THE SEVENTY IN THREE DISPENSATIONS.

ANALYSIS.	REFERENCES.
I. The Seventy in the Mosaic Dispensation. 1. The Seventy Chosen. 2. Their Spiritual Powers. 3. Was the Sanhedrin a perpetuation of the Seventy.	Exodus xxiv:xi; Number xi:16, 25. Note 1.
II. The Seventy of the Christian Dispensation. 1. Organization of Quorums. 2. Commission and Spiritual Powers.	Luke x:1-24, Smith's Bible Dictionary[1] Art. "Seventy Disciples."[2] Edersheim's "Jesus the Messias," Vol. II, Chap. v. Eccl. Hist., Eusebius, Chap. xii. Students' Eccl. Hist. pp. 17, 18. Notes 2, 3.
III. The Seventy in the Dispensation of the Fulness of Times. 1. The Organization of the First Quorum. 2. First Report to the Prophet. 3. Blessed in Kirtland Temple. 4. They lead Zion's Camp to Missouri. 5. Increase in the number of Quorums in Nauvoo and the West, Present Status.	Notes 4, 5, 6, 7. Also History of the Church. Vol. II, 180-2 and notes; Ibid. Chap. xiii and notes. Ibid, p. 221, and note; Ibid, p. 346 (First Report of to the Prophet). Notes 8, 9, 10, 11, 12.

SPECIAL TEXT: "God could not organize His kingdom with twelve men to open the gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless he took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham. Now the Lord has got his Twelve and his Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter."—JOSEPH SMITH.

NOTES.

1. The Seventy of the Mosaic Dispensation: It is difficult to determine just what the relationship of the Seventy Elders of Exodus xxiv and 1, and Numb. xi: 16, 25, occupied in the Mosaic polity. Commenting on the passage in Exodus, a somewhat celebrated authority (Jamieson-Fausset-Brown's Commentary) says:

"An order of Seventy was to be created, either by a selection from the existing staff of Elders, or by the appointment of new ones, empowered to assist him [Moses] by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrim, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency."

Catholic commentators, however, positively assert that this appointment of the Seventy Elders "was the first institution of the Council or Senate, called the Sanhedrim, consisting of seventy or seventy-two Senators, or Counselors." (Douay Bible, foot-note, Numb. xi: 16-25.)

But Dr. William Smith, in his Old Testament History, says:

"The appointment of the Seventy Elders has often been regarded as the germ of the Sanhedrim. They seem rather to have been a Senate, whose office was confined to assisting Moses in the government, and ceased with the cessation of his leadership. No trace of the Sanhedrim is found till the return from the Babylonish captivity. It is more certain that the manner of their consecration prefigured the order of the Prophets." (Old Testament History, p. 185.)

From all this it will be seen that much confusion exists among the learned with reference to the exact nature of the office of the Seventy. From the revelations of the Lord, however, to the Prophet Joseph Smith, we learn that the Priesthood existed in Israel in the days of Moses, but that "he took Moses out of their midst and the Holy Priesthood also," but that "the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory gospel" only. With this as a key, that is, with the knowledge that the "Holy Priesthood," meaning by that the higher, or Melchisedek Priesthood, existed in Israel in the days of Moses, it is fairly safe to conclude that the Seventy Elders of the two passages in question were really a quorum of the Seventy as we know it, and that perhaps the princes at the head of the twelve tribes of Israel may have occupied a position somewhat analogous to, if not identical with, that of the Twelve Apostles in the later Church, though it must be admitted that the latter suggestion, especially is merely conjecture. The conclusion with reference to the Seventy, however, takes on increased probability when the spiritual powers exercised by the Seventy described in Numb. xi: 24, 29, is taken into account; powers that are so nearly akin to those of the Seventy in the Meridian and later dispensations of the gospel.

