy and many other members of the Seventy. We do not know exactly when the revelation was received, but it appears to have come in answer to several questions raised in a meeting of the Twelve held on February 27, 1835. In the meeting, Joseph Smith asked the Twelve to discuss the question “what importance is attached to the callings of these twelve apostles different from the other callings and offices of the church?” During the same meeting Joseph also taught the apostles that they “are called to a travelling high council to preside over all the churches of the saints.” Since Doctrine and Covenants 107 provides clarifications and answers to many of these questions, it was likely received after this time, but before the Twelve departed from Kirtland in May 1835 on their first mission.
Doctrine and Covenants 107 provides vital instructions to the governing quorums of the Church, including the First Presidency, the Quorum of the Twelve Apostles, the office and callings of the Seventy, and the Presiding Bishopric. The revelations that make up this section together constitute another milestone in the growing government of the Church. Earlier revelations established the governing structure for a branch of the Church (D&C 20) and the basic functions of the priesthood (D&C 13, 84), but section 107 establishes a structure of councils sufficient to govern a Church of thousands and eventually millions.
See “Historical Introduction,” Revelation, 11 November 1831–B [D&C 107 (partial)]; “Historical Introduction,” Appendix 5, Document 1. Blessing to Joseph Smith Sr. and Lucy Mack Smith, between circa 15 and 28 September 1835; and “Historical Introduction,” Instruction on Priesthood, between circa 1 March and circa 4 May 1835 [D&C 107].
Verse-by-Verse Commentary
D&C 107:1–6
1 There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.
2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.
3 Before his day it was called the Holy Priesthood, after the Order of the Son of God.
4 But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.
5 All other authorities or offices in the church are appendages to this priesthood.
6 But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood.
In an instruction on priesthood, read in the October 1840 General Conference, Joseph Smith provided further commentary on this passage, stating:
There are two priesthoods spoken of in the scriptures, viz, the Melchizedek and the Aaronic or Levitical[.] Although there are two priesthoods, yet the Melchizedek priesthood comprehends the Aaronic or Levitical priesthood and is the Grand head and holds the highest authority which pertains to the priesthood— the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth— and is the channel through which all knowledge, doctrine, the plan of salvation[,] and every important truth is revealed from heaven. Its institution was prior to “the foundation of this earth or the morning stars sang together or the sons of God shouted for joy,” it is the highest and holiest priesthood and is after the order of the Son [of] God, and all other priesthoods are only parts, ramifications, powers[,] and blessings belonging to the same and are held controlled and directed by it. It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth and through which he has continued to reveal himself to the children of men to the present time and through which he will make known his purposes to the end of time.
This quote indicates that the Aaronic Priesthood is considered an appendage of the Melchizedek Priesthood, which is the authority of Jesus Christ Himself. On another occasion, Joseph Smith taught simply, “All priesthood is Melchizedek; but there are different portions or degrees of it.”
D&C 107:7–12
7 The office of an elder comes under the priesthood of Melchizedek.
8 The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.
9 The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church.
10 High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member.
11 An elder has a right to officiate in his stead when the high priest is not present.
12 The high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present.
Every person ordained to an office in the Melchizedek Priesthood holds the same priesthood, regardless of their office or calling. Thus, the offices of elder, high priest, Seventy, and Apostle all hold the same priesthood. All officers of the Church, male or female, hold priesthood authority to operate within their calling. The “right of presidency” mentioned in verse 8 refers to the keys of the priesthood, or the authority to direct the work of the Church. In the modern Church “the Presidency of the High Priesthood” (D&C 107:9), or the First Presidency, holds all priesthood keys and has the right to direct all other Church officers who hold priesthood offices and priesthood authority, whether it be a group of elders or the Relief Society.
As noted in section 107, the work of the Melchizedek Priesthood is to administer in spiritual things (D&C 107:8, 12). This work contrasts with that of the Aaronic Priesthood, which is tasked with administering in “outward ordinances” (D&C 107:14) such as the sacrament, baptism, and so forth. Though the priesthood is hierarchical, with high priests occupying a position above the elders, it is not dictatorial. In a letter written to John S. Carter in April 1833, Joseph Smith taught, “the duty of a high priest is to administer spiritual and holy things and to hold communion with God but not to exercise monarchial government or to appoint meetings for the Elders without their consent[,] and again it is the high priests duty to be bet[t]er qualified to teach principles and doctrines than the Elder[,] for the office of Elders is an appendage to the high priesthood.”
