Doctrine and Covenants 42
Historical Context
In a revelation from the Lord, Joseph Smith was told to move to Ohio and “there I shall give unto you my law” (D&C 38:32). The day Joseph arrived in Ohio he received another revelation promising him that “by the prayer of your faith ye shall receive my law, that ye may know how to govern my church and have all things right before me” (D&C 41:3). Less than a week later, Joseph Smith received another revelation in the presence of twelve elders. When Church Historian John Whitmer recorded the revelation, he entitled it “The Laws of the Church of Christ.” The title was later shortened to “the Law.” Shortly after he received the first section of the Law, Joseph Smith wrote to his friend Martin Harris, instructing him to “come here as soon as you can” and informing him, “We have received the laws of the Kingdom, since we came here and the Disciples in these parts have received them gladly.”
Several early manuscripts of this revelation have survived. The way the revelation was recorded suggests that “the Law” was originally a compilation of five different revelations received in response to questions posed by the elders present at the meeting. The Church originally thought of just the second section, consisted of D&C 42:11-69 as “the law,” but in time the entirety of section 42 became known by that title. Joseph Smith received revelatory answers to their questions, ending each section with the words, “Even so. Amen.” John Whitmer’s copy of the revelation found in Revelation Book 1 includes the questions asked by the elders prior to each section of the revelation: “First, Shall the Church come together into one place or continue in separate establishments?” Second, the elders asked about “the law regulating the Church in her present situation till the time of her gathering.” The third question centered on “How the Elders are to dispose of their families while they are proclaiming repentance or are otherwise engaged in the service of the Church.” The fourth question concerned the relationship of the Saints with their neighbors of other faiths, asking, “How far it is the will of the Lord that we should have dealing with the world & how we should conduct our dealings with them[?]” Finally, the elders inquired about how to best help the Saints who had been commanded to gather to Kirtland from the East, asking, “What preparations we shall make for our brethren from the East & where & how[?].” The instructions that came as responses to these questions constitute verses 1–72 of section 42.
On February 23, Joseph Smith met with seven elders to inquire “how the elders of the Church are to act upon the points of the Law given by Jesus Christ to the Church.” The revelation received on this occasion added three more sections to the Law, making eight in total. The sixth part of the law was prefaced “A commandment how to act in cases of adultery” and covers verses 74–77 in the present text. The remaining sections of the Law were simply “points of the law” and cover verses 78–93 of section 42.
The centerpiece of the Law is the second section, which reiterates and expands on the Ten Commandments given in the book of Exodus (D&C 42:18-29; Exodus 20:1–17). The second section then introduces the law of consecration (D&C 42:30–42), which is designed to help the poor and the needy gather and find blessings within the kingdom. The Kirtland Saints were already experimenting with consecration before Joseph Smith arrived, and the revelation’s focus on this principle appears to have been in answer to the Saints’ earnest inquiries. In 1830, before he converted to the Church, Sidney Rigdon stated at a gathering that “our pretension to follow the apostles in all their New Testament teachings, required a community of goods; that as they established this order in the model church at Jerusalem, we were bound to imitate their example.”
The law of consecration became a major focus of the following revelations given to Joseph Smith. Estimating conservatively, at least twenty-four revelations in the Doctrine and Covenants concern themselves directly with consecration and the Lord’s directions to implement the practice. Doctrine and Covenants 42 provides the foundational principles to carry out one of the most important missions of the Church, “caring for those in need.”
“Historical Introduction,” Revelation, 9 February 1831 [D&C 42:1–72]
“Historical Introduction,” Revelation, 23 February 1831 [D&C 42:74–93]
Verse-by-Verse Commentary
D&C 42:1–10
1 Hearken, O ye elders of my church, who have assembled yourselves together in my name, even Jesus Christ the Son of the living God, the Savior of the world; inasmuch as ye believe on my name and keep my commandments.
2 Again I say unto you, hearken and hear and obey the law which I shall give unto you.
3 For verily I say, as ye have assembled yourselves together according to the commandment wherewith I commanded you, and are agreed as touching this one thing, and have asked the Father in my name, even so ye shall receive.
4 Behold, verily I say unto you, I give unto you this first commandment, that ye shall go forth in my name, every one of you, excepting my servants Joseph Smith, Jun., and Sidney Rigdon.
