Priesthood Organization and Authority
March 28, 1835 • Kirtland, Ohio
March 1835 found the newly called Twelve Apostles preparing for their first quorum mission to the Eastern States. They had been ordained in February 1835 but felt inadequate for their calling. Oliver Cowdery and others had been teaching them, but they needed divine instruction about their authority and duties. The Seventy were also being organized, requiring clarity about their role relative to the Twelve.
The Church was in a critical organizational phase. The Kirtland Temple was under construction (dedicated March 1836), requiring proper priesthood authority for ordinances. The School of the Prophets was functioning, training Church leaders. Recent conflicts from Zion's Camp (1834) had tested faith, but also identified future leaders. The Church was transitioning from informal to formal priesthood structure.
Kirtland, Ohio, served as Church headquarters with about 1,000-1,500 members in the area. Economic pressures were mounting as members sacrificed to build the temple. Religious excitement in the Western Reserve made people receptive to new revelation but also created competition among churches. The community watched skeptically as the Mormons claimed ancient priesthood authority.
The 1830s marked the height of Jacksonian Democracy with its emphasis on common man equality—ironically paralleling the revelation's teaching about priesthood quorum equality. Religious primitivism sought to restore New Testament Christianity. The Second Great Awakening had prepared hearts for claims of restored authority. Social movements challenged traditional authority structures.
The revelation immediately organized the Church's leadership structure, enabling the Twelve to depart on their mission with confidence. It clarified that bishops served as common judges in Israel, resolving disputes about their role. The ancient priesthood genealogy strengthened members' faith that they were part of God's eternal work. The emphasis on unanimity in councils promoted unity during a period of potential division.
This revelation remains the constitutional document for LDS Church government. Every priesthood ordination, quorum organization, and Church council follows its patterns. The principle of priesthood keys prevents unauthorized ordinances and maintains order. The revelation's teaching about equal authority among quorums prevents autocracy while maintaining hierarchical order. Its genealogical records inspire family history work.
The revelation reveals priesthood organization from Adam through Noah, showing that patriarchal priesthood government existed from the beginning. The pattern of three presiding quorums (First Presidency, Twelve, Seventy) mirrors ancient Israel's government structures. The role of bishops as judges parallels Old Testament judges. The emphasis on genealogy and lineage reflects Hebrew record-keeping traditions. Adam-ondi-Ahman as a gathering place establishes sacred geography patterns.
The priesthood structure adapts to govern a global church of millions while maintaining the same basic organization revealed in 1835. Digital technology enables councils to meet and make unanimous decisions across continents. The Prophet holds all priesthood keys and is authorized to use them in righteousness. However, all apostles have been given these keys as well, ensuring continuity and orderly succession. Women's auxiliary organizations parallel priesthood structures and serve as vital appendages to God's Priesthood order and plan for the salvation of all His children. The revelation's flexibility allows for growth while maintaining doctrinal foundations.
In February 1835, the Twelve Apostles were chosen and ordained for the first time in this dispensation. By March, they were preparing for their first mission to the Eastern States but felt overwhelmed by their calling. Oliver Cowdery had been teaching them from the Bible about ancient apostles, but they needed divine instruction about their specific authority and duties in the restored Church.
The Kirtland Temple walls were rising, with dedication planned for March 1836. The Saints were sacrificing tremendously—women giving china and men working while fasting. The temple would house sacred ordinances requiring proper priesthood authority, making this revelation's timing crucial.
The Church faced several organizational questions:
This revelation incorporated and expanded upon earlier revelations about priesthood. Portions dated back to November 11, 1831, when initial instructions about the high priesthood were given. D&C 84 (September 1832) had explained priesthood lineage and the oath and covenant. D&C 20 had outlined basic Church offices. Now these pieces were unified into a comprehensive constitution.
The 1834 Zion's Camp march had tested and proven future leaders. Many of the newly called Twelve and Seventy were veterans of that march. Their shared sacrifice created bonds that would help them work in the unity this revelation required.
Other restoration movements of the 1830s (Campbellites, Shakers) also claimed to restore primitive Christianity but lacked claims to priesthood authority. The detailed priesthood organization in D&C 107 distinguished Mormonism's claims from other primitivist movements.
American democratic ideals influenced how members understood priesthood councils and unanimous consent. Yet the revelation balanced democratic principles (equality of quorums) with hierarchical authority (presidency and keys), creating a unique theological-political structure.
Armed with this revelation, the Twelve departed on their Eastern States mission with confidence. They could now explain their authority and the Church's organization to investigators and members alike. Their success on this mission validated the organizational structure.
The revelation immediately resolved disputes about bishops' authority to judge members. It clarified that high councils and stake presidencies had specific jurisdictions. The principle of keys prevented unauthorized actions while enabling authorized service.
When Joseph Smith was martyred in 1844, D&C 107's teachings about the Twelve's authority proved crucial. Brigham Young and the Twelve could claim equal authority to the First Presidency when that quorum was dissolved, preventing schism.