2. The Seventy of the New Testament: The opinions of ecclesiastical writers with reference to the Seventy mentioned in Luke x, seem to be as hopelessly inconclusive as those held with reference to the Seventy in the Mosaic polity.. Some, for instance, hold that "no power or authority was formally conferred upon the Seventy, their mission being only temporary, and indeed for one divine purpose; its primary object was to prepare for the coming of the Master in the places to which they were sent; and their selection was from a wider circle of disciples, the number being now seventy instead of twelve." So says Edersheim (Jesus the Messiah, Vol. II, p. 136), from which it appears that he does not regard the Seventy as permanent officers in the Church, because, as he assumes, their mission was temporary.

Whereas, on the other hand, Dr. Smith holds that "their office did not cease with the fulfillment of their immediate and temporary mission, but was to continue." (Smith's Dictionary of the Bible, Vol. IV, Article, Seventy Disciples.)

Jamieson-Fausset-Brown's Commentary, on the passage, says:

"The mission [i. e., of the Seventy], unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events, the Lord's own visit afterwards to the same "cities and places" would not from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those of the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy."

"We never again read of the Seventy" should be limited, however, to the books of the New Testament, for in the ecclesiastical writers which succeed the New Testament authors, mention is made of individual members of this body of Seventy, and of their labors. For instance, Eusebius has the following passage with reference to them.

"The names of our Savior's Apostles are sufficiently obvious to every one, from his gospels; but of the seventy disciples, no catalogue is given anywhere. Barnabas, indeed, is said to have been one of them, of whom there is distinguished notice in the Acts of the Apostles; and also in St. Paul's Epistle to the Galatians. Sosthenes, who sent letters with Paul to the Corinthians, is said to have been one of these. Clement, in the fifth of his Hypotyposes or Institutions, in which he also mentions Cephas, of whom Paul also says, that he came to Antioch, and "that he withstood him to his face;"^[3]—says, that one who had the same name with Peter the Apostle, was one of the Seventy; and that Matthias, who was numbered with the Apostles in place of Judas, and he who had been honored to be a candidate with him, are also said to have been deemed worthy of the same calling with the Seventy. They also say that Thaddeus was one of them; concerning whom I shall presently relate a narrative that has come down to us. Moreover, if any one observe with attention, he will find more disciples of our Savior than the Seventy, on the testimony of Paul, who says, that "he appeared after his resurrection, first to Cephas, then to the Twelve, and after these to five hundred brethren at once." Of whom, he says, "some are fallen asleep," but the greater part were living at the time he wrote." (Eccl. Hist. Eusebius, Chap. xii.)

In the chapter following the one from which the foregoing quotation is taken, Eusebius refers to Thaddeus in the most positive manner as being one of the Seventy, and that he was sent by Thomas, the Apostle, to visit King Agbarus. (See Eusebius' Eccl. History, Chap. xiii.)

3. Of Their Being More Than One Quorum of Seventy in the Meridian Dispensation: In all comments upon the Seventy mentioned in St. Luke, chapter x, one thing seems to have been strangely overlooked; namely, that Jesus had appointed other quorums of Seventy before those mentioned by the third Evangelist. Such is the plain implication of the first verse in said chapter, to-wit:

"After these things the Lord appointed other Seventy also, and sent them two and two before his face," etc. Undoubtedly, it is in their collective capacity that they are referred to here, since the term "Seventy" is used in the singular; and before the appointment of this Seventy mentioned in Luke, Jesus had appointed "other Seventy," or quorums of Seventy, how many may not be determined. In I Cor.: xv, where Paul described the appearances of Jesus after the resurrection, it is said "that he was seen of Cephas (Peter), then of the Twelve, after that he was seen of about five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep." Now, taking the close relationship between the Twelve and the Seventy, the similarity of their mission and commission, (compare Luke x with Matthew x), and the fact that in the above quoted passage from Paul the appearances of Jesus is spoken of as being associated with Peter, then with the Twelve, and then of five hundred brethren at once, may it not be that those 500 brethren were those who held similar authority with the Twelve Apostles, namely, the Seventy, which would make, allowing for slight discrepancy and perhaps the attendance of the Twelve Apostles, among the five hundred, seven quorums of Seventy. (See Doc. & Cov. Sec. cvii: 95.) This is admittedly conjecture, and yet conjecture upon which strong probability attends.