5 And I give unto them a commandment that they shall go forth for a little season, and it shall be given by the power of the Spirit when they shall return.
6 And ye shall go forth in the power of my Spirit, preaching my gospel, two by two, in my name, lifting up your voices as with the sound of a trump, declaring my word like unto angels of God.
7 And ye shall go forth baptizing with water, saying: Repent ye, repent ye, for the kingdom of heaven is at hand.
8 And from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you ye shall build up my church in every region—
9 Until the time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that ye may be gathered in one, that ye may be my people and I will be your God.
10 And again, I say unto you, that my servant Edward Partridge shall stand in the office whereunto I have appointed him. And it shall come to pass, that if he transgress another shall be appointed in his stead. Even so. Amen.
Verses 1–10 of the revelation came in answer to the Saints’ questions about the nature of the gathering. Specifically, they had asked if Church members should gather to only one location or remain in separate settlements. The Lord instructs the elders to go forth into the “regions westward” and “build up my church in every region” (D&C 42:8). For the first time in the Doctrine and Covenants, the Lord makes mention of the city of the New Jerusalem. The New Jerusalem, also called Zion, is described in the Book of Mormon as “a new Jerusalem which shall be built up upon this land, unto the remnant of the seed of Joseph” (Ether 12:6). In a revelation given only a few months prior, the Lord gave the first hint of the city’s location when He revealed that the city would be built “on the borders by the Lamanites” (D&C 28:9), or near what was then the boundary of the United States.
Before Joseph Smith arrived in Ohio, he was engaged in translation of the book of Genesis, which revealed further details about the New Jerusalem. In a prophecy given to the ancient prophet Enoch, the Lord promised that in the latter days He would send forth righteousness and truth “to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem” (Moses 7:62).
Even as Joseph Smith was in Ohio receiving the Law of the Church, Oliver Cowdery was continuing his journey westward toward the U. S. border, eventually arriving in Missouri. A few months after Oliver’s arrival, Joseph Smith and several elders of the Church were called upon to travel to Missouri, where the location of the New Jerusalem was designated as Independence, Missouri (D&C 57:2).
D&C 42:11–17
11 Again I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.
12 And again, the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel.
13 And they shall observe the covenants and church articles to do them, and these shall be their teachings, as they shall be directed by the Spirit.
14 And the Spirit shall be given unto you by the prayer of faith; and if ye receive not the Spirit ye shall not teach.
15 And all this ye shall observe to do as I have commanded concerning your teaching, until the fulness of my scriptures is given.
16 And as ye shall lift up your voices by the Comforter, ye shall speak and prophesy as seemeth me good;
17 For, behold, the Comforter knoweth all things, and beareth record of the Father and of the Son.
The second part of the Law came in answer to the question of what is “the law regulating the Church in her present situation until the time of her gathering.” It discusses nine different topics and consists of D&C 42:11-69. The first part of the law could be designated as the law of teaching and authority. The Lord specifies that those who teach and preach in the Church must be ordained by one who has authority (D&C 42:11). The use of ordained here is analogous to the way “set apart” is used in the Church today and it applied to both men and women who were called to teach (D&C 25:7). The men and women called to teach in the Church were expected to draw their instruction primarily from the scriptural canon, which at the time consisted of the Bible and the Book of Mormon. The Lord also instructs that teachings shall be drawn from the articles and covenants; these are the revelations He was giving to the latter-day prophets of the Church. Parts of these revelations would eventually join the canon as the Doctrine and Covenants and the Pearl of Great Price.
These instructions remain as vital to the Church today as they were in the period of the early Restoration. Remembering them will benefit both members of the Church and our larger society. Elder D. Todd Christofferson warned, “Today the Bible and other scripture are readily at hand, yet there is a growing scriptural illiteracy because people will not open the books.” Explaining the importance of the scriptural canon, he added, “Scripture tutors us in principles and moral values essential to maintaining civil society, including integrity, responsibility, selflessness, fidelity, and charity. In scripture, we find vivid portrayals of the blessings that come from honoring true principles, as well as the tragedies that befall when individuals and civilizations discard them. Where scriptural truths are ignored or abandoned, the essential moral core of society disintegrates and decay is close behind. In time, nothing is left to sustain the institutions that sustain society.”