The organizational structure revealed in 1835 for a church of a few thousand now governs a global church of millions. The principles of priesthood keys, quorum organization, and council decision-making have proven remarkably scalable.
This comprehensive study guide covers all 100 verses of D&C 107. Click on each section to expand and explore the scriptures, doctrinal insights, language studies, and reflection questions.
1 There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.
2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.
3 Before his day it was called the Holy Priesthood, after the Order of the Son of God.
4 But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.
5 All other authorities or offices in the church are appendages to this priesthood.
"two priesthoods" - Dual priesthood structure: restoration of ancient organization
"Melchizedek" - Both a personal name and a title
"Holy Priesthood, after the Order of the Son of God" - Original name revealing divine source
"appendages" - Like branches hanging upon a tree
6 But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic, or Levitical Priesthood.
7 The office of an elder belongs to the Melchizedek Priesthood.
8 The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.
9 The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church.
10 High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member.
11 An elder has a right to officiate in his stead when the high priest is not present.
12 The high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present.
"right of presidency" - Inherent authority to preside
"administer in spiritual things" - Spiritual ordinances and blessings
13 The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.
14 Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances.
15 The bishopric is the presidency of this priesthood, and holds the keys or authority of the same.
16 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron.
17 But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood.
"Aaron and his seed" - Hereditary priesthood pattern
"outward ordinances" - External, preparatory ordinances
"legal right" - Hereditary claim by lineage
18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—
19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.
20 The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.
"keys" - Authority to unlock or authorize
"mysteries of the kingdom" - Sacred knowledge revealed to faithful
"church of the Firstborn" - Celestial church of exalted beings
"ministering of angels" - Angelic visitations and guidance
21 Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods.
22 Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.
23 The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling.
24 And they form a quorum, equal in authority and power to the three presidents previously mentioned.
25 The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.
26 And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.
"special witnesses of the name of Christ" - Unique apostolic calling
"equal in authority and power" - Balanced quorum structure
27 And every decision made by either of these quorums must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—
28 A majority may form a quorum when circumstances render it impossible to be otherwise—
29 Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.
30 The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity;
31 Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord.
32 And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision.
"unanimous voice" - Complete unity required
List of virtues in verse 30
33 The Twelve are a Traveling Presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews.
34 The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, first unto the Gentiles and then to the Jews—
35 The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews.
36 The standing high councils, at the stakes of Zion, form a quorum equal in authority in the affairs of the church, in all their decisions, to the quorum of the presidency, or to the traveling high council.
37 The high council in Zion form a quorum equal in authority in the affairs of the church, in all their decisions, to the councils of the Twelve at the stakes of Zion.
38 It is the duty of the traveling high council to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others.
"Traveling Presiding High Council" - Mobile governing body
"first unto the Gentiles and then unto the Jews"
39 It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation—
40 The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.
41 This order was instituted in the days of Adam, and came down by lineage in the following manner:
42 From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth;
43 Because he (Seth) was a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age.
44 Enos was ordained at the age of one hundred and thirty-four years and four months, by the hand of Adam.
45 God called upon Cainan in the wilderness in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was eighty-seven years old when he received his ordination.
46 Mahalaleel was four hundred and ninety-six years and seven days old when he was ordained by the hand of Adam, who also blessed him.
47 Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him.
48 Enoch was twenty-five years old when he was ordained under the hand of Adam; and he was sixty-five and Adam blessed him.
49 And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God three hundred and sixty-five years, making him four hundred and thirty years old when he was translated.
50 Methuselah was one hundred years old when he was ordained under the hand of Adam.
51 Lamech was thirty-two years old when he was ordained under the hand of Seth.
52 Noah was ten years old when he was ordained under the hand of Methuselah.
"evangelical ministers" - Patriarchs who give blessings
"chosen seed" - Covenant lineage
"Shedolamak" - Sacred meeting place
53 Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.
54 And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel.
55 And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever.
56 And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation.
57 These things were all written in the book of Enoch, and are to be testified of in due time.
"Adam-ondi-Ahman" - Sacred valley of gathering
"Michael, the prince, the archangel" - Adam's premortal identity
58 It is the duty of the Twelve, also, to ordain and set in order all the other officers of the church, agreeable to the revelation which says:
59 To the church of Christ in the land of Zion, in addition to the church laws respecting church business—
60 Verily, I say unto you, saith the Lord of Hosts, there must needs be presiding elders to preside over those who are of the office of an elder;
61 And also priests to preside over those who are of the office of a priest;
62 And also teachers to preside over those who are of the office of a teacher, in like manner, and also the deacons—
63 Wherefore, from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church.
64 Then comes the High Priesthood, which is the greatest of all.
65 Wherefore, it must needs be that one be appointed of the High Priesthood to preside over the priesthood, and he shall be called President of the High Priesthood of the Church;
66 Or, in other words, the Presiding High Priest over the High Priesthood of the Church.
67 From the same comes the administering of ordinances and blessings upon the church, by the laying on of the hands.
"set in order" - Organize and regulate
"severally" - Separately, individually
"High Priesthood, which is the greatest"
68 Wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things;
69 Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron;
70 For unless he is a literal descendant of Aaron he cannot hold the keys of that priesthood.
71 Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth;
72 And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church.
73 This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek.
74 Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders of Zion are enlarged and it becomes necessary to have other bishops or judges in Zion or elsewhere.
