CFM: March 10–16
Videos, Podcasts, & Weekly Lesson Material
Resources and Insights for this Week's Lesson
From Foundation and Frame to Filling and Function
Over the last few lessons, we looked closely at how Doctrine and Covenants 18 and 19 establish Christ as the foundation of the restored gospel, helping us to get a greater appreciation for the worth of souls and the pattern of the covenant path. We also discussed how those sections provide a frame—an essential outline—for implementing Christ’s saving work in our own lives as we observe how the builders of this dispensation utilized this pattern for the construction of the fledgling Church.
Now, as we turn to Doctrine and Covenants 20–22, we see the early Saints filling in that framework with the day-to-day structure, responsibilities, and ordinances required for a living, growing church. In these sections:
D&C 20 (the “Articles and Covenants”) outlines foundational doctrines, identifies priesthood offices and duties, and details the mode of key ordinances like baptism and the sacrament.
D&C 21 spotlights the day of the Church’s actual organization, calling Joseph Smith as prophet, seer, and revelator—and urging the Saints to heed his words.
D&C 22 tackles questions about rebaptism and underscores the need for valid priesthood authority and a new, everlasting covenant.
Think of this progression like one would approach constructing a home. In previous lessons, we poured the concrete foundation (Jesus Christ’s Atonement and gospel) and raised a frame (the structure of repentance, baptism, and covenants). This week, we watch as the Saints add the “rooms” of priesthood duties, the “plumbing” of ordinances, and the “finishes” of authorized membership, thereby making the house fully functional—a Church capable of receiving, nurturing, and blessing souls.
By studying these sections, we come to appreciate that a strong spiritual home needs both a divine foundation and the correct organizational features. With Christ at the center, and priesthood authority and covenantal living interwoven throughout, the Restoration is not just a doctrinal ideal but a practical, lived reality—offering us a place to “dwell” with God through our collective worship, service, and fellowship.
Interestingly, the process of establishing Christ’s restored Church—laying a foundation, raising a frame, and then filling it with functions and features—isn’t just an organizational model for 1830. It’s also a powerful pattern that we can emulate in our families and personal lives today. As we study these sections, we might ask:
How do I take the framework of faith in Christ and priesthood authority and fill it with meaningful functions for my own life and home?
Building a Family Motto and Crest
Many years ago, our family experienced a practical application of this concept. While working with my kids, I found an article describing how one family created a “Family Motto and Theme,” and they made it a centerpiece in their home. They even organized a special family retreat around the process, as they wanted this to be something their children would always remember. The article suggested all sorts of ideas—boot camps, crafts, scenic trips, funny quotes—but ultimately, the mission was to focus their family time on forging a collective mission.
I was intrigued with this idea and brought it up to see if there was any interest. My kids were excited about it, and they started coming up with ideas immediately. My husband and I made this a regular topic during our FHE, exploring different themes and ideas together as we planned a special getaway where we could solidify our motto and mission statement— this was like raising the frame or flag of our “family identity,” if you will.
We played with several ideas, and we were leaning towards a family “boot camp.” My husband served in the military, and we had several fun ideas for our retreat that made the idea tempting. However, our focus quickly changed when a couple in our ward, the Teams, who had been newly called as Family History Specialists, offered to help us explore our ancestry during one of our Family Home Evenings.
During their visit, we pulled up our family lines, and we discovered several family crests from long-ago ancestors. The kids were excited about all the heraldic symbols and colors. That spark led us to create our own family crest as part of our motto and theme. We began to explore and weave together different elements from the family crests we found, and this became the centerpiece of our “Knight Theme” retreat. We spent months learning about the significance of different symbols, colors, shield shapes, and the meaning of names and words, which all fed perfectly into creating a motto that reflected our faith, unity, and family values.
Through that process, we developed a new appreciation for symbols and design—and how symbols can be used to unite a group around a common identity and mission. The entire effort also gave each family member a role and purpose: we truly built our “house” together, as we created this shared motto, filling it with the values and visual reminders that meant something to each of us.