D&C 42:18–29
18 And now, behold, I speak unto the church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come.
19 And again, I say, thou shalt not kill; but he that killeth shall die.
20 Thou shalt not steal; and he that stealeth and will not repent shall be cast out.
21 Thou shalt not lie; he that lieth and will not repent shall be cast out.
22 Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else.
23 And he that looketh upon a woman to lust after her shall deny the faith, and shall not have the Spirit; and if he repents not he shall be cast out.
24 Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out.
25 But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive;
26 But if he doeth it again, he shall not be forgiven, but shall be cast out.
27 Thou shalt not speak evil of thy neighbor, nor do him any harm.
28 Thou knowest my laws concerning these things are given in my scriptures; he that sinneth and repenteth not shall be cast out.
29 If thou lovest me thou shalt serve me and keep all my commandments.
This section of the Law gives commandments to the Church. The commandments here are closely aligned with the Ten Commandments presented to the Israelites in Exodus 20. At the same time, the commandments given in Doctrine and Covenants 42 are a renewal of the law, declared again in the latter days. The Ten Commandments were part of a preparatory law delivered by Moses and later fulfilled by Jesus Christ (see Matthew 5:21–22, 27–28; 3 Nephi 15:2–9; Romans 13:8–10). Though the Ten Commandments were part of the preparatory law, the principles the commandments were based on are eternal, and they were renewed through this revelation to Joseph Smith. The commandments given here also expound and provide further explanation on how the law works.
For instance, in these verses the Lord declares that “he that kills shall not have forgiveness in this world, nor in the world to come” (D&C 42:18). Using other scriptures for a larger context, the word killing as used here does not refer to self-defense, legal executions, or lives taken in the course of military service. Rather, it refers to “the shedding of innocent blood” (Alma 39:5). Murderers cannot be saved from the pains of their suffering until the Resurrection. The scriptures speak of murder as an unforgiveable sin that may be pardoned. The unpardonable sin—denial of the Holy Ghost—is later defined clearly in Doctrine and Covenants 76:32–35. Murderers can be pardoned through the Atonement of Jesus Christ once they have answered the full demands of justice.
Speaking on this subject, the Prophet Joseph Smith taught, “A murderer, for instance, one that sheds innocent blood, cannot have forgiveness. David sought repentance at the hand of God carefully, with tears for the murder of Uriah, but he could only get it through hell; he got a promise that his soul should not be left in hell. . . . This is the case with murderers.” At a different time, the Prophet added, “If the ministers of religion had a proper understanding of the doctrine of eternal judgment, they would not be found attending the man who had forfeited his life to the injured laws of his country by shedding innocent blood; for such characters cannot be forgiven, until they have paid the last farthing. The prayers of all the ministers in the world could never close the gates of hell against a murderer.”
D&C 42:30
30 And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken.
Doctrine and Covenants 42:30–42 constitute the first instructions given in this dispensation concerning the law of consecration. In some ways, consecration began in the Church as a grassroots effort. When Joseph Smith arrived in Kirtland he found new converts already attempting to implement a form of communal living. One contemporary observer outside of the Church noted, “Isaac Morley had contended that in order to restore the ancient order of things in the Church of Christ, it was necessary that there should be a community of goods among the brethren; and accordingly a number of them removed to his house and farm, and built houses and worked and lived together, and composed what is here called the ‘Big Family,’ which at this time consisted of 50 or 60, old and young.”
The “family” and other new converts in Kirtland launched these efforts out of a sincere desire to adhere to the scriptures, but a lack of specific direction caused problems to emerge almost immediately. Church Historian John Whitmer recorded, “The disciples had all things in common, and were going to destruction very fast as to temporal things. . . . Therefore they would take each other’s clothes and other property and use it without leave, which brought on confusion.” When Joseph Smith arrived in Kirtland in February 1831, a number of members clamored to know the Lord’s will concerning the practice of communal living. It is likely in response to these requests, the Lord provided these instructions, which revealed the foundational principles of consecration.
The most basic approach to understanding consecration is to examine the meaning of the word itself and how it was used in the time of the early Restoration. An 1828 dictionary defined consecration as “the act or ceremony of separating from a common to a sacred use.” The entry further adds, “Consecration does not make a person or a thing holy, but declares it to be sacred, that is, devoted to God or to divine service.” This is a broad definition of the term but is perhaps the most useful in comprehending the wide range of practical applications of the law of consecration. Throughout the history of the Church, the terms law of consecration and united order both refer to attempts to devote the Church’s temporal and spiritual resources to assisting the poor and needy. In practice, these attempts took many forms. While for the early Saints in Kirtland or Nauvoo the law of consecration was markedly different than today’s practice, Saints in all ages make a covenant to offer their resources to the sacred use of God’s kingdom.
