Date of Revelation: July 8, 1838
Location: Far West, Missouri
Recipients: William Marks, Newel K. Whitney, and Oliver Granger (with general principles for all Saints)
Context: Calling leaders still in Kirtland to leave temporal concerns and join Saints in Missouri
Section Summary: In this pointed revelation, the Lord addresses three men who remain in Kirtland, Ohio, settling business affairs while the rest of the Saints have gathered to Missouri. The Lord challenges William Marks and Newel K. Whitney to repent of covetousness, asking the piercing question "What is property unto me?" He reminds them that He controls all creation and can make "solitary places to bud and blossom." The revelation commends Oliver Granger's faithful service and promises his name will be remembered forever. D&C 117 confronts the tension between temporal security and spiritual calling, teaching that God values sacrifice more than increase and that His servants must forsake "littleness of soul" to inherit eternal blessings.
Primary Doctrinal Principle: God owns all things—"the fowls of heaven, the fish of the sea, the beasts of the mountains"—and therefore His servants should not covet temporal possessions, for "what is property unto me?" saith the Lord.
Secondary Principle: The Lord values sacrifice and faithful service more than material increase; Oliver Granger's "sacrifice shall be more sacred unto me than his increase," demonstrating that how we serve matters more than visible results.
Application Principle: When faced with choosing between temporal security and spiritual calling, disciples must forsake "littleness of soul," trust God's ownership of all resources, and obey divine commands with urgency, knowing that delayed obedience often becomes disobedience.
By July 1838, Kirtland, Ohio, was a shadow of its former self. At its peak (1836-1837), Kirtland housed 3,000-4,000 Saints. By summer 1838, only 100-200 members remained. The Kirtland Temple, where Christ, Moses, Elias, and Elijah had appeared (D&C 110), was now controlled by apostates.
The collapse of the Kirtland Safety Society (1837) and the continuing Panic of 1837 economic depression left Kirtland's economy in ruins. Properties worth thousands in 1836 could barely be sold for pennies on the dollar. Lawsuits proliferated against former Church leaders, and creditors sought to seize any Mormon-owned property.
William Marks served as president of the Kirtland Stake—essentially the senior local Church leader after Joseph Smith's departure. His responsibilities included managing remaining faithful members, attempting to resolve property disputes, and organizing assistance for Saints still preparing to leave. However, Marks owned substantial property in Kirtland, and leaving meant abandoning assets or selling at devastating losses. The revelation would specifically challenge him about "covetousness"—suggesting he was prioritizing property preservation over obedience to gathering.
Newel K. Whitney was one of the Church's most prominent leaders and successful businessmen. As Bishop in Kirtland since 1831 and member of the First Presidency's inner circle, Whitney owned "N. K. Whitney & Co.," Kirtland's largest general mercantile store. His business had supplied Church members on credit, leaving him with substantial accounts receivable. Walking away meant financial ruin. The revelation specifically charges Whitney with covetousness, suggesting he was delaying obedience while attempting to salvage his financial position.
Unlike Marks and Whitney, Oliver Granger receives only commendation in the revelation. Granger had remained in Kirtland not from covetousness but to serve the Church's interests—acting as Joseph Smith's legal agent, attempting to settle Church debts, and protecting Church interests in a hostile legal environment. The revelation praises his service: "his sacrifice shall be more sacred unto me than his increase" (v. 13)—contrasting his faithful sacrifice with Marks' and Whitney's reluctance. Granger suffered from poor health, and his work in Kirtland's harsh climate would contribute to his early death in 1841 at age 48.
While Kirtland declined, Far West, Missouri, flourished as the new Church headquarters. The city was laid out in 1836-1837 and grew rapidly as Saints relocated from Kirtland and other areas. By July 1838, Far West housed approximately 5,000 Saints—far exceeding Kirtland's peak population. Joseph Smith directed all Church operations from Far West, new revelations came there (D&C 115, 116, 117), and temple construction was commanded there.
Just two months before D&C 117 (May 1838), Joseph Smith received D&C 116 identifying Adam-ondi-Ahman. Verse 8 of D&C 117 references "the mountains of Adam-ondi-Ahman" and "the plains of Olaha Shinehah, or the land where Adam dwelt." This sacred geography was being revealed and settled. The Lord contrasted this prophetically significant land with Kirtland's dwindling properties—why covet "that which is but the drop" when vast sacred lands awaited?
