Doctrine and Covenants 68
Historical Context
Doctrine and Covenants 68 was received during the November 1–2, 1831, conference in Hiram, Ohio, where the decision was made to publish Joseph Smith’s revelations. During the conference, four elders, Orson Hyde, Luke Johnson, Lyman Johnson, and William E. McLellin, approached Joseph Smith and asked for a revelation to know the Lord’s will for them. Joseph later wrote in his history, “As the following Elders were desirous to know the mind of the Lord concerning themselves, I enquired and received [D&C 68].” The first part of the revelation, consisting of verses 1–12, is addressed to these four elders.
The second part of the revelation, consisting of verses 13–35, is addressed to the Church generally. This part of the revelation provides valuable information about the office of bishop and gives instruction to the members of the Church about parenting, living the gospel, and prayer. Though this section clearly consists of two separate revelations, every form of the written revelation we know of presents both parts as one. In 1835, additional instructions and clarifications were added to the original 1831 revelation. These additions first appeared in the Evening and Morning Star, a Church-owned newspaper, in June 1835. The publication of the revelation was in line with procedures established at the conference in 1831 that determined to print the revelations. In the conference minutes, the elders present resolved that “Brother Joseph Smith Jr. correct those errors or mistakes which he may discover by the Holy Spirit.” The new additions provided some clarifications about how bishops could be called and described the creation of the First Presidency as a governing council in the Church. The restoration of the council of the First Presidency took place a few months after the original revelation was received.
See “Historical Introduction,” Revelation, 1 November 1831–A [D&C 68]
See “Historical Introduction,” Revelation, circa June 1835 [D&C 68]
Verse-by-Verse Commentary
D&C 68:1–5
1 My servant, Orson Hyde, was called by his ordination to proclaim the everlasting gospel, by the Spirit of the living God, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with and expounding all scriptures unto them.
2 And, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth—
3 And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost.
4 And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.
5 Behold, this is the promise of the Lord unto you, O ye my servants.
Orson Hyde, Luke Johnson, Lyman Johnson, and William E. McLellin were all relatively new converts when the Lord spoke these words to them. Later, all four of these elders received a call to serve as members of the original Quorum of the Twelve Apostles in this dispensation, but at the time this revelation was given, they were simply elders sent forth to preach. The oldest among the four, Orson Hyde, was twenty-six when this revelation was given. Yet in spite of their youth and relative inexperience, the Lord told these elders that they had the power to speak scripture when moved upon by the Holy Ghost.
The Lord’s definition of scripture given in this passage is the most expansive and useful explanation provided in all of the standard works. Scripture is the mind of the Lord, the will of the Lord, the word of the Lord, the voice of the Lord, and the power of God unto salvation (D&C 68:4). It can be declared by people in the highest positions within the Church, or by those in the lowest positions. It can be given by anyone regardless of their gender, ethnicity, or personal background. Anyone who speaks through the Holy Ghost and with the mind, will, word, and voice of the Lord can give scripture.
However, in providing such a broad definition of scripture, we must also be thoughtful and careful. Not everyone who claims to have received scripture actually has. To measure the validity of proposed scripture, we use the scriptural canon. The Bible Dictionary in the Latter-day Saint edition of the King James Version of the Bible defines canon as “a word of Greek origin, originally meaning ‘a rod for testing straightness,’ now used to denote the authoritative collection of the sacred books used by the true believers in Christ.” Whenever anyone claims to have received new scripture, it must be measured and compared to the already established canon consisting of the Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price as well as the Spirit.
For instance, when Hiram Page claimed to have received new scripture through the medium of a seer stone (D&C 28), Joseph Smith immediately became concerned because Page’s revelations “were entirely at variance with the order of Gods house, as laid down in the new Testament, as well as in our late revelations.” The revelations received through Page’s seer stone did not align with the established canon and therefore were not scripture. Part of the reason members of the Church are asked to continually study the standard works is to help them recognize false scripture when it emerges.
New scripture comes to the Church every day. Whether spoken by prophets and apostles or ministering brothers and sisters, it is given wherever and whenever it is needed. While the canon keeps us from being deceived, we must also recognize the generosity of God in speaking to His children, and the multitude of heavenly messengers constantly influencing us.
D&C 68:6–12
6 Wherefore, be of good cheer, and do not fear, for I the Lord am with you, and will stand by you; and ye shall bear record of me, even Jesus Christ, that I am the Son of the living God, that I was, that I am, and that I am to come.
7 This is the word of the Lord unto you, my servant Orson Hyde, and also unto my servant Luke Johnson, and unto my servant Lyman Johnson, and unto my servant William E. McLellin, and unto all the faithful elders of my church—
8 Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost.
