Come, Follow Me - D&C 115-120

 

Come, Follow Me

D&C 115-120

“His Sacrifice Shall Be More Sacred unto Me Than His Increase”

October 19, 2025

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Historical Background

1831

• January–May: Saints begin gathering in Kirtland, Ohio, following revelations in D&C 37–38.

• July: Revelation designates Independence, Jackson County, Missouri as the “center place” of Zion (D&C 57).

• August–December: Missionaries and small groups begin settling in Jackson County.

1832–1833

• Continued migration to Jackson County.

• Tensions rise between Saints and local Missourians due to cultural and political differences.

November 1833

• Expulsion from Jackson County: Mobs force the Saints to flee. Most relocate to Clay County, Missouri.

1834

• Zion’s Camp: Joseph Smith leads a relief expedition from Kirtland to Missouri to aid displaced Saints. The effort ends peacefully but without restoring land.

1836

• Saints are asked to leave Clay County. They begin settling in newly designated Caldwell County, especially in Far West, which becomes a Church headquarters.

1837–1838

• Apostasy and financial collapse in Kirtland lead many Saints to migrate to Far West.

• Far West becomes the new gathering place. The First Presidency relocates there in early 1838.

For our reference:

1831-1833 Independence, Jackson County, Missouri is on the western border of Missouri. At the time Missouri was bordered by:

·         Iowa Territory (to the north)

·         Illinois (to the east)

·         Kentucky (to the southeast, across the Mississippi River)

·         Tennessee (to the southeast)

·         Arkansas (to the south)

·         Indian Territory (to the west)

In Nov 1833 they moved to Clay County, some 15-20 miles north. About the distance from Centerville to South Salt Lake.

In 1836 they moved to Far West, Caldwell County, some 55 miles north of Jackson County. About the distance from Centerville to the Provo/Orem area.

 

1) 115:4  Name of the Church

Until April 1838 when this revelation was received the restored Church had been referred to by several names, among them:

·         The Church of Christ

·         The Church of Jesus Christ

·         The Church of the Latter Day Saints

·         The Church of Christ of Latter Day Saints

·         Church of God

President Russell M Nelson: gave a landmark address in where he taught the following:

“Some weeks ago, I released a statement regarding a course correction for the name of the Church. I did this because the Lord impressed upon my mind the importance of the name He decreed for His Church, even The Church of Jesus Christ of Latter-day Saints. Let me explain why we care so deeply about this issue. But first let me state what this effort is not:

·         It is not a name change.

·         It is not rebranding.

·         It is not cosmetic.

·         It is not a whim.

·         And it is not inconsequential.

“Instead, it is a correction. It is the command of the Lord. Joseph Smith did not name the Church restored through him; neither did Mormon.”

“So, what’s in a name? When it comes to the name of the Lord’s Church, the answer is ‘Everything!’ Jesus Christ directed us to call the Church by His name because it is His Church, filled with His power.”  (October 2018 General Conference)

Elder M. Russell Ballard of the Quorum of the Twelve Apostles explained the significance of this revealed name:

“I have thought a lot about why the Savior gave the nine-word name to His restored Church. It may seem long, but if we think of it as a descriptive overview of what the Church is, it suddenly becomes wonderfully brief, candid, and straightforward. How could any description be more direct and clear and yet expressed in such few words? “Every word is clarifying and indispensable. The word ‘The’ indicates the unique position of the restored Church among the religions of the world. The words ‘Church of Jesus Christ’ declare that it is His Church. The words ‘Of Latter-day’ explains that it is the same Church as the Church that Jesus Christ established during His mortal ministry but restored in these latter days. The word ‘Saints’ . . . simply refers to those who seek to make their lives holy by covenanting to follow Christ. The name the Savior has given to His Church tells us exactly who we are and what we believe.” (“The Importance of a Name,” Ensign or Liahona, Nov. 2011, 80).

 

2) 115:6  “For a defense, and for a refuge from the storm”

 

Elder Bruce R. McConkie:

“Stakes of Zion are … being organized at the ends of the earth. In this connection, let us ponder these truths: A stake of Zion is a part of Zion. You cannot create a stake of Zion without creating a part of Zion. Zion is the pure in heart; we gain purity of heart by baptism and by obedience. A stake has geographical boundaries. To create a stake is like founding a City of Holiness. Every stake on earth is the gathering place for the lost sheep of Israel who live in its area. . . .  Israel shall be gathered one by one, family by family, unto the stakes of Zion established in all parts of the earth so that the whole earth shall be blessed with the fruits of the gospel” (“Come: Let Israel Build Zion,” Ensign, May 1977, 118)

 

3) 115:7–10. “Build a house unto me, for the gathering together of my saints”

 

The Prophet Joseph Smith:

“What was the object of gathering the … people of God in any age of the world? … The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose” (Teachings of Presidents of the Church: Joseph Smith [2007], 416).