The Lord commanded Marks and Whitney to leave "before I, the Lord, send again the snows upon the earth" (verse 1). This wasn't casual counsel but urgent command. Winter travel in 1838 was dangerous, sometimes impossible. The window for safe departure was closing. Delayed obedience would mean months of additional separation from the Saints and potential winter hardship.
The Kirtland-to-Missouri Transition: D&C 117 represents the final prophetic word on Kirtland. The Lord was closing the Kirtland chapter of Church history and fully establishing Missouri as Zion. Those who refused to make this transition—whether from covetousness, fear, or any other reason—were refusing to participate in the Lord's work going forward.
The Test of Obedience: This revelation tested whether leaders would choose temporal security or spiritual calling. Marks and Whitney faced a clear choice: preserve property or preserve covenant relationship. The Lord's commands removed any middle ground—they must "settle up their business speedily" and leave, trusting divine provision rather than human wisdom.
Eternal Principles Established: The revelation established principles extending far beyond 1838: God owns everything, sacrifice matters more than success, delayed obedience equals disobedience, and faithful servants will be remembered eternally even when their work produces little visible "increase."
These opening verses establish divine urgency through escalating commands. The Lord addresses William Marks (Kirtland stake president) and Newel K. Whitney (prominent bishop and merchant) with a direct, non-negotiable command: leave Kirtland immediately and join the gathering in Missouri. The timing is specific—"before I, the Lord, send again the snows upon the earth"—creating a deadline of approximately four months.
The progression of imperatives demonstrates increasing urgency: "settle up...speedily" (v. 1) → "awake, and arise, and come forth, and not tarry" (v. 2) → "if they tarry it shall not be well with them" (v. 3). The phrase "awake, and arise, and come forth" echoes prophetic calls throughout scripture where the Lord rouses His servants from spiritual slumber. The warning "it shall not be well with them" indicates both temporal and spiritual consequences.
"Settle up their business speedily" — The phrase "settle up" meant concluding financial affairs, paying debts where possible, and making arrangements for what couldn't be immediately resolved. "Speedily" modified the normal business practice of the era, which would take months or years. The Lord commanded quick conclusion rather than perfect resolution—suggesting that some financial loss was acceptable to achieve obedience.
"Before I, the Lord, send again the snows upon the earth" — Winter travel from Ohio to Missouri (approximately 900 miles) was extremely dangerous in the 1830s. Poor roads became impassable, river crossings froze or flooded, and exposure killed travelers. The Lord's "before winter" deadline was both urgent command and merciful protection.
These verses diagnose the spiritual condition preventing Marks' and Whitney's obedience: covetousness. The Lord doesn't merely command action (leave Kirtland) but addresses the heart condition that produces delayed obedience. Covetousness isn't simply wanting what belongs to others—it's inordinate attachment to possessions, prioritizing temporal security over spiritual obedience.
The rhetorical question "what is property unto me?" is devastating in its simplicity. The Lord who owns all creation is utterly indifferent to human property claims. This question reframes the entire situation: Marks and Whitney were agonizing over losing property that was never theirs in any ultimate sense. Verse 5 provides practical instruction: use property to satisfy legitimate debts where possible, then "let them go"—both permission and command to release emotional attachment.
"Covetous desires" — The Greek word underlying "covet" in biblical texts is pleonexia (πλεονεξία), meaning "a greedy desire to have more." It appears in the Ten Commandments (Exodus 20:17) and is consistently condemned as idolatry (Colossians 3:5). The Lord's diagnosis wasn't accusing them of stealing but identifying their inordinate attachment to property as spiritual sickness requiring repentance.
"Turned out for debts" — In 19th-century terminology, "turned out" meant liquidated or sold to pay debts. The Lord authorized selling Kirtland properties to satisfy debts, even at significant loss. This was merciful permission—they needn't preserve property value at all costs.