D&C 42:31–33
31 And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose.
32 And it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties of my church, that they cannot be taken from the church, agreeable to my commandments, every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family.
33 And again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants.
The Lord’s instructions for consecration begin, “Behold thou shalt consecrate all thy properties that which thou hast unto me with a covenant and deed which cannot be broken and they shall be laid before the Bishop of my church.” The inclusion of the word “all” leads the reader to believe that every single item of an individual’s property must be turned over to priesthood leaders. The Prophet and his associates clarified this wording in later revisions of the revelation, most significantly in the 1835 edition of the Doctrine and Covenants, which changed the passage to instruct the Saints to “consecrate of thy properties.” The change in wording first appeared in The Evening and Morning Star, July 1832. It has remained consistent in every published version of the revelation down to the present day. Consecration of properties denotes a sacrifice of resources to benefit the poor but leads away from a completely communal interpretation of the law, which would require all property to be given to the Church.
This clarification is further supported by the next item of instruction the Lord provides in the revelation, directives for the priesthood leaders administering the law. Priesthood leaders must provide a stewardship that allows participants to be stewards over their “own property, or that which he has received by consecration, as much as is sufficient for himself and family” (D&C 42:32). Additional revelations confirmed that while unity was a primary goal of the law, equality was a relative term. After receiving the Lord’s counsel in the earliest copies of the revelation, Church leaders provided stewardships not only according to the needs and wants of an individual or family.
When the revelation was first published in the 1835 edition of the Doctrine and Covenants, the Prophet was inspired to add the phrase “according to his circumstances.” He also added provisions that clarified that if an individual chose to no longer participate in the law, they retained their stewardship but could not reclaim what was consecrated (D&C 42:37; 51:5). Private ownership of property and voluntary participation served as key principles of the law from the start. Joseph Smith and other Church leaders wrote in an 1833 letter, “Every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the Bishop. . . . The matter of consecration must be done by mutual consent of both parties.”
See Griffiths, “A Covenant and A Deed Which Cannot Be Broken,” 2016.
D&C 42:34–38
34 Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council;
35 And for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed—
36 That my covenant people may be gathered in one in that day when I shall come to my temple. And this I do for the salvation of my people.
37 And it shall come to pass, that he that sinneth and repenteth not shall be cast out of the church, and shall not receive again that which he has consecrated unto the poor and the needy of my church, or in other words, unto me—
38 For inasmuch as ye do it unto the least of these, ye do it unto me.
Another key component of the law consisted of the use of surpluses to provide for “a storehouse, to administer to the poor and the needy” and also for purchasing land, “building houses of worship,” and “building up of the New Jerusalem” (D&C 42:34–35). Other revelations instruct that the storehouse be directed under the hands of a bishop or Church agents “appointed by the voice of the church” (D&C 51:12–13). The storehouse was “common property of the whole church” with every individual improving on their “talents”—a word denoting both the New Testament currency and the gifts and abilities given by the Lord (D&C 82:18). An undergirding motivation for the law was the need for the Saints to sacrifice in order to build a faithful community with the New Jerusalem on their spiritual horizons.
While today the Church operates a number of bishops’ storehouses around the world that are intended to help provide for the poor and needy, the resources available through consecration are much larger than can be contained in a few buildings. President Thomas S. Monson taught, “The Lord’s storehouse includes the time, talents, skills, compassion, consecrated material, and financial means of faithful Church members. These resources are available to the bishop in assisting those in need.”
See Griffiths, “A Covenant and A Deed Which Cannot Be Broken,” 2016.
D&C 42:39–42
39 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.
40 And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands;
41 And let all things be done in cleanliness before me.
42 Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer.
The Lord commanded the Saints to avoid pride, to be modest in dress, and to be clean (D&C 42:40–41). The revelation also commanded the Saints to avoid idleness, warning “he that is idle shall not eat the bread nor wear the garments of the laborer” (D&C 42:42). By no means do these statements represent a comprehensive treatment of all of the Lord’s commandments to early Saints concerning consecration. Our aim here is simply to provide a summary of the key principles of the law.