D&C 107:13–17
13 The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.
14 Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances.
15 The bishopric is the presidency of this priesthood, and holds the keys or authority of the same.
16 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron.
17 But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood.
In the modern Church, the “bishopric” referred to in verse 15 is interpreted to refer to the Presiding Bishopric. In the Church today, local bishops hold the keys of the Aaronic Priesthood and preside over the Aaronic Priesthood holders in their ward or branch. Though the office of bishop is a part of the Aaronic Priesthood, in practice it is always held by a high priest who acts as the bishop and the presiding high priest over a ward. The revelation explains that high priests can function in the offices of the Aaronic Priesthood (D&C 107:10, 17).
As explained in verse 16, a literal descendant of Aaron has a “legal right” to the office of bishop, though this only refers to the office of bishop and not to the position of a ward bishop. A lineal connection to Aaron does not guarantee an appointment to the office of bishop; a candidate must still be worthy and receive their calling through the proper channels of authority (see commentary for D&C 68:13–21). For a literal descendant of Aaron to hold the office of Presiding Bishop, he must first be identified and found worthy by the First Presidency, who preside over the Aaronic Priesthood.
D&C 107:18–20
18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—
19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.
20 The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.
Currently only the presiding high priest (i.e., the president of the Church) can hold and exercise all the keys of the priesthood that the Lord has delegated to him as President of the Church. Similarly the modern Church believes that all members of the Church, who qualify, have the “privilege of receiving the mysteries of the kingdom of heaven” (D&C 107:19). For men to receive these mysteries, they must first be found worthy and receive the higher priesthood (D&C 84:33–39). Several years later, in Nauvoo, JS revealed that Women and men must both enter into the fulness of the everlasting covenant to receive these blessings (D&C 132:19–24). The promise is then given to both men and women that they may become part of the Church of the Firstborn (D&C 93:22) and receive the presence of the Father and the Son (D&C 107:19). Every person may receive these blessings as quickly as they can qualify.
The Aaronic Priesthood enables people to receive the higher blessings mentioned in verse 19 by administering the outward ordinances necessary to return to God, referred to here as the “letter of the gospel” (D&C 107:20). Ordinances such as baptism act as doorways for a deeper connection with God. For example, the cleansing baptism of fire comes upon people through the power of the Holy Ghost only after they are baptized. Implied in verse 20 is the teaching of Paul that “the letter killeth, but the spirit giveth life” (2 Corinthians 3:6). Going through the motions when it comes to the outward ordinances of the gospel, such as baptism and the covenants of the sacrament, does not produce exaltation.
D&C 107:21–26
21 Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods.
22 Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.
23 The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling.
24 And they form a quorum, equal in authority and power to the three presidents previously mentioned.
25 The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.
26 And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.
Verses 21–26 establish the three presiding quorums of the Church, specifically the First Presidency, the Quorum of the Twelve, and the Quorum of the Seventy. While this passage states several times that these quorums are “equal in authority and power,” this phrase does not mean that the Church is governed by three different but equal quorums. Elder Hyrum Smith and Janne M. Sjodhal explained, “It should be understood that this condition of equality could prevail only when the ranking quorum is no longer in existence, through death or otherwise. When the First Presidency becomes disorganized on the death of the President then the Apostles become the presiding quorum, or council of the Church, with all the power to organize again the First Presidency, when they fall back again as the second ranking quorum of the Church.” As time went on and the Church expanded, the number of stakes increased into the thousands, and the role of the Twelve increased in importance.
The phrase “chosen by the body” (D&C 107: 22) refers to when the First Presidency was organized at a council of high priests held in Amherst, Ohio, on January 25, 1832. At that time, the higher quorums of the Church—the Twelve, and the Seventy—were not yet restored. The “body” that sustained Joseph Smith as President of the Church consisted of the whole body of the priesthood of the Church present at the Amherst conference. After the Twelve and the Seventy were organized in 1835, the governing councils of the Church consisted of the First Presidency, the Quorum of the Twelve, and the Seventy. In our day, the “body” that sustains the new President of the Church is the Quorum of the Twelve. When a President of the Church dies, the First Presidency is dissolved and the Quorum of the Twelve becomes the highest governing quorum, making the president of the Twelve the highest presiding officer in the Church until a new President is sustained by the Twelve and set apart as the President of the Church. According to the pattern established by the Twelve, they sustain the most senior apostle to be the new Church president.