9 And he that believeth and is baptized shall be saved, and he that believeth not shall be damned.
10 And he that believeth shall be blest with signs following, even as it is written.
11 And unto you it shall be given to know the signs of the times, and the signs of the coming of the Son of Man;
12 And of as many as the Father shall bear record, to you shall be given power to seal them up unto eternal life. Amen.
In proclaiming that His servants have the power to declare scripture, the Lord also empowers them to go forth with His authority to declare His words. In a revelation received only a few weeks earlier, the Lord had warned against too much zeal in seeking out signs (D&C 64:7–12). Here He counsels His servants that if they are focused on carrying out their duties and bringing people unto Christ, they will be “blest with signs” (D&C 68:10). This confirms to the reader that signs are meant to strengthen existing faith, not to create faith from nothing. Signs are granted to those who already demonstrate their faith through their works.
The Lord even promises here that those who serve diligently will know the signs of the Second Coming. These signs have been sought by disciples in all ages of the world. The Lord reminds us that knowledge about the Savior’s return is best obtained when we focus our efforts and energies on blessing others. Fixating too much on the details surrounding the Second Coming can ironically cause us to be less prepared for His coming.
D&C 68:13–21
13 And now, concerning the items in addition to the covenants and commandments, they are these—
14 There remain hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first;
15 Wherefore they shall be high priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron.
16 And if they be literal descendants of Aaron they have a legal right to the bishopric, if they are the firstborn among the sons of Aaron;
17 For the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same.
18 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the firstborn of Aaron.
19 But, as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power, under the hands of the First Presidency of the Melchizedek Priesthood.
20 And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their priesthood.
21 But, by virtue of the decree concerning their right of the priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency.
The remainder of the revelation addresses the qualifications for a bishop to serve in the Church. At this time, there was only one bishop in the Church, Edward Partridge, though the Lord told the Church that “other bishops” would soon be set apart to carry out similar duties. The Lord specifies that bishops must be high priests and must be worthy to serve in this calling. The revelation mentions that literal descendants of Aaron have a legal right to the bishopric, but there are also several qualifying factors.
First, if a literal descendant of Aaron was identified, he would only have the right to serve in the position of bishop, as head of the Aaronic Priesthood. When most members of the Church think of a bishop, they think of the head of their local ward, who is appointed as a bishop, or the head of the Aaronic Priesthood, and also as the presiding high priest in the ward. A legal descendant of Aaron would have the right to serve as bishop, but not as presiding high priest. Second, a person could not claim on his own to be a literal descendant of Aaron with a legal right to the bishopric. The revelation explains that the person would have to be identified, found worthy, and anointed by the First Presidency of the Melchizedek Priesthood. The individual could not identify himself as a literal firstborn son of Aaron through a patriarchal blessing or by his own revelation. God’s house is a house of order, and in this instance, the First Presidency would have to receive revelation to identify a literal descendant of Aaron.
This particular revelation helps us to see Joseph’s understanding, like ours, as a gradual and sometimes messy process. For example, the original text of the revelation read “a conference of high priests” instead of the First Presidency in verse 19. This was a reference to the leadership of the Church during this time period. After the First Presidency was organized in 1833, verses 15 and 22–23 were changed to reflect the proper order of operations in the Church. One additional example will further illustrate the complexity of revelation. Although Joseph received a few revelations regarding the Aaronic Priesthood and descendants of Aaron in November of 1831 (one in early November, and one on November 11), he also received information about the Aaronic priesthood in the spring of 1835 in conjunction with a revelation to the newly organized Quorum of the Twelve Apostles and their call to serve a mission. At this time, God saw fit to teach Joseph more about the Aaronic priesthood. The revelations Joseph received during these three periods are somewhat mixed together in our current Doctrine and Covenants. Some of section 107 was received in 1835 and some in 1831. Some of Section 68 was received in 1835 and some was received in 1831. This shows that Joseph learned line upon line, precept by precept and may be more similar to how we experience personal revelation today.
Many promises are made in the scriptures, particularly in the Doctrine and Covenants, to the descendants of Aaron and the tribe of Levi (D&C 13; 68:15-20; 84:18, 27-35; 107:13-17, 69-76). At the same time, promises made to our ancestors are weighed against the Lord’s requirement of worthiness to serve in the work. While the Savior’s words here hint at a larger role of the descendants of Aaron in the latter-day work, these promises still await their fulfillment. John the Baptist told Joseph Smith and Oliver Cowdery that priesthood would never be taken again “until the sons of Levi do offer again an offering unto the Lord in righteousness” (D&C 13). Joseph Smith and Malachi taught the Lord “shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness” (Doctrine and Covenants 128:24). No doubt the sons of Levi, including the descendants of Aaron, will play an important part in the Lord’s work before His coming.