4. The Prophet's Vision of the Order in Church Government: It is evident from the account given in the history of the Prophet Joseph Smith, that the organization of the Twelve and the Seventy grew out of a vision he had concerning the order of Church organization, since both in his history and also in the revelation contained in the Doc. & Cov. Sec. 107, he repeatedly makes mention of that vision. In the minutes of the meeting at which the organization of the Twelve began, it is written that "President Smith then stated that the meeting had been called because God had commanded it; and it was made known to him by vision and by the Holy Spirit." (History of the Church, Vol. II, p. 182, also note.)

In the revelation above referred to, describing the order of the Seventy, the Prophet says: "It is according to the vision, showing the order of the Seventy, that there shall be seven presidents to preside over them, chosen out of the number of the Seventy."

5. The First Quorums of Seventy Chosen from Zion's Camp: The first and second quorum of Seventy was made up, in the main, from that band of men who constituted Zion's camp, the camp, it will be remembered, that went up to the deliverance of the Saints who had been expelled from Jackson county in 1833. In the meeting referred to in the foregoing note, at which the Twelve were organized, it is stated that the Prophet related some of the circumstances attendant upon the journey of Zion's camp; its trials, sufferings, etc., and said, "God had not designed all this for nothing, but he had it in remembrance yet; and it was the will of God that those who went to Zion (i. e., Missouri) with the determination to lay down their lives if necessary, should be ordained to the ministry and go forth to prune the vineyard for the last time." (History of the Church, Vol. ii, p. 182.) In an address to certain Elders assembled in Kirtland soon after the Seventy were organized, the Prophet said:

"Brethren, some of you are angry with me, because you did not fight in Missouri; but let me tell you, God did not want you to fight. He could not organize his kingdom with twelve men to open the gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless he took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham. Now the Lord has got his Twelve and his Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter." (History of the Church, Vol.. II, p. 182 in note.)

From this, it appears, that the character of men who attain unto this high station in the Priesthood of God should be men who have made sacrifices for the work of God, or who are perfectly willing to make such sacrifices, even to laying down their lives for the cause.

Organization of the Seventy in Dispensation of the Fullness of Times: The organization of the Seventies in the dispensation of the fulness of times began on the 28th of February, 1835, when, according to the History of the Prophet Joseph, "The Church in council assembled, commenced selecting certain individuals to be Seventies from the number of those who went up to Zion with me in the camp (i. e., Zion's camp); and the following are the names of those who were ordained and blessed at that time (names omitted), to begin the organization of the first quorum of Seventies, according to the visions and revelations which I have received. The Seventies are to constitute traveling quorums, to go into all the earth, whithersoever the Twelve Apostles shall call them." (History of the Church, Vol. II, p. 201-302. See also notes on the text of those two pages.)

7. President Joseph Young's Account of the Organization of the First Quorums of Seventy: The account of the organization of the Seventy given by the late Joseph Young, brother of President Brigham Young, who became the First President of the Seventy in this dispensation, is too important to be omitted, and therefore is given here in extenso:

"On the 8th of February, in the year of our Lord 1835, the Prophet Joseph Smith called Elders Brigham and Joseph Young to the chamber of his residence, in Kirtland, Ohio; it being on the Sabbath day. After they were seated, and he had made some preliminaries, he proceeded to relate a vision to these brethren, of the state and condition of those men who died in Zion's Camp, in Missouri. He said, "Brethren, I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more." At this relation he wept, and for some time could not speak. When he had relieved himself of his feelings, in describing the vision, he resumed the conversation, and addressed himself to Brother Brigham Young. Said he to him, "I wish you to notify all the brethren living in the branches, within a reasonable distance from this place, to meet at a General Conference on Saturday next. I shall then and there appoint twelve special witnesses, to open the door of the gospel to foreign nations, and you," said he (speaking to Brother Brigham), "will be one of them."

He then proceeded to enlarge upon the duties of their calling. The interest that was taken on the occasion of this announcement, produced in the minds of the two Elders present a great sensation, and many reflections; having previously notified Brother Brigham Young that he would be one of the witnesses, but said nothing to Joseph until he had exhausted much of his feelings in regard to the Twelve, which took up some little time.