Verse 10 “Let the beginning be made on the fourth day of July next. . . .”

More than 500 men gathered on July 3, 1838, and dug a 5 foot deep foundation that was 120’ X 80’ in less than half a day for the Far West Temple. The following day July 4, 1838, the four cornerstones were laid.

4) 116:1  Adam-ondi-Ahman

Look at the word/name Ahman

Records indicate that in March 1832 the Prophet [Joseph Smith] taught that the word Awmen, or Ahman, was “the name of God in pure Language” (in The Joseph Smith Papers, Revelations and Translations, Volume 1: Manuscript Revelation Books, ed. Robin Scott Jensen and others [2011], 204, 206)

Elder Bruce R McConkie:

“Adam was the first man of all men; Ahman is one of the names by which God was known to Adam. Adam-ondi-Ahman, a name carried over from the pure Adamic language into English, is one for which we have not been given a revealed, literal translation. As far as we can judge - and this view comes down from the early brethren who associated with the Prophet Joseph Smith, who was the first one to use the name in this dispensation - Adam-ondi-Ahman means the place or land of God where Adam dwelt.” (Mormon Doctrine, 19)

Prophet Joseph Smith taught:

“Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man [see Daniel 7:9–14]. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. … The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family” (Teachings: Joseph Smith, 104).

Garden of Eden

President Brigham Young:

“Joseph, the Prophet, told me that the Garden of Eden was in Jackson County, Missouri. When Adam was driven out he went to the place we now call Adam-ondi-Ahman, Daviess County, Missouri. There he built an altar and offered sacrifices” (in Matthias F. Cowley, Wilford Woodruff: History of His Life and Labors [1909], 481).

5) 117:4, 8, 11 “For what is property unto the Lord”

Elder Bruce R. McConkie explained that the Nicolaitans referred to comes from the Book of Revelation (Rev. 2:6, 15). They were:

“Members of the Church who were trying to maintain their church standing while continuing to live after the manner of the world. … The designation has come to be used to identify those who want their names on the records of the Church, but do not want to devote themselves to the gospel cause with full purpose of heart” (Doctrinal New Testament Commentary, 3:446).

6) 117:12-13  Oliver Granger

President Boyd K. Packer spoke about Oliver Granger and the promises Oliver received from the Lord:

“Oliver Granger was a very ordinary man. He was mostly blind having ‘lost his sight by cold and exposure’ (History of the Church, 4:408). The First Presidency described him as ‘a man of the most strict integrity and moral virtue; and in fine, to be a man of God’ (History of the Church, 3:350).

“When the Saints were driven from Kirtland, Ohio, in a scene that would be repeated in Independence, Far West, and in Nauvoo, Oliver was left behind to sell their properties for what little he could. There was not much chance that he could succeed. And, really, he did not succeed! …

“The Lord did not expect Oliver to be perfect, perhaps not even to succeed. ‘When he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord’ (D&C 117:13).

“We cannot always expect to succeed, but we should try the best we can. …

“Today we fulfill the prophecy ‘that [Oliver Granger’s] name shall be had in sacred remembrance from generation to generation, forever and ever’ (D&C 117:12). He was not a great man in terms of the world. Nevertheless, the Lord said, ‘Let no man despise my servant Oliver Granger, but let the blessings … be on him forever and ever’ (D&C 117:15). “Let no one underestimate the power of faith in the ordinary Latter-day Saints” (“The Least of These,” Ensign or Liahona, Nov. 2004, 86, 88).

 

D&C 118   The will of the Lord concerning the Twelve

 

On Sunday, July 8, 1838, the Prophet Joseph Smith received the revelation recorded in Doctrine and Covenants 118 in response to the plea to “show unto us thy will O, Lord concerning the Twelve.” (See The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 176–78.)

 

7) 118:4-5  Apostles visit Far West Temple site

By the time April 26, 1839, came, the Saints had been driven from Far West and Missouri as a whole with a declaration from the Missourians that they would stop this revelation from being fulfilled.

Yet, just after midnight April 26, 1838, seven members of the Twelve and about 20 others met at the Far West Temple site and following prayers and song and placed a large stone at the southeast corner.