Parallels with the Organization of the Church
To a small extent, this was similar to what the early Saints did in April 1830. They had their foundation (Jesus Christ) and the frame (the newly published Book of Mormon, priesthood authority, and covenant ordinances conferred by heavenly messengers). Yet, they also needed to fill their newly established church with clear doctrines, offices, and expectations. Just as my family researched the crests of our ancestors, the early Saints studied the patterns and organization of the ancient church.
D&C 20 (the “Articles and Covenants”) served as their “Family Motto” and “Crest,” so to speak—laying out a shared identity, essential beliefs, and the day-to-day practices that would shape them.
D&C 21 confirmed Joseph Smith’s status as the “head of household,” a seer and prophet, and taught the people to heed his words.
D&C 22 clarified the requirement for “membership” under the new covenant, echoing how, in our families, we “covenant” to uphold shared standards and unify under God’s pattern.
In both this personal story and the Church’s founding, we can see how symbolic elements (like a family crest, sacred symbols, essential ordinances, and callings) can bind us together as a cohesive community and how an organized vision or motto can unify people under a shared purpose. We must remember that each family member or Church member has a significant contribution to make—be that designing a crest, giving a talk, serving in a calling, or actively sustaining the prophet. These jobs, quests, and missions all help us to feel like we belong.
Applying It to Our Homes and Communities
Just as Joseph and Oliver discovered, a solid spiritual home needs a divine blueprint (Christ’s gospel), the authority to implement it (priesthood keys and living ordinances), and real-life applications (commandments, rules, callings, record-keeping, etc.). At home, we can apply similar principles in meaningful ways:
Lay the foundation by centering everything on Christ—scripture study, prayer, mutual love, and respect.
Raise the frame by establishing clear and intentional goals that outline who we want to become as disciples.
Fill in the structure with everyday applications—family councils, home evenings, and personal habits and traditions that bring our goals to life (service projects, genealogical research, fun family activities, supporting one another's individual interests and talents, planning quality time, encouraging educational pursuits, etc).
By doing so, we ensure our families aren’t just a loose collection of individuals sharing space, but a united community. Yes, we might not always get along—we may have different opinions, practices, or preferences, and sometimes we need to adapt to differing needs or circumstances. Yet God blesses us with varied talents, skills, resources, and perspectives—true gifts that can help us address challenges and strengthen our homes. Ultimately, as we unite under a shared purpose and an eternal vision, we learn how to love and be loved; we discover how each of us fits into something greater than ourselves (flaws and all) as we serve and are served, as we learn to repent and forgive, as we continually choose to be one—to be whole through the power of Christ’s infinite Atonement. This brings harmony; this brings peace. Above all, we gain the assurance that there is always a home for us, if not within our earthly family, as part of God’s eternal family if we choose Him.
D&C STUDY GUIDE
Some Ways You Can Use This Study Guide
Personal Study: Read each verse (or group of verses) in D&C 10, then refer to the chart’s central themes, description, and biblical/Hebrew/Greek insights.
Copy and paste desired sections and links into your Scripture notes using your LDS Tools. Add any additional insights and incorporate these into your personal collection, keeping the things you want to have easily accessible in one place.
Teaching Settings: Present each row as an opportunity for discussion points. Invite learners to visit CFMCorner.com so they can come to class prepared to share things they discovered while exploring the available resources and cross-references. Encourage them to share their insights.
As time permits, some Hebrew/Greek terms are provided as cross-references to deepen understanding of linguistic or cultural context. However, this represents only a tiny sampling of what is available and waiting to be discovered. Dive in and enjoy the available resources.
Doctrine and Covenants 20
Overview
Called the “Articles and Covenants of the Church,” D&C 20 lays out fundamental doctrines (Creation, Fall, Atonement) and the official procedures for baptism, sacrament, priesthood offices, and Church membership.