In our time, the process of choosing a new president of the Church has become fairly seamless. At the death of the president of the Church, the Twelve briefly become the presiding quorum only for a short time. The Twelve then sustain the new president of the Church. This process at first took several years following the death of Joseph Smith and Brigham Young, but has become a matter of days since Lorenzo Snow became the president of the Church. Several Church leaders have commented on how this process is not an election, but a sustaining. President Joseph Fielding Smith taught, ““There is no mystery about the choosing of the successor to the President of the Church. The Lord settled this a long time ago, and the senior apostle automatically becomes the presiding officer of the Church, and he is so sustained by the Council of the Twelve which becomes the presiding body of the Church when there is no First Presidency. The president is not elected, but he has to be sustained both by his brethren of the Council and by the members of the Church.”
President Spencer W. Kimball taught a similar principle when he said, “It is reassuring to know that [a new President is] . . . not elected through committees and conventions with all their conflicts, criticisms, and by the vote of men, but [is] called of God and then sustained by the people. . . The pattern divine allows for no errors, no conflicts, no ambitions, no ulterior motives. The Lord has reserved for himself the calling of his leaders over his church.” President Gordon B. Hinckley also testified, “At [the president of the Church’s] passing, that authority becomes operative in the senior Apostle, who is then named, set apart, and ordained a prophet and President by his associates of the Council of the Twelve. There is no electioneering. There is no campaigning. There is only the quiet and simple operation of a divine plan which provides inspired and tested leadership.”
D&C 107:27–32
27 And every decision made by either of these quorums must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—
28 A majority may form a quorum when circumstances render it impossible to be otherwise—
29 Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.
30 The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity;
31 Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord.
32 And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision.
The Lord’s directive in verse 27 that decisions in the presiding quorums must be unanimous does not mean that there is always absolute agreement. The leaders of the Church come from different backgrounds and bring different gifts and experience to their service. Though there can be spirited discussions among the leaders of the Church over the best course to pursue, Church leaders and members are instructed to seek unanimity in their counsels through a spirit of meekness and gentle persuasion (see D&C 121:41–43). When President Henry B. Eyring first witnessed a discussion among the leaders of the Church, he later recalled thinking, “This is the strangest . . . Here are the prophets of God, and they’re disagreeing in an openness that I had never seen in business . . . I watched this process of them disagreeing and I thought, ‘good heavens!’ It was more open than anything I had ever seen with all the groups I had seen in business.”
However, as the meeting went on, President Eyring witnessed what he later called a miracle. The Spirit began to work on every person in the room, and each came to see the right path, and a spirit of unity prevailed. “I saw the most incredible thing,” President Eyring recalled, “I have seen a miracle! I have seen unity!” But then he saw President Harold B. Lee, who was chairing the meeting, pause the discussion and say, “Wait a minute, I think we will bring this matter up again some other time. I sense there is someone in the room who is not yet settled.” When the meeting ended, President Eyring saw someone from the meeting thank President Lee for recognizing their feelings and holding off on making the decision. President Eyring was moved by what he saw, saying later, “This is what it claims to be. This is the true Church of Jesus Christ. Revelation is real, even in business settings.”
The Lord’s expectation of unanimity might slow the process of decision-making in the Church, but it is another indelible example of how the Holy Spirit helps lead and guide Church councils.
D&C 107:33–35
33 The Twelve are a Traveling Presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews.
34 The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, first unto the Gentiles and then to the Jews—
35 The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews.
In verses 33–35 the Lord establishes the Twelve and the Seventy primarily as traveling authorities and charges them “to regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews” (D&C 107:33–34). The Twelve were originally intended to act as a traveling high council, working to solve differences and problems in the branches of the Church that were not part of an organized stake and thus had no high council or stake presidency to assist them. As time went on and the Church expanded, the number of stakes increased into the thousands, and the role of the Twelve increased in importance.