 

8) 119:1–4. “This shall be a standing law unto them forever”

 

Background

Previously the Prophet had received revelations related to economic matters.

·         The law of consecration (see D&C 42:30–36)

·         United Firm - printing and mercantile businesses (see D&C 78:1–16; 104).

·         Banking institution and other businesses,

Most of these endeavors had failed. These failures, combined with the United States economic recession of 1837, caused the Church to continue suffering under oppressing debt (see The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 184).

In late 1837, Bishop Newel K. Whitney in Ohio and Bishop Edward Partridge in Missouri began asking Church members to pay tithing. At that time Church members believed that tithing meant any offering willingly donated to the Church (see Steven C. Harper, “The Tithing of My People,” in McBride and Goldberg, Revelations in Context, 251, or history.lds.org).

 

“During a leadership meeting on July 8, 1838, in response to a request: “Lord, show unto thy servants how much thou requirest of the properties of thy people for a Tithing?’ the Lord responded with the revelation recorded in Section 119.” (in The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 186; spelling standardized).

President Joseph F. Smith taught that the payment of tithing is a test:

“By this principle (tithing) the loyalty of the people of this Church shall be put to

the test. By this principle it shall be known who is for the kingdom of God and who is against it. By this principle it shall be seen whose hearts are set on doing the will of God and keeping his commandments, thereby sanctifying the land of Zion unto God, and who are opposed to this principle and have cut themselves off from the blessings of Zion. There is a great deal of importance connected with this principle, for by it it shall be known whether we are faithful or unfaithful. In this respect it is as essential as faith in God, as repentance of sin, as baptism for the remission of sin, or as the laying on of hands for the gift of the Holy Ghost” (Teachings of Presidents of the Church: Joseph F. Smith [1998], 276).

Elder David A. Bednar taught that paying tithing refines us:

“The honest payment of tithing is much more than a duty; it is an important step in the process of personal sanctification” (“The Windows of Heaven,” Ensign or Liahona, Nov. 2013, 20).

 

Apparently through time, many have questioned exactly what is to be tithed, so the following guidance has been given.

In 1845, Elder John Taylor defines the term “interest” with regard to the payment of tithing:

“One tenth of their interest, or income yearly afterwards.” (Nauvoo Journal, January 11, 1845)

In 1943, Elder John A Widtsoe taught:

“Tithing means one-tenth. Those who give less do not really pay tithing; they are lesser contributors to the Latter-day cause of the Lord. Tithing means one-tenth of a person's income, interest, or increase. The merchant should pay tithing upon the net income of his business, the farmer upon the net income of his farming operations; the wage earner or salaried man upon the wage or salary earned by him. Out of the remaining nine-tenths he pays his current expenses, taxes, savings, etc. To deduct living costs, taxes, and similar expenses from the income and pay tithing upon the remainder does not conform to the Lord’s commandment. Under such a system most people would show nothing on which to pay tithing. There is really no place for quibbling on this point. Tithing should be given upon the basis of our full earned income.” (Widtsoe, Evidences and Reconciliations, 86)

In 1970 the First Presidency (Joseph Fielding Smith, Herold B Lee and N Eldon Tanner) gave the following response in explaining “what is considered a proper tithe”:

“The simplest statement we know of is the statement of the Lord himself, namely, that the members of the Church should pay ‘one-tenth of all their interest annually,’ which is understood to mean income. No one is justified in making any other statement than this” (First Presidency letter, Mar. 19, 1970).

And in 1980 Pres Spencer W Kimball:

“Inquiries are received at the office of the First Presidency from time to time from officers and members of the Church asking for information as to what is considered a proper tithe. 

“The simplest statement we know of is the statement of the Lord himself, namely, that the members of the Church should pay ‘one-tenth of all their interest annually,’ which is understood to mean income.” (The Law of Tithing, Ensign, November 1980, 77)

 

9) D&C 120. “Disposed of by a council … and by mine own voice unto them”

 

Since the Church’s organization on April 6, 1839, bishops and members of the United Firm, the First Presidency, stake presidencies, and the high council had all been involved at different times in managing funds donated to the Church (see The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 189)

 

Elder Robert D. Hales of the Quorum of the Twelve Apostles explained how tithing funds are administered in the Church:

 

“According to revelation, bishops are ordained to ‘keep the Lord’s storehouse; to receive the funds of the church’ [D&C 72:10]. Both bishops and clerks are expected to be full-tithe payers who have learned to live prudently within their means. Within hours of receiving tithing funds from members of their wards and branches, these local leaders transmit the funds directly to the headquarters of the Church.