Historically, these verses were prepared in final form soon after April 6, 1830, but parts of it may trace back to summer or fall of 1829, reflecting instructions given in the lead-up to the Church’s establishment.
The text served as a guiding document for new converts, clarifying how worship services, sacrament, priesthood ordinations, and disciplinary processes should function.
Timeframe & Setting
Date: Possibly formalized shortly after the official organization (April 1830). Components may derive from mid-1829 revelations (see Joseph Smith Papers, “Articles and Covenants, circa April 1830”).
Location: Near or at Fayette, New York, in the Peter Whitmer Sr. home.
Context: The Church needed a clear statement of faith, ordinances, and governance—a blueprint for how the newly formed community would operate, fulfilling the command to “build up my church” (see Revelations in Context “Build Up My Church”).
Key Circumstances
Having the Book of Mormon completed and published. This record was the “fulness of the gospel” and a key witness in D&C 20:8–11 that God still speaks.
Joseph’s own experiences receiving divine authority (Aaronic & Melchizedek Priesthood).
The April 6, 1830 meeting established the Church legally and spiritually, so a formal document was needed to unify and guide the saints under “common consent.”
Purpose of the Revelation
To testify that the Book of Mormon stands as divine evidence of the Restoration (vv. 8–16).
To declare foundational doctrines: the nature of God, the Creation, the Fall, the role of Jesus Christ’s Atonement, and the means of salvation through faith, repentance, baptism, and endurance.
To outline membership requirements, essential ordinances (baptism, sacrament), and priesthood duties—structuring the “Church of Christ” in the last days.
Significance
Establishes the earliest official “handbook” of the Church, detailing not just doctrines but also daily practices (how to baptize, confirm, ordain, and conduct meetings).
Grounds the Church’s identity in a gospel continuum that stretches from Adam’s time (cf. “Keystone of Church Administration”) to the present, reaffirming that “God does inspire men … as well as in generations of old” (v. 11).
Showcases that the Restoration didn’t discard biblical truths but “proved” them, fulfilling older patterns of priesthood and covenant.
Main Topics and Themes from D&C 20
Major Topics & Themes | Resources & Links |
Verses 1–4: Theme: The Rise of the Church: Joseph & Oliver Called Description: This revelation, received on the "sixth day of April … eighteen hundred and thirty," marks the formal organization of the Church. It specifically appoints Joseph and Oliver as the first and second elders. Joseph’s deliberate wait for this precise date—speculated by some to hold symbolic significance (even possibly aligning with Jesus’ birthday)—underscores the divine timing behind the Church’s rise. Hebrew/Greek insights:
Together, these words reveal that the “rise” of the Church is not merely a human institution but a divinely ordained resurrection and renewal.
Reflection: -“To arise” often connects with resurrection or rebirth. How do you see the Restoration or “rise” of the Church reflecting a spiritual “resurrection” from a time of darkness or apostasy? How can this perspective shape how you participate in building the kingdom today? |
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Verses 5–16: Theme: The Book of Mormon, Witness & Restoration Description: This section emphasizes that all—prophets, leaders, and every believer—must rely on the process of repentance. It testifies to the truth of the Book of Mormon, confirming that God still calls prophets in modern times (v. 11) and continues to inspire His Gospel through angelic ministrations. Receiving the Book of Mormon by faith is portrayed as a choice with eternal consequences: those who accept His work in faith and righteousness will receive a crown of eternal life (as echoed in James 1:12, Rev 2:10, and D&C 25:15, with “crown” rendered in Hebrew as עֲטָרָה (ʻăṭârâh) and in Greek as στέφανος stéphanos).