These verses expand the theology of divine ownership. The Lord moves from rhetorical question about property to comprehensive assertion of ownership over all creation. The progression encompasses sky creatures ("fowls of heaven"), sea creatures ("fish of the sea"), land creatures ("beasts of the mountains"), the earth itself, and finally human affairs ("destinies of all the armies").
The pattern echoes Genesis 1's creation account, reminding readers that the Creator owns His creation. Having established ownership, verse 7 presents the logical conclusion: "will I not make solitary places to bud and to blossom?" The God who owns and created everything can certainly provide for His servants anywhere—including Missouri's "solitary places" compared to established Kirtland.
"Fowls...fish...beasts" — This threefold categorization represents totality of animal creation. By invoking Genesis 1 categorization (sky, sea, land), the Lord reminds readers of creation week when God spoke and all things came into being.
"Solitary places" — The Hebrew concept of wilderness appears in prophetic literature as locations of both testing and divine provision. Israel wandered 40 years in wilderness—both judgment and preparation. The Lord was calling Marks and Whitney from civilization (Kirtland) to wilderness (Missouri frontier), promising to make that wilderness productive.
"Bud and blossom" — This agricultural imagery echoes Isaiah 35:1-2: "The wilderness and the solitary place shall be glad...the desert shall rejoice, and blossom as the rose." Isaiah's restoration prophecy applied to Missouri's settling.
This verse represents one of the most theologically rich statements in D&C 117, introducing revealed names for sacred geography while challenging priorities. The Lord contrasts Kirtland property ("the drop") with Missouri's sacred landscape ("more weighty matters"), arguing that clinging to insignificant Kirtland possessions while neglecting participation in gathering to Adam's ancient homeland represents catastrophically inverted priorities.
"Mountains of Adam-ondi-Ahman" references the May 1838 revelation (D&C 116) identifying the Grand River valley where Adam gathered his posterity. "Plains of Olaha Shinehah" introduces new revealed terminology—the land where Adam dwelt. The contrast between "the drop" and "more weighty matters" echoes Jesus's rebuke of Pharisees who tithed herbs while neglecting "weightier matters of the law" (Matthew 23:23).
"Adam-ondi-Ahman" — Revealed in D&C 107:53 (1835) and geographically located in D&C 116 (May 1838). Joseph Smith taught it meant "the place or land of God where Adam dwelt." This was the sacred site where Adam blessed his posterity and prophesied "unto the latest generation."
"Olaha Shinehah" — Appears only here in scripture. May mean "land of the sun" or simply be the proper name for the plains near Adam-ondi-Ahman. The immediate gloss "the land where Adam dwelt" suggests this was the broader region where Adam lived.
"The drop" — Suggests insignificance. In biblical usage, a "drop" from a bucket is nothing compared to the bucket's contents (Isaiah 40:15). Kirtland property was utterly insignificant compared to the blessings awaiting in Missouri.
After establishing divine ownership, rebuking covetousness, and contrasting trivial Kirtland property with sacred Missouri land, the Lord issues direct command: "come up hither unto the land of my people, even Zion." This identifies Missouri as Zion—the gathering place where the Lord's people dwell. The imperative "come up" suggests both geographical elevation and spiritual ascension.
Verse 10 contains both promise and warning. William Marks is called to significant responsibility ("ordained unto the same power"), but with conditional language: "if he will not be obedient...let him be removed from his place." This demonstrates that callings depend on worthiness and obedience. The Lord will find someone else if Marks refuses. Newel K. Whitney is positioned as backup—he too receives calling, but Marks is given first opportunity.
"Come up hither" — The phrase suggests both geographical movement (traveling to Missouri) and spiritual elevation. In biblical usage, "coming up" to Jerusalem or the temple implied spiritual ascension. The Lord presents Missouri gathering as ascending to Zion.
"Land of my people, even Zion" — Identifies Missouri as Zion. Since 1831, the Lord had designated Missouri as the land of Zion (D&C 57). This reaffirms that identification and emphasizes that Zion is where "my people" gather—not scattered in Kirtland.
"If he will not be obedient" — Direct conditional language. The Lord doesn't guarantee Marks will obey. The calling is offered, but acceptance depends on Marks' choice. This reveals divine respect for agency even while commanding obedience—a paradox of freedom and obligation in discipleship.