"He then turned to Elder Joseph Young with quite an earnestness, as though the vision of his mind was extended still further, and addressing him, said: "Brother Joseph, the Lord has made you President of the Seventies."

"They had heard of Moses and seventy Elders of Israel, and of Jesus appointing other Seventies, but had never heard of Twelve Apostles and of Seventies being called in this Church before. It was a strange saying, "The Lord has made you president of the Seventies," as though it had already taken place, and it caused these brethren to marvel.

"The Prophet did not say that any others would be called to be the bearers of this message abroad, but the inference might be clearly drawn, that this was his meaning, from the language he used at the time.

"Agreeable to his request to Elder Brigham Young, the branches were all notified, and a meeting of the brethren in General Conference was held in Kirtland, in the new school house, under the printing office, on the following Saturday, February 14th, when the Twelve were appointed and ordained, and the Conference adjourned for two weeks.

"Pursuant to this adjournment, the Conference convened on Saturday, the 28th of that month, when the first quorum of Seventies were appointed and ordained, under the hands of the Prophet, his Counselors, and others.

"Adjourned meetings were held from time to time, and the second quorum of Seventies were appointed and ordained."

8. The First Report of the Seventy: The first report that the Seventies made of their labors seems to have given very great satisfaction to the Prophet. Under date of December 28, 1835, (less than a year after their organization) the Prophet says:

"This day the Council of the Seventy met to render an account of their travels and ministry, since they were ordained to that Apostleship. The meeting was interesting, indeed, and my heart was made glad while listening to the relation of those that had been laboring in the vineyard of the Lord, with such marvelous success. And I pray God to bless them with an increase of faith and power, and keep them all, with the endurance of faith in the name of Jesus Christ to the end." (History of the Church, Vol. II, p. 346.)

9. The Anointing of the Seventy: The Seventies were privileged to receive their washings and anointings in the Kirtland Temple preparatory to its public dedication. The Presidency of the Seventy received their anointing and blessing under the hands of the Twelve Apostles on the 22nd of January, 1836; and had sealed "upon their heads power and authority to anoint their brethren"—the members of their quorums. (History of the Church, Vol. II, p. 383.) Under date of the 30th of January, 1836, members of the quorums were anointed and blessed, of which circumstance the Prophet says:

"In the evening, went to the upper room of the Lord's house, and set the different quorums in order. Instructed the presidents of the Seventy concerning the order of their anointing, and requested them to proceed and anoint the Seventy." (History of the Church, Vol. II, p. 388.)

10. The Seventy Sustained as Apostles: During the dedicatory services in the Kirtland Temple, March 27, 1836, when the various officers of the Church were sustained, the Seventies were sustained as "Apostles and special witnesses to the nations to assist the Twelve," etc. I quote the passage in full.

"I then called upon the quorums and congregation of Saints to acknowledge the Twelve Apostles, who were present, as Prophets, Seers, Revelators, and special witnesses to all the nations of the earth, holding the keys of the kingdom, to unlock it, or cause it to be done, among them, and uphold them by their prayers, which they assented to by rising. I next called upon the quorums and congregation of Saints to acknowledge the presidents of Seventies who act as their representatives, as Apostles and special witnesses to the nations, to assist the Twelve in opening the gospel kingdom among all people, and to uphold them by their prayers, which they did by rising." (History of the Church, Vol. II, p. 417-18.)

11. The First Council of Seventy Lead Kirtland Camp to Missouri: Perhaps the greatest work achieved by the First Council of the Seventies in their organized capacity, was the organization of the Kirtland Camp, and leading it from Kirtland, Ohio, to Adam-ondi-Ahman, Missouri, a distance of 860 miles. The camp numbered 105 families, 529 souls in all. They left the vicinity of Kirtland on the 6th day of July, 1838, and arriving at Adam-ondi-Ahman on the 4th of October, of the same year. A full history of the organization of this camp and its journey is to be found in the History of the Church, Vol. III, p.. 87 to 148.