Reflection: -D&C 20:5–8 reminds us that even prophets and leaders have needed repentance. How does this universal need for repentance shape your view of Church leadership, and how might it encourage greater compassion for yourself and others? |
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Verses 17–29: Theme: Core Doctrines: Creation, Fall, Atonement Description: Identifies God as infinite and eternal, the framer of heaven and earth (note previous lessons about building our frames on the foundation of Jesus Christ). Summarizes God’s plan: Creation of man & woman (v. 18), the Fall (v. 20), the necessity of Christ’s Atonement (vv. 21–25). - Doctrine that “Father, Son, and Holy Ghost are one God, infinite and eternal” (v. 28) clarifies the unity of the Godhead, not a Trinitarian creedal concept but a divine community of will and purpose. Hebrew/Greek insights: (see lessons D&C 3-5, Moroni 7-9, and Section 18, Section 19 Reflection: -The passage describes God as the “framer of heaven and earth” and ties in Creation, Fall, and Atonement. In what ways can recognizing God as both Creator and Redeemer help us “build” our lives — reinforcing the idea of a frame set upon the foundation of Jesus Christ that we have discussed in previous lessons? |
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Verses 29–36 Theme: Repentance, Justification, Sanctification Description: This segment introduces the tension between grace and works. Men are commanded to “repent and believe on the name of Jesus Christ” (v. 29), yet salvation is made possible only “through the grace of our Lord… [which] is just and true” (vv. 30–31). The text warns that “man may fall from grace” (v. 32), countering predestinarian ideas common in some religious beliefs of Joseph Smith’s day. It outlines a sequential yet overlapping process:
Sanctification (hagiazo, Qadash): An ongoing, internal transformation that sets us apart as holy. Reflection: -D&C 20:30–31 describes both justification (a legal declaration of righteousness) and sanctification (a spiritual transformation). How do you see these two acts playing out in your own life? Do you experience them as separate moments, or do they blend in ongoing patterns of growth and repentance? |
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Verse 37 Theme: Baptismal Requirements Description: This verse emphasizes that those desiring baptism must come forth with “broken hearts and contrite spirits.” It calls for deep, sincere repentance and a determination to serve, ensuring that the individual approaches the covenant of baptism with genuine humility. This requirement ties closely with D&C 22, which addresses the need for re-baptism of those previously baptized without proper authority—reflecting the idea that only those who truly repent and are spiritually prepared may enter the new covenant. Hebrew/Greek insights: Broken Heart Greek: καρδία συντετριμμένη (kardía syntetrimménē) Meaning: Literally “heart broken” or “a heart shattered.” Contrite Spirit Meaning: A “spirit made low” or “deeply humbled.” Context: Connotes a spirit stripped of pride, fully dependent on God’s grace. Reflection: -In what ways do you see a “broken heart and contrite spirit” shaping your approach to repentance and discipleship? -How might genuine humility (being “broken” of pride) and a contrite spirit invite the influence of the Holy Ghost more fully into your life? |
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Verses 38–67 Theme: Duties of Priesthood Offices Description: Lays out the responsibilities of elders, priests, teachers, and deacons. “An apostle is an elder” (v. 38), bridging to the concept that those ordained hold the fullness of the Melchizedek Priesthood. - “Take the lead of all meetings” (v. 44) references the elder’s presiding function. Hebrew/Greek insights: Elder
Priest
Teacher
Deacon
Seventy
Significance for D&C 20:38–67 Elders, Priests, Teachers, and Deacons: The Restoration offices in D&C 20 connect to ancient patterns of church governance. The Hebrew and Greek terms illustrate how these roles have scriptural precedent. The Seventy: Though not explicitly named in D&C 20, the concept of the Seventy is rooted in the same scriptural tradition—Numbers 11 (seventy elders to help Moses) and Luke 10 (seventy disciples sent by Christ). By examining these words, we see that the organizational structure in D&C 20 is not a novelty but a restoration of ancient, divinely sanctioned patterns. Reflection: -How does having multiple priesthood offices (elder, priest, teacher, deacon, Seventy, etc.) strengthen the Church as a whole? In what ways can each office’s unique duties contribute to unity rather than duplication or competition? -Why might the Lord continually use similar leadership patterns (like a “Seventy”) across different dispensations (Moses, Christ’s mortal ministry, the modern Restoration)? What does that say about God’s approach to administering His people? -Numbers 11 shows Moses was overwhelmed until God appointed seventy elders to help. How might we likewise apply principles of delegation, teamwork, or shared service in our own families and Church responsibilities? -Elders, priests, teachers, deacons, and seventies are called “by prophecy and by the laying on of hands.” What experiences have you had—or observed—where this calling from God has brought spiritual authority and power to accomplish His work? -President Russell M. Nelson taught that women should more fully learn about priesthood doctrines and actively seek to draw on the power of God in their daily lives. How can you personally deepen your understanding of the priesthood and intentionally tap into its spiritual power—both for your own growth and to bless the people around you? |
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Verses 68–74 Theme: Membership Duties, Blessing Children, Baptism Mode Description: This section teaches that:
This teaching both safeguards the innocence of children and emphasizes the importance of personal agency in accepting the gospel. |
Similarly emphasizes that God holds children innocent until they can “know good from evil.”