D&C 68:22–24
22 And again, no bishop or high priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the church;
23 And inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned;
24 And if he repent he shall be forgiven, according to the covenants and commandments of the church.
This passage refers only to the members of the Presiding Bishopric. High priests who are set apart to serve as bishops typically serve under the direction of a stake president. If they commit a serious sin or transgression, they are held accountable before the presiding high priests of the stake, specifically the stake presidency. Since the members of the Presiding Bishopric of the Church serve without a geographical area of stewardship, they are accountable to the presidency of the Melchizedek Priesthood generally, or the First Presidency.
An 1835 revelation to Joseph Smith clarified this point of stewardship: “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. . . . 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” (D&C 107:78, 80).
D&C 68:25–28
25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.
26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.
27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.
28 And they shall also teach their children to pray, and to walk uprightly before the Lord.
After addressing the role of bishops, the revelation speaks to the most fundamental unit of the Church, the family. The Family Proclamation teaches that “parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, and to teach them to love and serve one another, observe the commandments of God, and be law-abiding citizens wherever they live. Husbands and wives—mothers and fathers—will be held accountable before God for the discharge of these obligations.”
In this passage, one of the responsibilities given to parents is to teach their children and ensure that their children are baptized at eight years old, the age commonly referred to as the age of accountability. The earliest known reference to this teaching was given in the Joseph Smith Translation of Genesis. In the passage the Lord tells Abraham, “I will establish a covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know forever that children are not accountable before me until they are eight years old” (Joseph Smith Translation, Genesis 17:11).
While the age of eight is given as the general age of accountability and is the earliest a person can enter into the baptismal covenant with the Lord, sin and accountability must be understood in a more complex way. A revelation given to Joseph Smith in September, 1830, teaches that “little children are redeemed from the foundation of the world through mine Only Begotten; Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me” (D&C 29:46–47). For most people, accountability does not come suddenly at the age of eight but gradually develops as they are taught right from wrong. Parents should not wait until children are eight years old to begin teaching them the dangers of sin and how to follow the commandments. Parents are not freed from their obligations when their children become accountable for their own actions. In a reciprocal relationship, parents guide and help children throughout their lives, while raising and nurturing children helps their parents learning the divine art of godhood.
D&C 68:29–35
29 And the inhabitants of Zion shall also observe the Sabbath day to keep it holy.
30 And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord.
31 Now, I, the Lord, am not well pleased with the inhabitants of Zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness.
32 These things ought not to be, and must be done away from among them; wherefore, let my servant Oliver Cowdery carry these sayings unto the land of Zion.
33 And a commandment I give unto them—that he that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people.
34 These sayings are true and faithful; wherefore, transgress them not, neither take therefrom.
35 Behold, I am Alpha and Omega, and I come quickly. Amen.
At the end of the revelation, the Lord reiterates His earlier expectations of the Saints living in Zion to keep the commandments and be diligent in their duties. The members of the Church living in Missouri were held to a higher standard when it came to the law of consecration. But this passage also emphasizes how integral healthy families are to the successful implementation of the principles of consecration. Both idlers and parents who neglect to teach their children about the dangers of greed are mentioned in the same verse by the Lord. Alongside the charity and generosity necessary to build Zion, the value of self-reliance was to be enshrined in the hearts of the people.
The principles of self-reliance as part of the law of consecration continue to be valued among the Saints in our day. President Thomas S. Monson taught, “Let us be self-reliant and independent. Salvation can be obtained on no other principle.” In this greatest work of gathering Israel and building Zion we must not be idle.
President M. Russell Ballard implored the Saint to “be innovative. As we work to magnify our callings, we should seek the inspiration of the Spirit to solve problems in ways that will best help the people we serve. We have handbooks of instruction, and their guidelines should be followed. But within that framework are substantial opportunities to think, to be creative, and to make use of individual talents. The instruction to magnify our callings is not a command to embellish and complicate them. To innovate does not necessarily mean to expand; very often it means to simplify... Being innovative also means that we do not have to be told everything we should do. The Lord said, “It is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant” D&C 58:26 We trust you, brothers and sisters, to use inspiration. We trust that you will do so within the framework of Church policies and principles. We trust that you will be wise in counseling together to help build faith and testimony in the lives of those whom you serve.”
Footnotes