Verse 11 introduces the concept of "littleness of soul"—small thinking, limited faith, inability to envision God's expansive purposes. This "littleness" must be forsaken to receive blessings. Marks and Whitney were thinking small—obsessing over Kirtland property losses rather than trusting God's power to provide abundantly in Missouri. The command to be servants "not in name but in deed" challenges nominal discipleship—claiming to serve God while prioritizing temporal concerns.
Verse 12 shifts to commendation of Oliver Granger. Unlike Marks and Whitney, Granger receives only praise. His name will be "had in sacred remembrance from generation to generation, forever and ever." This represents one of scripture's highest promises—eternal remembrance for faithful service. Granger's legacy demonstrates that God honors those who sacrifice without counting cost, who serve faithfully regardless of visible success.
"Littleness of soul" — Suggests small-minded thinking, limited vision, inability to trust God's promises. Opposite of magnanimity (greatness of soul). In biblical thought, "soul" (Hebrew nephesh, Greek psyche) represents one's entire being—mind, will, emotions. "Littleness of soul" means the entirety of one's being is operating from fear, doubt, and limited perspective rather than faith, trust, and God's expansive vision.
"Not in name but in deed" — Distinguishes between nominal and actual service. Marks and Whitney were servants "in name"—they held positions, had responsibilities—but were they servants "in deed"? Their delay suggested actions didn't match professions. James teaches similarly: "faith without works is dead" (James 2:26).
"From generation to generation, forever and ever" — Hebraic repetition for emphasis. Granger's name wouldn't just be remembered for a time but eternally. This promise has been literally fulfilled—his name appears in scripture (D&C 117), ensuring perpetual remembrance.
These verses contain one of scripture's most profound principles: God values sacrifice more than material increase. Granger's "sacrifice shall be more sacred unto me than his increase"—repeated twice for emphasis—establishes that how we serve matters more to God than visible results. In worldly terms, Granger's Kirtland mission produced little "increase"—properties sold at losses, debts remained partially unpaid, legal battles continued. But his sacrifice—faithful service regardless of outcomes—was "sacred" to the Lord.
The Lord promises Granger "a multiplicity of blessings, in bringing souls unto me, inasmuch as his strength will permit." This acknowledges Granger's physical limitations while promising spiritual success proportionate to his capacity. The phrase "when he falls he shall rise again" prophesies both literal stumbling (from weakness) and spiritual resilience—Granger would face setbacks but ultimately succeed in his mission.
"Sacrifice...more sacred than...increase" — "Sacrifice" refers to what Granger gave up—health, comfort, financial security, time with family. "Increase" refers to visible results—properties sold, debts paid, legal victories won. The Lord judges sacrifice (input) more significant than increase (output). This inverts worldly values that judge success by results regardless of cost.
"Inasmuch as his strength will permit" — Acknowledges Granger's poor health and physical limitations. The Lord doesn't demand what Granger cannot give, but promises blessings proportionate to his capacity. This demonstrates divine mercy—God knows our frames, remembers we are dust (Psalm 103:14).
"Contend earnestly for the redemption of the First Presidency" — "Contend earnestly" translates Greek epagonizomai (ἐπαγωνίζομαι), meaning "to struggle, fight intensely." Granger's mission was to defend Joseph Smith's reputation and financial interests in hostile Kirtland—a spiritual battle requiring intense effort.
Verse 15 commands respect for Oliver Granger—"let no man despise" him. This suggests some may have criticized or looked down on Granger for his limited material success or humble circumstances. The Lord defends His servant, commanding the Saints to honor him with "blessings...forever and ever." This establishes a principle: God's servants deserve honor regardless of worldly measures of success.
Verse 16 introduces George Miller, commending his integrity and love for God's testimony. "Without guile" means honest, sincere, free from deception—the same quality Jesus praised in Nathanael (John 1:47). Miller's trustworthiness stemmed from "integrity of his heart"—internal moral consistency. The Lord declares His love for Miller because of Miller's love for divine testimony.
"Let no man despise" — Greek kataphroneo (καταφρονέω) means "to look down on, think little of, despise." The command prohibits contempt toward Granger based on worldly judgments of his success or status. God defends those the world undervalues.