75 And inasmuch as there are other bishops appointed they shall act in the same office.
"judge in Israel" - Ancient pattern of judges
"common judge" - Judge for common people
76 But a literal descendant of Aaron has a legal right to the presidency of this priesthood, to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek, is tried, to sit as a judge in Israel.
77 And the decision of either of these councils, agreeable to the commandment which says:
78 Again, verily, I say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood.
79 And the Presidency of the council of the High Priesthood shall have power to call other high priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood and its counselors shall have power to decide upon testimony according to the laws of the church.
80 And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters.
81 There is not any person belonging to the church who is exempt from this council of the church.
82 And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood;
83 And their decision upon his head shall be an end of controversy concerning him.
84 Thus, none shall be exempted from the justice and the laws of God, that all things may be done in order and in solemnity before him, according to truth and righteousness.
"had in remembrance no more" - Divine forgetting
"justice and the laws of God"
85 And again, verily I say unto you, the duty of a president over the office of a deacon is to preside over twelve deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants.
86 And also the duty of the president over the office of the teachers is to preside over twenty-four of the teachers, and to sit in council with them, teaching them the duties of their office, as given in the covenants.
87 Also the duty of the president over the Priesthood of Aaron is to preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as is given in the covenants—
88 This president is to be a bishop; for this is one of the duties of this priesthood.
89 Again, the duty of the president over the office of elders is to preside over ninety-six elders, and to sit in council with them, and to teach them according to the covenants.
90 This presidency is a distinct one from that of the seventy, and is designed for those who do not travel into all the world.
91 And again, the duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses—
92 Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church.
Quorum Numbers - Divine Pattern
"like unto Moses" - Prophet-leader pattern
"seer, revelator, translator, prophet" - Four prophetic gifts
93 And it is according to the vision showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the seventy;
94 And the seventh president of these presidents is to preside over the six;
95 And these seven presidents are to choose other seventy besides the first seventy to whom they belong, and are to preside over them;
96 And also other seventy, until seven times seventy, if the labor in the vineyard of necessity requires it.
97 And these seventy are to be traveling ministers, first unto the Gentiles and also unto the Jews.
98 Whereas other officers of the church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow, notwithstanding they may hold as high and responsible offices in the church.
99 Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence.
100 He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved shall not be counted worthy to stand. Even so. Amen.
"seven times seventy" - Completeness in service
"traveling ministers" vs "standing ministers"
"slothful" - Spiritual laziness
"learn his duty" - Active priesthood preparation
Melchizedek represents the ideal priest-king who combines temporal and spiritual authority, providing the pattern for the higher priesthood that bears his name to avoid overusing Christ's sacred name.
Priesthood keys represent divine authorization to open specific doors of spiritual opportunity—to perform ordinances, govern the Church, and access heavenly powers. Keys distinguish between having priesthood authority and having authorization to use it.
In priesthood context, a quorum represents both a brotherhood of holders and the minimum number required for valid decisions. The concept parallels the Jewish minyan—emphasizing that certain sacred acts require community, not just individual authority. This emphasizes collective authority rather than individual power.
All Church offices and authorities derive from and depend upon the Melchizedek Priesthood, like branches extending from a trunk. This emphasizes unity of authority rather than competing power centers.
Presidency implies both position (sitting/standing before) and function (watching over, protecting, leading). It carries responsibility for those presided over, not just authority over them.
The "Holy Order" represents more than mere organization—it signifies a divine pattern of priesthood succession and authority that existed before the world was. The term encompasses both the sacred nature (holy/qadosh) and the structured arrangement (order/seder) of God's priesthood government. It connects earthly priesthood organization to pre-mortal councils and celestial patterns, emphasizing that this is not a human invention but a restoration of heaven's own order. The various Hebrew terms for "order" show different aspects: סֵדֶר (regular arrangement), מִשְׁפָּט (divine ordinance), עָרַךְ (battle array or temple arrangement), מַעֲרָכָה (the showbread arrangement), suggesting priesthood as both organized service and spiritual warfare arranged according to temple patterns. Alma's extensive discourse on this "holy order" in Alma 13 reveals it as the means by which individuals are prepared from the foundation of the world to teach God's commandments and enter His rest. The priesthood is literally "after" (following the pattern of) this eternal order, not merely a temporal church organization but a reflection of the very order of heaven itself.