Members of the Twelve spend much of their time traveling to assist in regulating and governing the work of the Church. President Boyd K. Packer, an apostle for several decades, gave this accounting of his travels: “I am no different from the Brethren of the Twelve . . . when I tell you that the records show I have been in Mexico and Central and South America more than 75 times, in Europe over 50 times, Canada 25 times, the islands of the Pacific 10 times, Asia 10 times, and Africa 4 times; also China twice; to Israel, Saudi Arabia, Bahrain, the Dominican Republic, India, Pakistan, Egypt, Indonesia, and many, many other places around the globe. Others have traveled even more than that.”
D&C 107:36–38
36 The standing high councils, at the stakes of Zion, form a quorum equal in authority in the affairs of the church, in all their decisions, to the quorum of the presidency, or to the traveling high council.
37 The high council in Zion form a quorum equal in authority in the affairs of the church, in all their decisions, to the councils of the Twelve at the stakes of Zion.
38 It is the duty of the traveling high council to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others.
Verses 36–37 state that the standing, or local, high councils in the Church are equal in authority to the Twelve and the Seventy, this statement must be taken in historical context. At the time this revelation was given, there were only two stake high councils, one in Ohio and one in Missouri. The high council in Kirtland was presided over by Joseph Smith and the members of the First Presidency (see D&C 102:3). The stake presidency in Zion was presided over by David Whitmer, William W. Phelps, and John Whitmer. The simple fact that there were only two high councils, with one led by the First Presidency, increased these councils’ importance in managing the affairs of the Church.
Today, stakes of the Church number in the thousands and exist on every continent except Antarctica. While stake presidencies and stake high councils play a vital role in the local communities in which they are found, they are not treated as a separate quorum on the same level of authority as the First Presidency, the Twelve, or the Seventy. This difference in authority does not undermine the importance of local stake high councils in any sense. As the Church has grown, distinguishing between “general” authorities, who have no specific area assigned to them, and “area” authorities, who act as a standing high council in their own communities, is important. Members of the Church are asked to sustain both the general officers and local authorities of the Church.
D&C 107:39–52
39 It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation—
40 The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.
41 This order was instituted in the days of Adam, and came down by lineage in the following manner:
42 From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam’s) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth;
43 Because he (Seth) was a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age.
44 Enos was ordained at the age of one hundred and thirty-four years and four months, by the hand of Adam.
45 God called upon Cainan in the wilderness in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was eighty-seven years old when he received his ordination.
46 Mahalaleel was four hundred and ninety-six years and seven days old when he was ordained by the hand of Adam, who also blessed him.
47 Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him.
48 Enoch was twenty-five years old when he was ordained under the hand of Adam; and he was sixty-five and Adam blessed him.
49 And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God three hundred and sixty-five years, making him four hundred and thirty years old when he was translated.
50 Methuselah was one hundred years old when he was ordained under the hand of Adam.
51 Lamech was thirty-two years old when he was ordained under the hand of Seth.
52 Noah was ten years old when he was ordained under the hand of Methuselah.
The Twelve are charged as part of their duties to seek out evangelists to serve in all the large branches of the Church (D&C 107:39). “This order of the priesthood” is the patriarchal priesthood, which Joseph Smith later explained more extensively and linked to the ordinances of the temple that were revealed in Nauvoo. The patriarchal order should be considered not as an order separate from the Melchizedek Priesthood, but as an appendage to the higher priesthood, like the Aaronic Priesthood. Evangelists are chosen to provide patriarchal blessings.
Joseph Smith taught, “An Evangelist is a Patriarch[,] even the oldest man of the blood of Joseph or of the seed of Abraham, wherever the Church of Christ is established in the Earth, there should be a Patriarch for the benefit of the posterity of the Saints as it was with Jacob, in giving his patriarchal blessing unto his sons.” In most stakes a stake patriarch provides these blessings. Patriarchal blessings are a great source of comfort, guidance, and connection for Latter-day Saints.
D&C 107:53–57
53 Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.
54 And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel.
55 And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever.
56 And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation.
57 These things were all written in the book of Enoch, and are to be testified of in due time.
Doctrine and Covenants 107:53–55 was originally received as a part of a blessing Joseph Smith Jr. gave to his father and mother on December 18, 1833. Joseph later revised the wording of the blessing in the fall of 1835. In the blessing, Joseph Jr. declared that his father was given the “keys of the patriarchal priesthood over the kingdom of God on earth.” This blessing is tied directly to Joseph Sr.’s ordination as the Patriarch to the Church in December 1834. The blessing also declared that Lucy Mack Smith “shall be a partaker with my father in all his patriarchal blessings.”