"Without guile" — Greek adolos (ἄδολος) means "without deceit, guileless, sincere." Positive term indicating integrity. Jesus used this describing Nathanael: "an Israelite indeed, in whom is no guile" (John 1:47). Being "without guile" means operating from pure motives, free from manipulation or hidden agendas.
"Integrity of his heart" — "Integrity" from Latin integer (whole, complete). Integrity means internal consistency—one's private character matches public profession. Heart-level integrity is deeper than mere external honesty—it's moral coherence at the core of one's being.
Linguistic Analysis: This section provides in-depth study of key terms from D&C 117, examining Hebrew, Greek, Latin roots, etymology, and doctrinal significance.
Hebrew: Chamad (חָמַד) - "To desire, delight in, take pleasure in, covet." Related to chemda (desirable thing). The root emphasizes intense desire or longing, which can be neutral or sinful depending on context. Appears in the Tenth Commandment (Exodus 20:17).
Greek: Pleonexia (πλεονεξία) - "Greediness, avarice, insatiable desire to have more." Components: pleon (more) + echo (to have) = "having-more-ness." Paul calls covetousness "idolatry" (Colossians 3:5).
Latin: Cupiditas - "Desire, longing, greed"; Avaritia - "Greed, avarice." Became one of the Seven Deadly Sins in medieval theology.
Etymology: From Latin cupere (to desire) through Old French coveitier (to desire eagerly). Originally neutral "strong desire," acquired exclusively negative connotation by 1400s.
Webster 1828: "To desire inordinately; to desire that which it is unlawful to obtain or possess...applied to an inordinate desire of wealth or avarice."
Doctrinal Significance: The Lord diagnoses Marks and Whitney's delayed obedience as stemming from "covetous desires" (v. 4). Their attachment to Kirtland property prevented obedience—a textbook case of covetousness as idolatry (valuing property above God's will). The antidote: trusting God's ownership and providence (verses 6-7).
Hebrew: Zebach (זֶבַח) - "Sacrifice, offering, slaughtered animal." From zabach (to slaughter for sacrifice). Related terms: korban (offering, bringing near to God), olah (burnt offering, ascending to God).
Greek: Thusia (θυσία) - "Sacrifice, offering, the act of offering." Paul teaches spiritual sacrifice: "Present your bodies a living sacrifice" (Romans 12:1).
Latin: Sacrificium - "Sacrifice, offering." From sacer (sacred) + facere (to make) = "to make sacred, consecrate."
Etymology: From Latin sacrificium through Old French. Literally "making sacred"—transforming something ordinary into something holy through offering.
Webster 1828: "An offering made to God by killing and burning some animal upon an altar...anything consecrated and offered to God."
Doctrinal Significance: "His sacrifice shall be more sacred unto me than his increase" (v. 13, repeated in v. 14). Oliver Granger's sacrifice—faithful service regardless of outcomes—was "sacred" to the Lord, even though his Kirtland mission produced little material "increase." God values what we give up (sacrifice/input) more than visible results (increase/output). This inverts worldly values that judge success by results alone.
Concept: "Littleness of soul" (v. 11) suggests small-minded thinking, limited vision, inability to trust God's promises. Opposite of magnanimity (greatness of soul).
Hebrew Parallel: Nephesh (נֶפֶשׁ) - "Soul, self, life, person." Represents one's entire being—mind, will, emotions. "Littleness of nephesh" means the entirety of one's being operating from fear, doubt, and limited perspective.
Greek Parallel: Psyche (ψυχή) - "Soul, life, self." Jesus taught about losing one's psyche to save it (Matthew 16:25).
Doctrinal Significance: Marks and Whitney were thinking small—obsessing over Kirtland property losses rather than trusting God's power to provide abundantly in Missouri. "Littleness" manifests as believing God's promises won't work for us, doubting His ability to provide, clinging to security over faith. The command to forsake "littleness of soul" challenges us to expand our vision to match God's perspective.
Note: For complete word studies including Latin, etymology, and full doctrinal analysis of all key terms, see the full study guide markdown files.
These comprehensive questions are designed for deep scriptural study, personal reflection, and teaching applications. Use them individually or in groups to explore D&C 117's teachings about divine ownership, covetousness, and faithful service.