“Then, as revealed by the Lord, the use of tithing is determined by a council comprised of the First Presidency, the Quorum of the Twelve Apostles, and the Presiding Bishopric. The Lord specifically states that the council’s work be directed ‘by mine own voice unto them’ [D&C 120:1)]. This council is called the Council on the Disposition of the Tithes.

“It is remarkable to witness this council heed the Lord’s voice. Each member is aware of and participates in all the council’s decisions. No decision is made until the council is unanimous. All tithing funds are spent for the purposes of the Church, including welfare—care for the poor and needy— temples, buildings and upkeep of meetinghouses, education, curriculum— in short, the work of the Lord. …

“To Church members and others throughout the world, I bear my testimony of the Council on the Disposition of the Tithes. I have sat on this council for 17 years, as the Presiding Bishop of the Church and now as a member of the Quorum of the Twelve Apostles. Without exception, the tithing funds of this Church have been used for His purposes” (“Tithing: A Test of Faith with Eternal Blessings,” Ensign or Liahona, Nov. 2002, 28).

 

Sister Sharon Eubank

Director of Humanitarian Services for the Church

 

“I am occasionally asked, “Why doesn't the Church spend more money on humanitarian work? Why doesn't it stop building expensive temples and focus its resources on relieving the poor?” This is a legitimate question for the Church of Jesus Christ. But is it money that solves society's ills? The world has poured two trillion dollars into addressing chronic issues in Africa. Why isn’t the situation better? Because money isn't really the issue. Lasting progress comes through trusted relationships, infrastructure, reducing corruption, and the ability of people to work together. Money doesn’t necessarily create those things. They must be developed alongside the resources and, frankly, it is much harder work.

“I will never discount the one thing this Church does that lifts entire communities in rapid development. It invites men and women of all social classes and backgrounds to enter sacred buildings and make the most binding and important promises of their mortal lives. In those buildings, they promise not to steal or lie, they promise to be faithful to their spouse and children. They vow they will seek the interest of their neighbors and be peacemakers and become devoted to the idea that we are all one family—all valued and alike unto God. If those promises made in holy temples are kept, it transforms society faster than any aid or development project ever could. The greatest charitable development on the planet is for people to bind themselves to their God and mean it. So, thank goodness the Church builds 335 temples and counting. It is the greatest poverty alleviation system in the world.

“The most important thing you can do as a humanitarian is to keep your covenants with God. The second most important thing you can do is connect in goodness with others around you.” (Talk given February 15, 2024, BYU Idaho)

 

Additional Resources Not Used In Lesson Outline

Sec 116

 

The Prophet Joseph Smith further explained:

“I saw Adam in the valley of Adam-ondi-Ahman. He called together his children

and blessed them with a patriarchal blessing. The Lord appeared in their midst,

and he (Adam) blessed them all, and foretold what should befall them to the latest

generation. “This is why Adam blessed his posterity; he wanted to bring them into the

presence of God” (Teachings: Joseph Smith, 105; see also D&C 107:53–57).

 

Sec 118

Four of the original members of the Quorum of the Twelve Apostles had been excommunicated or otherwise removed from office by July 1838 for transgression or

apostasy: John F. Boynton, Luke Johnson, Lyman Johnson, and William E. McLellin. This caused great sorrow among Church members. On Sunday, July 8, 1838, during a leadership meeting, the Prophet Joseph Smith received the revelation recorded in Doctrine and Covenants 118 in response to the plea to “show unto us thy will O, Lord concerning the Twelve.” (See The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 176–78.)

 

John Taylor, John E. Page, Wilford Woodruff, and Willard Richards were appointed to fill the vacancies in the Quorum of the Twelve Apostles.

 

Sec 120

Since the Church’s organization on April 6, 1839, bishops and members of the United Firm, the First Presidency, stake presidencies, and the high council had all been involved at different times in managing funds donated to the Church (see The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 189). In the revelation recorded in Doctrine and Covenants 120, the Lord clarified that “a council, composed of the First Presidency of my Church, and of the bishop and his council, and by my high council”—all of them acting together under His inspiration—should manage and distribute the donated funds (D&C 120:1). The “bishop and his council” is the Presiding Bishopric of the Church, and “my high council” is the Quorum of the Twelve Apostles (D&C 120:1; see also The Joseph Smith Papers, Documents, Volume 6: February 1838–August 1839, 189).