D&C 20:70–71
Cheryl A Esplin, “Teaching Children to Understand”
Russell M. Nelson, “Let God Prevail!” “The Gathering of Scattered Israel”
David A. Bednar, “Watchful unto Prayer Continually”
Devin G. Durrant, “Teaching in the Home—A Joyful and Sacred Responsibility”
Why Did Moroni Include Mormon’s Condemnation of Infant Baptism? Why Did the Lord Quote the Book of Mormon When Reestablishing the Church? |
Verses 75-79 Theme: Sacrament Prayers Description: Emphasizes the necessity of frequent sacrament meetings (v. 75) to remain spiritually nourished. Provides the exact sacrament prayers (vv. 77, 79). Hebrew/Greek insights: “Bless and Sanctify”
In Hebrew, there are two words primarily used for “bless” Barak and Asher. Barak is primarily used to indicate a blessing that is bestowed through the idea of covenant adoption, such as those outlined in the Abrahamic or New and Everlasting covenant. This term frequently appears when God bestows covenant promises or when individuals pronounce a God-given blessing that aligns with covenant conditions. These are blessings that are not earned, but they are divinely endowed according to God’s grace and mercy. On the other hand, ’Ashar / ’Ashre (אָשַׁר / אַשְׁרֵי) H835 means “Happy,” “fortunate,” “blessed” in the sense of being favored. This is the word we see with Psalm 1:1, or the blessing style of the beatitudes, where happiness and blessings are a direct result of personal choices and righteous living. These are two very different concepts that in many ways align with our earlier study of justification vs. sanctification.
Connection: Asking God to “bless and sanctify” the bread and wine/water signals a moment of complete consecration—setting these physical emblems apart for a higher and holier purpose.. Reflection: -When you think of “blessing,” do you typically envision God bestowing something on you (barak), or do you think of it more as the happy result of righteous living (’ashre)? How might recognizing both aspects enrich your perspective on God’s gifts? -Barak can signify being “adopted” into God’s covenant. In what ways do you feel personally adopted or claimed by the Lord through covenants—such as baptism, temple ordinances, or other promises? | Why Must Christ’s True Church Be Called after His Name? Cross-Reference: Moroni 4–5 for parallel sacrament prayers.
Elder Jeffrey R. Holland, “Abide in Me”
Elder D. Todd Christofferson, “The Power of Covenants”
Elder Neil L. Andersen, “Children”.
President M. Russell Ballard, “Return and Receive”
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Verses 80-84 Theme: Church Discipline and Ecclesiastical Endorsements Description: - Through these instructions, the Lord formalizes how the Church handles ecclesiastical discipline, membership tracking, and letters of recommendation—echoing patterns from both Jewish and Christian traditions. |
James E. Faust, “The Weightier Matters of the Law: Judgment, Mercy, and Faith”
Ronald A. Rasband, “Standing with the Leaders of the Church”
Russell M. Nelson, “We Can Do Better and Be Better”
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Doctrine and Covenants 21
Overview
Received April 6, 1830, at the Church’s first official meeting in Fayette, New York.