The blessing to Joseph Sr. begins with the words, “Blessed of the Lord is my father, for he shall stand in the midst of his posterity and shall be comforted by their blessings when he is old and bowed down with years, and shall be called a prince over them, and shall be numbered among those who hold the right of patriarchal priesthood, even the keys of that ministry: for he shall assemble together his posterity like unto Adam; and the assembly which he called shall be an ensample for my father, for this it is written of him.” The blessing continues with the text of Doctrine and Covenants 107:53–56 in full. Later the blessing mentions Lucy Mack Smith and reads in part:
So shall it be with my father: he shall be called a prince over his posterity, holding the keys of the patriarchal priesthood over the kingdom of God on earth, even the Church of the Latter Day Saints; and he shall sit in the general assembly of patriarchs, even in council with the Ancient of Days when he shall sit and all the patriarchs with him—and shall enjoy his right and authority under the direction of the Ancient of Days.
And blessed, also, is my mother, for she is a mother in Israel, and shall be a partaker with my father in all his patriarchal blessings.
Blessed is my mother, for her soul is ever filled with benevolence and philanthropy; and notwithstanding her age, she shall yet receive strength and be comforted in the midst of her house: and thus saith the Lord, She shall have eternal life.
Joseph Smith Sr. served as the Patriarch to the church until his death in 1840. As the eldest surviving Smith son, Hyrum Smith succeeded his father as patriarch to the church. The office of Patriarch to the Church continued to be passed down through Hyrum’s descendants until the death of Elder Eldred G. Smith in 2013. At the October 1979 General Conference, Eldred Smith was granted emeritus status, and with his death the office of Patriarch to the Church was discontinued. At the time Elder Smith was granted emeritus status, President N. Eldon Tanner explained the reason for the change, stating, “Because of the large increase in the number of stake patriarchs and the availability of patriarchal service throughout the world, we now designate Elder Eldred G. Smith as a Patriarch Emeritus, which means that he is honorably relieved of all duties and responsibilities pertaining to the office of Patriarch to the Church.” Patriarchs who serve in stakes around the globe now carry on the work first started in this dispensation by Joseph Smith Sr.
D&C 107:58–67
58 It is the duty of the Twelve, also, to ordain and set in order all the other officers of the church, agreeable to the revelation which says:
59 To the church of Christ in the land of Zion, in addition to the church laws respecting church business—
60 Verily, I say unto you, saith the Lord of Hosts, there must needs be presiding elders to preside over those who are of the office of an elder;
61 And also priests to preside over those who are of the office of a priest;
62 And also teachers to preside over those who are of the office of a teacher, in like manner, and also the deacons—
63 Wherefore, from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church.
64 Then comes the High Priesthood, which is the greatest of all.
65 Wherefore, it must needs be that one be appointed of the High Priesthood to preside over the priesthood, and he shall be called President of the High Priesthood of the Church;
66 Or, in other words, the Presiding High Priest over the High Priesthood of the Church.
67 From the same comes the administering of ordinances and blessings upon the church, by the laying on of the hands.
Verse 58 in Doctrine and Covenants 107 marks the beginning of an additional revelation that Joseph originally received in Hiram, Ohio, on November 11, 1831. Parts of this revelation—specifically verses 61, 70, 73, 76–77, 88, 90, 93, and 98—were published in a separate section in the 1835 edition of the Doctrine and Covenants. Most of the content of this additional revelation concerns the role of a bishop and its relationship to the lineal descendants of Aaron (see commentary on D&C 68:13–21).
Verses 58–67 establish the basic principle that quorums of the priesthood are generally presided over by those who hold the same office as the members of a particular quorum, elders over elders, deacons over deacons, and so forth. In the modern Church, a notable exception to this rule is the priests quorum, which is presided over by a ward’s bishop, who in turn acts as the presiding officer for the Aaronic Priesthood (D&C 107:88). Elder Quentin L. Cook explained:
The bishop has a paramount role in serving as a shepherd to guide the rising generation, including young single adults, to Jesus Christ . . . The bishopric supports parents in watching over and nurturing children and youth in the ward. The bishop and ward Young Women president counsel together. You might ask, “Why is the bishop directed to spend so much time with the youth?” The Lord has organized His Church to accomplish crucial priorities. Accordingly, the organization of His Church has a structure in which the bishop has a dual responsibility. He has doctrinal responsibility for the ward as a whole, but he also has specific doctrinal responsibility for the priests quorum.
