Doctrine and Covenants 85:7–8

The reference to the “one mighty and strong” (D&C 85:7) who is to set in order the house of God and the reference to one who “putteth forth his hand to steady the ark” (D&C 85:8) have been used by many apostates to justify their falling away from the Church. They claim that various Presidents of the Church have lost favor with God and are rejected, and that they, the apostates, are the “one mighty and strong” called by God to set things right. Such claims contradict the meaning of the scriptures. In an official statement issued in 1905, the First Presidency (Joseph F. Smith, John R. Winder, and Anthon H. Lund) discussed the circumstances that brought forth the revelation in Doctrine and Covenants 85:7–8 and those to whom these two phrases referred:

“It is to be observed first of all that the subject of this whole letter [the Prophet’s letter to William W. Phelps], as also the part of it subsequently accepted as a revelation, relates to the affairs of the Church in Missouri, the gathering of the Saints to that land and obtaining their inheritances under the law of consecration and stewardship; and the Prophet deals especially with the matter of what is to become of those who fail to receive their inheritances by order or deed from the bishop. …

“Bishop Partridge was one of the brethren, who—though a most worthy man, one whom the Lord loved, and whom the Prophet described as ‘a pattern of piety,’ and ‘one of the Lord’s great men’—at times arrayed himself in opposition to the Prophet in those early days, and sought to correct him in his administrations of the affairs of the Church; in other words, ‘put forth his hand to steady the ark.’ …

“It was while these conditions of rebellion, jealousy, pride, unbelief and hardness of heart prevailed among the brethren in Zion—Jackson County, Missouri—in all of which Bishop Partridge participated, that the words of the revelation taken from the letter to William W. Phelps, of the 27th of November, 1832, were written. The ‘man who was called and appointed of God’ to ‘divide unto the Saints their inheritance’—Edward Partridge—was at that time out of order, neglecting his own duty, and putting ‘forth his hand to steady the ark’; hence, he was warned of the judgment of God impending, and the prediction was made that another, ‘one mighty and strong,’ would be sent of God to take his place, to have his bishopric—one having the spirit and power of that high office resting upon him, by which he would have power to ‘set in order the house of God, and arrange by lot the inheritance of the Saints’; in other words, one who would do the work that Bishop Edward Partridge had been appointed to do, but had failed to accomplish. …

“… And inasmuch as through his repentance and sacrifices and suffering, Bishop Edward Partridge undoubtedly obtained a mitigation of the threatened judgment against him of falling ‘by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning,’ so the occasion for sending another to fill his station—‘one mighty and strong to set in order the house of God, and to arrange by lot the inheritances of the Saints’—may also be considered as having passed away and the whole incident of the prophecy closed” (in James R. Clark, comp., Messages of the First Presidencyof The Church of Jesus Christ of Latter-day Saints, 6 vols. [1965–75], 4:112, 113, 115, 117; see also Doctrine andCovenants Student Manual, 2nd ed. [Church Educational System manual, 2001], 186–87).

Doctrine and Covenants 85:8

The phrase “steady the ark of God” refers to “an incident during the reign of King David in ancient Israel. The Philistines had captured the ark of the covenant in battle but returned it when they were struck by plagues (see 1 Samuel 4–6). David and the people later brought the ark to Jerusalem in an ox cart, driven by Uzzah and Ahio. ‘And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the Lord was kindled against Uzzah; and God smote him there for his error, and there he died by the ark of God’ (2 Samuel 6:6–7; see vv. 1–11). The ark was the symbol of God’s presence, His glory and majesty. When first given to Israel, the ark was placed in the Holy of Holies in the tabernacle, and not even the priest was allowed to approach it. Only the high priest, a type of Christ, could approach it, and then only after going through an elaborate ritual of personal cleansing and propitiation for his sins. …

“However well-meaning Uzzah’s intentions, he approached casually what could only be approached under the strictest conditions. He had no faith in God’s power. He assumed that the ark was in danger, forgetting that it was the physical symbol of the God who has all power. We cannot presume to save God and His kingdom through our own efforts.