Declares Joseph Smith to be “a seer, a translator, a prophet, an apostle of Jesus Christ,” and instructs members to heed his words as though from God’s mouth.
Solidifies Joseph’s role as the presiding elder, with Oliver Cowdery also recognized as apostle/elder under Joseph’s hand.
Timeframe & Setting
Given on the exact day of organization (see Joseph Smith Papers: Revelation, 6 April 1830).
Reflects the same impetus: (1) legal incorporation under New York law, (2) formal spiritual conferral of offices, and (3) administration of the sacrament and confirmation of members.
Key Circumstances
The saints had just expressed unanimous consent to receive Joseph and Oliver as presiding officers (the principle of common consent).
Joseph and Oliver then ordained each other as elders, partook of the sacrament with the small congregation, and conferred the Holy Ghost upon each member individually.
Purpose of the Revelation
Authoritatively establish Joseph’s calling as the primary revelator for the Church.
Instruct members to receive his teachings “in all patience and faith,” promising that doing so would protect them from the “powers of darkness.”
Emphasize the new Church’s reliance on living prophets, not solely on scripture, bridging the concept of continuous revelation.
Significance
This becomes the scriptural foundation for Joseph Smith’s role: seer, prophet, translator, and apostle.
Introduces the principle that members are to regard the prophet’s words as God’s words if he speaks by the Holy Ghost.
Ties leadership authority directly to Christ’s command, ensuring that new revelation is recognized as binding on the Church.
Main Topics and Themes from D&C 21
Major Topics & Themes | Resources & Links |
Verses 1–3: Theme: Record-Keeping, Joseph Called as Seer, Translator, Prophet Description: The Lord commands that “a record [be] kept among you,” emphasizing the importance of preserving revelations, organizational minutes, etc. Joseph is declared a “seer,” “translator,” “prophet,” “apostle,” “elder.” Hebrew/Greek insights: “A Record Kept Among You” (v. 1)
Connection: In D&C 21:1, the Lord commands that a formal record be kept, akin to biblical precedents where God’s dealings with His people are documented. “Thou Shalt Be Called a Seer, a Translator, a Prophet, an Apostle of Jesus Christ, an Elder of the Church” (v. 1)
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Pres. Russell M. Nelson, “Hear Him”
Elder Jeffrey R. Holland, “Prophets, Seers, and Revelators”
Elder David A. Bednar, “The Spirit of Revelation”
Elder D. Todd Christofferson, “The Blessing of Scripture”
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Verses 4–5: Theme: Heed the Prophet’s Words with Patience & Faith Description: “As if from mine own mouth” (v. 5) sets the pattern for receiving prophetic counsel. - Ties in with D&C 1:38 on how the Lord’s voice and His servants’ voice are the same. Hebrew/Greek insights: “Give Heed unto All His Words” (v. 4) Hebrew Concepts:
Greek Concepts:
“As He Receiveth Them, Walking in All Holiness before Me” (v. 4)
Hebrew: הָלַךְ (halakh) = “To go,” “to walk,” “to travel.” In many biblical contexts, halakh is used both literally and figuratively. It can denote physical movement (e.g., walking on the earth) as well as a way of life or conduct (e.g., “walk in the light”).
| “Common Consent”: This revelation underlines the newly sustained prophet’s authority. The membership’s acceptance was not merely symbolic; it was binding under God’s pattern.