These principles have remained consistent throughout the history of the Church. Since 1831, successive generations of Church leadership have applied them in a wide variety of circumstances. This adaptation is logical given the varied situations in which the Saints have found themselves, from times when the entire Church membership consisted of a handful of people to today, when millions of Saints live in diverse places around the globe. But in all circumstances, the basic concepts and principles the Lord revealed in 1831 remain the same. President J. Reuben Clark succinctly captured the essence of consecration when he taught, “The basic principle of all the revelations on [the law of consecration] is that everything we have belongs to the Lord; therefore, the Lord may call upon us for any and all of the property which we have, because it belongs to him. This, I repeat, is the basic principle.”
D&C 42:43–52
43 And whosoever among you are sick, and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy.
44 And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me.
45 Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection.
46 And it shall come to pass that those that die in me shall not taste of death, for it shall be sweet unto them;
47 And they that die not in me, wo unto them, for their death is bitter.
48 And again, it shall come to pass that he that hath faith in me to be healed, and is not appointed unto death, shall be healed.
49 He who hath faith to see shall see.
50 He who hath faith to hear shall hear.
51 The lame who hath faith to leap shall leap.
52 And they who have not faith to do these things, but believe in me, have power to become my sons; and inasmuch as they break not my laws thou shalt bear their infirmities.
Doctrine and Covenants 42:43–52 could be titled the Law of Sickness and Healing. Miracles of healing are often included in the scriptures as signs manifest among the followers of Jesus Christ (Matthew 10:1; 3 Nephi 17:9). More complicated are situations in which faith is manifest and people are not healed. The Lord specifies that those with faith can be healed, as long as they are not “appointed unto death” (D&C 42:48). There are instances in which the worthiness and faith of all involved are sufficient, but it is simply time for the person to move on to the next life.
President Dieter F. Uchtdorf counseled concerning the power and limits of faith: “Faith is powerful, and often it does result in miracles. But no matter how much faith we have, there are two things faith cannot do. For one, it cannot violate another person’s agency. . . . God will invite, persuade. God will reach out tirelessly with love and inspiration and encouragement. But God will never compel—that would undermine His great plan for our eternal growth.” Pertaining to those who may be appointed to die, President Uchtdorf taught, “The second thing faith cannot do is force our will upon God. We cannot force God to comply with our desires—no matter how right we think we are or how sincerely we pray.”
D&C 42:53–60
53 Thou shalt stand in the place of thy stewardship.
54 Thou shalt not take thy brother’s garment; thou shalt pay for that which thou shalt receive of thy brother.
55 And if thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse, that all things may be done according to that which I have said.
56 Thou shalt ask, and my scriptures shall be given as I have appointed, and they shall be preserved in safety;
57 And it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full.
58 And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people.
59 Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church;
60 And he that doeth according to these things shall be saved, and he that doeth them not shall be damned if he so continue.
Do Latter-day Saints still live the law of consecration? Commitment to the law remains one of the covenants made as part of the temple ordinances. While the law of tithing was revealed in 1838 and became an important element of Church practice, it did not replace or cause a repeal of the law of consecration. Consecration was always a more holistic law encompassing all areas of life, not just finance. President Gordon B. Hinckley said bluntly, “The law of sacrifice and the law of consecration were not done away with and are still in effect.”
Though the titles and initiatives of consecration have changed, the principles remain consistent. President Henry B. Eyring taught,
[The Lord] has invited His children to consecrate their time, their means, and themselves to join with Him in serving others. His way of helping has at times been called living the law of consecration. In another period His way was called the united order. In our time it is called the Church welfare program. The names and the details of operation are changed to fit the needs and conditions of people. But always the Lord’s way to help those in temporal need requires people who out of love have consecrated themselves and what they have to God and to His work.
One illustration of the power and limits of faith in matters of healing is found in Jesse Knight’s story. Jesse Knight was the scion of one of the most famous families in Church history, the son of Newel and Lydia Knight, early stalwarts in the Church. Despite his illustrious heritage, as a young man living in the Utah Territory, Jesse found himself estranged from the Church. He was uninterested in actively serving in it, and he was seemingly destined to lead a life outside of the faith. Jesse’s religious awakening came when his youngest daughter, Jennie, became deathly ill. The water on Jesse’s ranch had been contaminated by a dead rat. Jennie, who was only two years old, ran such a high fever that doctors told the Knights she would soon pass away.