“‘Uzzah’s offence consisted in the fact that he had touched the ark with profane feelings, although with good intentions, namely to prevent its rolling over and falling from the cart. Touching the ark, the throne of the divine glory and visible pledge of the invisible presence of the Lord, was a violation of the majesty of the holy God. “Uzzah was therefore a type of all who with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God, from the notion that they are in danger, and with the hope of saving them” (O. V. Gerlach).’ (Keil and Delitzsch, Commentary, bk. 2: Joshua, Judges, Ruth, 1 and 2 Samuel, ‘Second Book of Samuel,’ p. 333.)” (Doctrine and Covenants Student Manual, 2nd ed. [Church Educational System manual, 2001], 188).

The Lord referred to this incident in modern revelation to teach the principle that we should not take upon ourselves the responsibility to give direction (“steady the ark”) to our priesthood leaders or others whom God has called and appointed (see D&C 85:8). Yet there are those who fear the ark is tottering and presume to steady it. Some members of the Church may see problems and be frustrated with the way they feel their leaders or others are addressing those problems. They may feel that even though they do not have the authority to do so, they need to correct the course of their ward or even of the Church. However, the best intentions do not justify such interference with the Lord’s Church.

President David O. McKay:

“It is a little dangerous for us to go out of our own sphere and try unauthoritatively to direct the efforts of a brother. You remember the case of Uzzah who stretched forth his hand to steady the ark. [See 1 Chronicles 13:7–10.] He seemed justified when the oxen stumbled in putting forth his hand to steady that symbol of the covenant. We today think his punishment was very severe. Be that as it may, the incident conveys a lesson of life. Let us look around us and see how quickly men who attempt unauthoritatively to steady the ark die spiritually. Their souls become embittered, their minds distorted, their judgment faulty, and their spirit depressed. Such is the pitiable condition of men who, neglecting their own responsibilities, spend their time in finding fault with others” (in Conference Report, April 1936, 60).

Doctrine and Covenants 87:3

Elder James E. Talmage:

“While no open alliance between the Southern States and the English government was effected, British influence gave indirect assistance and substantial encouragement to the South, and this in such a way as to produce serious international complications. Vessels were built and equipped at British ports in the interests of the Confederacy; and the results of this violation of the laws of neutrality cost Great Britain fifteen and a half millions of dollars, which sum was awarded the United States at the Geneva arbitration in settlement of the Alabama claims. The Confederacy appointed commissioners to Great Britain and France; these appointees were forcibly taken by United States officers from the British steamer on which they had embarked. This act, which the United States government had to admit as overt, threatened for a time to precipitate a war between this nation and Great Britain” (The Articles of Faith, 49th ed. [1968], 25–26; see also Doctrine and Covenants Student Manual, 2nd ed. [Church Educational System manual, 2001], 194).

Doctrine and Covenants 87:8

President Dallin H. Oaks:

“Are we following the Lord’s command, ‘Stand ye in holy places, and be not moved, until the day of the Lord come; for behold, it cometh quickly’? (D&C 87:8). What are those ‘holy places’? Surely they include the temple and its covenants faithfully kept. Surely they include a home where children are treasured and parents are respected. Surely the holy places include our posts of duty assigned by priesthood authority, including missions and callings faithfully fulfilled in branches, wards, and stakes” (“Preparation for the Second Coming,” Ensign or Liahona, May 2004, 10).

Sister Sharon G. Larsen:

“Standing in holy places is all about being in good company, whether you are alone or with others. It’s being where the Holy Ghost is our companion—alone or in a crowd. When we determine within ourselves that we will control our thoughts and our actions and be the best we can possibly be, the best of life will come to us. …

“… Regardless of what is going on around you, you can practice creating an environment of your own, filled with the Spirit of the Lord. …

“Holy places can be wherever you are—alone, in a crowd, with strangers, with friends. … There are things you can do to bring holiness to ordinary places” (“Standing in Holy Places,” Ensign, May 2002, 91, 92).