President Russell M. Nelson, “We Can Do Better and Be Better”
Elder Jeffrey R. Holland, “The First Great Commandment”
Elder D. Todd Christofferson, “The Joy of the Saints”
Elder David A. Bednar, “Honorably Hold a Name and Standing” “Exceedingly Great and Precious Promises”
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Verses 6–8: Theme: Blessings for Those Who Follow; Joseph’s Weeping for Zion Description: The phrase “his weeping … I have seen” (v. 8) reveals Joseph’s deep concern for building Zion. The Lord promises that Joseph’s days of mourning will turn to rejoicing. Historical Context: Joseph faced ridicule, lawsuits, and personal tragedy. This promise of comfort is repeated in revelations throughout 1830–1833 | Matthew 16:18 – “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” Genesis 5:22–24 – Describes Enoch “walking with God,” setting the example for covenant living. Galatians 5:16 – “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” Psalm 137:1–2 – Provides a poetic backdrop for how the people experience both sorrow and the need for divine intervention. Isaiah 61:3 – Speaks of replacing mourning with joy, echoing the promise of ending sorrow for Zion. |
Verses 9–12: Theme: Ordination of Oliver; Charge to Preach Description: The Lord specifically names Oliver as “mine apostle” and charges him to preach. Joseph remains the “first” elder, Oliver the “second.” The Lord promises all those who labor in his vineyard with a mighty blessing. | Jacob 5 – The allegory of the olive tree; a vivid illustration of labor, pruning, and the eventual harvest. Isaiah 5:1–7 – Describes the vineyard of the Lord, emphasizing fruitfulness and the consequences of neglect. John 15:1–8 – Jesus’ metaphor of the vine and the branches, reinforcing the idea of abiding in Him to bear fruit. Matthew 20:1–16 – The parable of the laborers in the vineyard, which speaks to the fairness and grace of God’s kingdom. Galatians 6:9 – Encourages us not to grow weary in doing good, for we shall reap a harvest in due time. Elder Jeffrey R. Holland, “Labour in the Vineyard”
Elder David A. Bednar, “Gather Together in One All Things in Christ”
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The Hermeneutical Framework: The PRDS (Paradise / Garden/ Orchard) Model
The 11th-century Hebrew hermeneutical (interpretation/ translation) method known as PRDS (Pashat, Reimez, Drash, Sod) was recorded by Rashi in the 11th century. Rashi was a well-respected Rabbi in Jewish Tradition.
This method provides a four-level approach to scriptural interpretation used in Jewish tradition to help students understand the literal and deeper meanings of scripture. This approach can enrich one's understanding of the “vineyard allegory” used in verse 9 of Section 21, Jacob 5, and throughout Biblical and Book of Mormon symbolism and imagery because this model is based on a “vineyard” allegory.
As an acronym, PRDS is referred to as the “Paradise Model,” and it relates to digging into the texts of scripture to become acquainted with God personally. Some Messianic scholars believe that this, in part, may have been what Christ and Paul were referring to in their statements about Paradise (παράδεισος parádeisos, from פַּרְדֵּס pardêç), teaching that it is possible to “return to Eden” while still in this life through diligent Torah study. This is a process where one can learn to receive the types of sacred Revelatory experiences described in the Bible by following the PRDS Pattern.
This concept is quite interesting because one can see many similarities in the Book of Mormon, including Nephi’s Tree of Life allegory (Nephi and His Asherah), Jacob’s Vinyard parable, and Alma’s Allegory of the Seed. This appears to be a process that the Book of Mormon writers were familiar with.
Can we see these same types of patterns in Temple work, in our Hero’s Journey, in the Plan of Salvation? These are interesting questions to ponder.
Pashat (פָּשׁט) – The Literal Meaning
Definition: Pashat is an Arabic adaptation of a Biblical word meaning “strip away.” It is interpreted in this context to mean the “plain,” “simple,” or straightforward interpretation of a text.
Application: When considering “laboring in the vineyard” at its pashat level, we look at it on its surface level. What do the words say, and what do they mean on a most basic level when we remove the clutter? What is the context and history? One can see this as the literal work and effort required to tend to a vineyard, or study the scriptures—representing a picture of diligent, consistent, and dedicated work and service. (Origin)
Reimez (רמז) – The Allegorical “Hint”
Definition: A hint or allusion to a deeper, symbolic meaning.