When his wife, Amanda, decided to call the local elders from the Church, Jesse stopped her saying, “No, it would be hypocritical, now that the doctors have given her up, for me to resort to such a thing,” adding, “I have no faith in the Church.” Amanda replied, “I have, and think my feelings should have consideration at such a serious moment.” Jessie backed down and the elders soon arrived. After they gave Jennie a blessing she immediately rose up from her bed and commented on the flowers placed in the window. She made a full recovery, but another of the Knights’ children, eighteen-year-old Minnie, soon became very ill. Minnie told her parents that when Jennie became ill, she had prayed and asked God to take her life and spare her sister’s. She believed she would die thirty days from the time she became sick and, true to her prompting, passed away thirty days later. She was the only child of the Knights who had been baptized.
Jesse was twisted in knots by the miraculous healing of one of his daughters, followed so soon by the loss of another. He remembered that when Minnie was a baby she had become deathly ill with diphtheria. At the time, Jessie had promised God that if his daughter was spared, he would return to Church and serve faithfully. She was healed, but in the following years he did not keep his promise. Reflecting on her death, he wrote, “How keenly I felt the justice of her being taken from us!” He pleaded with God for forgiveness, later writing, “My prayer was answered and I received a testimony.” Jesse was left to acknowledge that the faith of Amanda to call the elders and the specific prayer of faith of Minnie produced a desirable outcome. Yet Minnie, seemingly appointed to death, was not saved. The entire family received a difficult lesson on the nature of faith and healing. From that time forward, Jesse lived as a committed Latter-day Saint, as did his family. Another of his daughters, Inez, even became one of the Church’s first two female missionaries.
D&C 42:61–69
61 If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal.
62 Thou shalt ask, and it shall be revealed unto you in mine own due time where the New Jerusalem shall be built.
63 And behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south.
64 And even now, let him that goeth to the east teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of secret combinations.
65 Behold, thou shalt observe all these things, and great shall be thy reward; for unto you it is given to know the mysteries of the kingdom, but unto the world it is not given to know them.
66 Ye shall observe the laws which ye have received and be faithful.
67 And ye shall hereafter receive church covenants, such as shall be sufficient to establish you, both here and in the New Jerusalem.
68 Therefore, he that lacketh wisdom, let him ask of me, and I will give him liberally and upbraid him not.
69 Lift up your hearts and rejoice, for unto you the kingdom, or in other words, the keys of the church have been given. Even so. Amen.
The Lord promises Joseph and the Saints further revelation that they may know the “mysteries and peaceable things” of the kingdom (D&C 42:61). He also promises to make covenants that will allow the Saints to be established in Ohio and in the New Jerusalem. For the next seven years, the Church was administered through two primary centers, Kirtland, Ohio, and different points in Missouri. During this time the majority of the revelations found in the Doctrine and Covenants were received; these revelations comprise sections 41 through 123. As the Lord promised, these revelations unfolded the basic mysteries and knowledge necessary to operate the Church. More revelations came later during the Nauvoo period and during the leadership of the subsequent presidents of the Church, but the Ohio and Missouri revelations provide the foundation upon which the later Church was built.
Among the most vital of these revelations was the restoration of priesthood keys given to restore the Church and kingdom of God, which are here defined as the same thing (D&C 42:69). Joseph Smith taught that “the fundamental principles, government, and doctrine of the church are vested in the keys of the kingdom.”
D&C 42:70–73
70 The priests and teachers shall have their stewardships, even as the members.
71 And the elders or high priests who are appointed to assist the bishop as counselors in all things, are to have their families supported out of the property which is consecrated to the bishop, for the good of the poor, and for other purposes, as before mentioned;
72 Or they are to receive a just remuneration for all their services, either a stewardship or otherwise, as may be thought best or decided by the counselors and bishop.
73 And the bishop, also, shall receive his support, or a just remuneration for all his services in the church.
This passage specifies that bishops would receive assistance from counselors called from among the members of the Church. While Bishop Partridge and his counselors were to be supported through consecration, today most Church officers receive paid compensation for their labor. While there have been differences in the way the Church has been administered over time, throughout most of its history the Church has not had a professional ministry. These verses do open the door for a small number of employees to receive payment from the Church, but these employees hold no ecclesiastical position based on their employment.