In a similar vein, President Russell M. Nelson taught bishoprics that their “first and foremost responsibility is to care for the young men and young women of [their] ward.”
D&C 107:68–76
68 Wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things;
69 Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron;
70 For unless he is a literal descendant of Aaron he cannot hold the keys of that priesthood.
71 Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth;
72 And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church.
73 This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek.
74 Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders of Zion are enlarged and it becomes necessary to have other bishops or judges in Zion or elsewhere.
75 And inasmuch as there are other bishops appointed they shall act in the same office.
76 But a literal descendant of Aaron has a legal right to the presidency of this priesthood, to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek, is tried, to sit as a judge in Israel.
Verses 68–76 contain extensive instructions to the bishops of the Church. At the time this revelation was received, the use of the term bishop referred to the role of what we would now call the Presiding Bishop in the Church. Verse 75 points out that if other bishops are called, the same instructions apply to them as well. Today thousands of bishops serve throughout the Church. The Presiding Bishopric plays a vital role in the Church’s mission, especially in the temporal affairs of the Church. Elder Quentin L. Cook summarized the responsibilities of local bishops in the modern Church as follows:
“The bishop has five principal responsibilities in presiding over a ward:
- He is the presiding high priest in the ward.
- He is president of the Aaronic Priesthood.
- He is a common judge.
- He coordinates the work of salvation and exaltation, including caring for those in need.
- And he oversees records, finances, and the use of the meetinghouse.
In his role as presiding high priest, the bishop is the ward’s ‘spiritual leader.’ He is a ‘faithful disciple of Jesus Christ.’”
D&C 107:77–84
77 And the decision of either of these councils, agreeable to the commandment which says:
78 Again, verily, I say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood.
79 And the Presidency of the council of the High Priesthood shall have power to call other high priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood and its counselors shall have power to decide upon testimony according to the laws of the church.
80 And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters.
81 There is not any person belonging to the church who is exempt from this council of the church.
82 And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood;
83 And their decision upon his head shall be an end of controversy concerning him.
84 Thus, none shall be exempted from the justice and the laws of God, that all things may be done in order and in solemnity before him, according to truth and righteousness.
No person in the Church, not even a member of the First Presidency, is exempt from the justice and laws of God (D&C 107:84). Verse 82 explains that if a member of the First Presidency is found in transgression, he should be tried before “the common council of the church.” The head of this “common council” is the head of the “common judges” (D&C 107:74) in Israel, or the Presiding Bishop of the Church. President Joseph Fielding Smith explained, “The bishop is a common judge in Israel, and members are amenable to his jurisdiction. In case of an accusation made against one of the First Presidency, the case would be tried before the presiding bishop and a council of high priests.” John A. Widtsoe called this bishop’s council “a tribunal extraordinary, from which there is no appeal, to be convened if it should be necessary to try a member of the First Presidency.”
Throughout the history of the Church, several members of the First Presidency have been brought before a common council. In August 1834, after the members of Zion’s Camp returned from their march to Missouri, Sylvester Smith (no relation to Joseph Smith) accused President Joseph Smith of improper conduct during their journey. George A. Smith, who also traveled with Zion’s Camp, remembered the circumstances that led to the trial:
I remember well in Zion’s Camp, Levi W. Hancock made a fife, from a joint of sweet elder, Sylvester Smith marched his company to the music of that fife. That fife may be considered almost the introduction of martial music among the “Mormons.” A dog came out and barked, when Sylvester Smith was going to kill the dog. Joseph said he was a good watch dog, Sylvester became wrathy and threatened; finally Joseph reproved him sharply, showing him that such a spirit would not conquer or control the human family, that he must get rid of it, and predicted that if he did not get rid of it, the day would come when a dog would gnaw his flesh, and he [would] not have the power to resist it.