Application: Reimez invites us to see how the vineyard not only represents physical labor but also symbolizes the spiritual condition and promise of fruitfulness in God’s covenant. In some Messianic circles, these are related to the Allegories and Parables of Jesus, which were standard teaching methods during Christ’s time, and were frequently associated with the teachings of Gamaliel, the teacher of Paul (Acts 22:3).
Drash (דָּרַשׁ) – The Interpretative Inquiry
Definition: The homiletic or interpretive approach draws out lessons and moral teachings from the text itself. This is where one looks for poetic patterns, word plays, cross-references, etc.
From the Biblical root ד-ר-שׁ, to seek, enquire, investigate, require, search
Application: Drash encourages us to inquire and dig deeper—similar to the counsel to seek, ponder, pray, knock. This is the process of asking complex and sincere questions, having a hunger, faith, and desire to receive answers.
Sod (סוֹד) – The Secret or Mystical Meaning
Definition: The hidden, mystical, or secret mystery/ meaning behind the text revealed by the Spirit.
Strong’s Number: H5475 (from the root y-s-d יסד “foundation, ordination”)
Application: At the sod level, the vineyard becomes a garden, a symbol of the eternal covenant between God and His people from the beginning, where our labor is rewarded, and we receive answers, physical and spiritual, infused with divine wisdom and revelation—echoing the idea of being welcomed into an intimate circle, a council of divine wisdom, receiving a spiritual rebirth and eternal fruitfulness as we enter back into God’s presence.
Doctrine and Covenants 22
Overview
Received April 16, 1830 (just 10 days after official organization) to address the question: Do individuals baptized previously in other Christian denominations need to be rebaptized to join the newly formed Church of Christ?
The Lord clarifies that prior baptisms, lacking the new and everlasting covenant and proper authority, are considered “dead works” under the law of Moses.
Timeframe & Setting
Date & Location: Manchester, New York, April 16, 1830 (see Joseph Smith Papers: Revelation, 16 April 1830).
Context: Some new believers, having been immersed in other churches, questioned whether a second immersion was necessary. Joseph sought divine direction.
Key Circumstances
The standard set in D&C 20:37 had just been spelled out for new members. Yet some believed their prior Christian baptism was “good enough.”
Tensions with local ministers and members of other sects underlined the need for an official statement on the matter.
Purpose of the Revelation
To underscore that authority from Jesus Christ is necessary for valid baptism.
To abolish “old covenants” and “dead works” that do not align with Christ’s newly organized Church in this dispensation.
To confirm that one must “enter at the gate” by the correct priesthood ordinance (D&C 22:4).
Significance
Demonstrates that the Restoration does not merely add on to existing sectarian traditions but re-establishes the covenant “from the beginning” (v. 1).
Highlights the seriousness of the gate of baptism—it’s more than an outward form; it’s a covenant with God under valid priesthood keys.
Solidifies the ongoing principle that any ordinance must be done under God’s direction to be efficacious.
Main Topics and Themes from D&C 22
Major Topics & Themes | Resources & Links |
Verses 1: Theme: All Old Covenants Done Away; New & Everlasting Covenant Description: This “new & everlasting covenant” is that which God established from the beginning—fulfilling older types and shadows (law of Moses). - In referencing it as “everlasting,” the revelation implies continuity with God’s plan from Adam forward (see Moses 5–6 for earliest priesthood). |
Elder D. Todd Christofferson, “The Power of Covenants”
Elder Jeffrey R. Holland, “The Ministry of Reconciliation”
Elder David A. Bednar, “In the Strength of the Lord”
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Verses 2–4: Theme: Authority Required; ‘Dead Works’ vs. Entering the Strait Gate Description: The repeated phrase “dead works” connotes ordinances done without God’s sanction. - “Enter ye in at the gate … as I have commanded” recalls 2 Nephi 31:17–18, specifying the correct priesthood key to the gate. |
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