It is true that those called to full-time service in the Church, such as the general officers, receive a stipend for support. However, this stipend comes from the private investments of the Church, and not from the offerings of members. President Gordon B. Hinckley explained, “The living allowances given the General Authorities, which are very modest in comparison with executive compensation in industry and the professions, come from this business income and not from the tithing of the people” (“Questions and Answers,” October 1985 General Conference). Likewise, the Encyclopedia of Mormonism, published in cooperation with the Church, clarifies that “unlike local leaders, who maintain their normal vocations while serving in Church assignments, General Authorities set aside their careers to devote their full time to the ministry of their office. The living allowance given General Authorities rarely if ever equals the earnings they sacrifice to serve full-time in the Church.”
In a statement made about bishoprics, but which applies equally to all who serve in the Church, President Boyd K. Packer taught, “Neither the bishop nor his counselors are paid for what they do. They too pay their tithes and offerings, and they devote endless hours to their calling. They are paid only in blessings, as are those who serve with them.”
D&C 42:74–93
74 Behold, verily I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you;
75 But if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you.
76 And again, I say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you if they are married;
77 And if they are not married, they shall repent of all their sins or ye shall not receive them.
78 And again, every person who belongeth to this church of Christ, shall observe to keep all the commandments and covenants of the church.
79 And it shall come to pass, that if any persons among you shall kill they shall be delivered up and dealt with according to the laws of the land; for remember that he hath no forgiveness; and it shall be proved according to the laws of the land.
80 And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church, or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better.
81 But he or she shall be condemned by the mouth of two witnesses; and the elders shall lay the case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of God.
82 And if it can be, it is necessary that the bishop be present also.
83 And thus ye shall do in all cases which shall come before you.
84 And if a man or woman shall rob, he or she shall be delivered up unto the law of the land.
85 And if he or she shall steal, he or she shall be delivered up unto the law of the land.
86 And if he or she shall lie, he or she shall be delivered up unto the law of the land.
87 And if he or she do any manner of iniquity, he or she shall be delivered up unto the law, even that of God.
88 And if thy brother or sister offend thee, thou shalt take him or her between him or her and thee alone; and if he or she confess thou shalt be reconciled.
89 And if he or she confess not thou shalt deliver him or her up unto the church, not to the members, but to the elders. And it shall be done in a meeting, and that not before the world.
90 And if thy brother or sister offend many, he or she shall be chastened before many.
91 And if any one offend openly, he or she shall be rebuked openly, that he or she may be ashamed. And if he or she confess not, he or she shall be delivered up unto the law of God.
92 If any shall offend in secret, he or she shall be rebuked in secret, that he or she may have opportunity to confess in secret to him or her whom he or she has offended, and to God, that the church may not speak reproachfully of him or her.
93 And thus shall ye conduct in all things.
The final part of the revelation, received a few weeks later on February 23, 1831, deals with how various offenses among Church members should be handled. Offenses such as stealing and lying are delivered to the civil authorities of the land. Other offenses, such as immorality, improper behavior, and apostasy, constitute an offense against the laws of the Church and are handled by Church leaders. President James E. Faust explained, “Those who have keys, which include the judicial or disciplinary authority, have the responsibility for keeping the Church cleansed from all iniquity (see D&C 20:54; D&C 43:11). Bishops, stake presidents, mission presidents, and others who have the responsibility of keeping the Church pure must perform this labor in a spirit of love and kindness. It should not be done in a spirit of punishment, but rather of helping. However, it is of no kindness to a brother or sister in transgression for their presiding officers to look the other way.”
Doctrine and Covenants 42 includes the first introduction of Church membership councils designed to assist individuals who have been involved in the most serious sins. These meetings have at varying times gone by different names, but they have always had the same basic purpose. The 2020 Church handbook explains, “Most repentance takes place between an individual, God, and those who have been affected by a person’s sins. However, sometimes a bishop or stake president needs to help Church members in their efforts to repent. . . . When assisting members with repentance, bishops and stake presidents are loving and caring. They follow the example of the Savior, who lifted individuals and helped them turn away from sin and turn toward God (see Matthew 9:10–13; John 8:3–11).”
Footnotes