Some months after the return to Kirtland, Sylvester Smith preferred a charge against Joseph the Prophet, for having prophesied lies in the name of the Lord, and undertook to substantiate that charge on the ground that the Prophet had said a dog should bite him, if he did not get rid of that spirit, when he had not power to resist. They were three days and parts of nights, with the High Council in Kirtland, in investigating this charge; one person spoke three hours in behalf of the Prophet. Sylvester published a confession which can be seen in the Church History, acknowledging his fault.
Oliver Cowdery, David Whitmer, and Frederick G. Williams were also tried in front of a common council.
D&C 107:85–92
85 And again, verily I say unto you, the duty of a president over the office of a deacon is to preside over twelve deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants.
86 And also the duty of the president over the office of the teachers is to preside over twenty-four of the teachers, and to sit in council with them, teaching them the duties of their office, as given in the covenants.
87 Also the duty of the president over the Priesthood of Aaron is to preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as is given in the covenants—
88 This president is to be a bishop; for this is one of the duties of this priesthood.
89 Again, the duty of the president over the office of elders is to preside over ninety-six elders, and to sit in council with them, and to teach them according to the covenants.
90 This presidency is a distinct one from that of the seventy, and is designed for those who do not travel into all the world.
91 And again, the duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses—
92 Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church.
The Lord specifies the duties of presidents and the general sizes of quorums for deacons, teachers, priests, and elders in the Church. All presidents are directed to “sit in council” with the members of their quorum, seeking insights and revelation from all quorum members (D&C 107:85–87, 89). This direction emphasizes the principle that presiding officers are not expected to dominate their quorums, but to lead wisely and serve those that they lead. Elder David A. Bednar taught, “I believe the gift of discernment operates more effectively when we’re listening as opposed to when we’re talking.”
In verse 91, the highest presiding officer in the Church (the President) is compared to Moses—not to Christ—because like Moses, the President of the Church ultimately serves under the direction of the Lord. The President of the Church, a modern prophet, presides over modern Israel with all of the gifts, powers, and priesthood held anciently by Moses. When President Gordon B. Hinckley was asked by broadcaster Larry King point blank, “What is your role? You’re the leader of a major religion. What’s your role?” President Hinckley replied, “My role is to declare doctrine. My role is to stand as an example before the people. My role is to be a voice in defense of the truth. My role is to stand as a conservator of those values which are important in our civilization and our society. My role is to lead.”
D&C 107:93–100
93 And it is according to the vision showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the seventy;
94 And the seventh president of these presidents is to preside over the six;
95 And these seven presidents are to choose other seventy besides the first seventy to whom they belong, and are to preside over them;
96 And also other seventy, until seven times seventy, if the labor in the vineyard of necessity requires it.
97 And these seventy are to be traveling ministers, unto the Gentiles first and also unto the Jews.
98 Whereas other officers of the church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow, notwithstanding they may hold as high and responsible offices in the church.
99 Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence.
100 He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved shall not be counted worthy to stand. Even so. Amen.
The end of section 107 references a “vision showing the order of the Seventy” (D&C 107:93). We do not have a record of this vision, but the reference underscores the fact that God established the government of the Church by revelation. At a meeting on February 14, 1835, the Twelve Apostles received their calling. During the meeting, Joseph Smith declared that he had called the meeting because “God had commanded it and it was made known to him by vision.” Joseph Young, who was called as one of the Presidents of the Seventy around the same time, later recalled that a week before the meeting on February 14, Joseph Smith had told him and Brigham Young that he (Joseph Smith) had received a revelation to appoint Twelve Apostles and to designate the Seventy.
The phrase “the vision showing the order of the Seventy” from verse 93 led Elder Orson F. Whitney to reason:
Now, if he [Joseph Smith] saw the Seventies in vision, why not the Apostles? Why not the First Presidency? Why not the stakes and wards, with their presiding officers, and even the auxiliary organizations? Who can say that he did not see them? Who can say that these quorums of the Priesthood, these auxiliary societies and associations, the Church of God in its entirety as it exists upon the earth, are not a reflex of the Church of God in heaven, so far as it is adapted to our present conditions, so far as it has been found necessary to organize it here; the eventual outcome to be a perfect Church, corresponding in every particular to the Church of the First Born; and this that the will of God may be done upon earth even as it is done in heaven?
Footnotes