12. Increase of Quorums at Nauvoo: At the October Conference, 1844, the number of the Seventy was greatly increased. On the third day of the conference, "Elder George A. Smith moved that all in the Elders' quorum under the age of thirty-five should be ordained into the Seventies', if they are in good standing, and worthy, and will accept it. The motion was seconded and carried unanimously." Enough members were added to make in all eleven quorums, and forty more were ordained to be part of the twelfth quorum. (See minutes of Conference, "Times and Seasons," Vol. V, p. 695-696.) By the first of January, 1845, the number of quorums had increased to fourteen, and a Seventies' library was started, which caused the editor of the "Times and Seasons" to exclaim:

"Ten years ago but one Seventy, and now fourteen [quorums of] Seventies, and the foundation for the best library in the world. It looks like old times when they had 'Kirjath Sapher,' the City of Books." (Times and Seasons, Vol. V, p. 762-3.)

Meantime the Seventies had built a large brick hall in Nauvoo, known as the "Seventies' Hall," and on the 26th of December, 1844, this building was dedicated with imposing ceremonies extending through an entire week. Most of the members of the Council of the Apostles participated in the dedicatory services. It may be of interest for the Seventies to know that the heroic hymn, "The Seer, the Seer, Joseph the Seer," by the late President John Taylor, was written for these services though dedicated by the author to President Brigham Young. (Times and Seasons, Vol. V, p. 767.) The arrangement was made for two quorums to be in attendance at the dedication each day with their wives and children and a number of invited guests. By this time there were fifteen quorums in existence. By the 19th of January, 1846, the number of quorums had increased to thirty. (Times and Seasons, Vol. VI, p. 1096.) Whether or not any more quorums than these were organized in Nauvoo we do not know.

13. Status of the Quorums Since Nauvoo Times: For some time after the settlement of the Church in Utah some confusion existed in relation to the quorums of Seventy, and the members of the respective quorums were so badly scattered that they convened in what were known as "mass quorums," consisting of all the Seventies living in a stake or ward, without regard to the particular quorum to which they belonged. In the year 1883, however, a movement was set on foot to put the quorums in order, and the Presidency of the Church issued the following instructions on the subject of

THE ORGANIZATION OF THE SEVENTY.

SALT LAKE CITY, U. T., April 13, 1883.

In the organization of these quorums in October, 1844, there were ten quorums, each provided with seven presidents, which presidents constituted the First Quorum of Seventies, and of which the First Seven Presidents of the Seventies were members, and over which they presided. But as the Seventies have greatly increased, these regulations will not apply to the present circumstances; and furthermore, the First Quorum, according to the present organization, has not acted in a quorum capacity, but it would seem there are duties devolving upon its members, as a quorum, that may require their official action.

The First Quorum of Seventies may be composed of the First Seven Presidents of the Seventies, and the senior president of the first sixty-four quorums. These may form the Seventy referred to in the Book of Doctrine and Covenants, and may act in an official capacity as the First Quorum of Seventies.

The senior presidents of the other quorums, over and above the sixty-four, may meet with the First Quorum in their assemblies in any other than an official capacity; but in case of the absence of any of the members of the First Quorum, they can act, in the place of such members with the First Quorum during such absence, in any cases of importance that may arise.

The headquarters of the different quorums, and the records thereof, may be distributed throughout the various Wards and Stakes, under the direction of the First Seven Presidents, as the number of the Priesthood residing in such localities may seem to justify and any vacancies that exist, either in the presidency or membership of the different quorums may be filled by the ordination of persons residing in the locality in which the respective quorums are organized.

Any of the members or presidents of other quorums who are in good standing may have the privilege of joining the quorum located in the district in which they reside; but in such cases they should first obtain a certificate as to their standing in the quorum from which they desire to withdraw; to obtain which it would only be necessary to procure a certificate of their good standing from the Bishop of the Ward to which they belong, provided their names are found upon the record of their quorum as in good standing.

The presidents of the quorums residing in the district where their respective quorums are organized shall have a general supervision of all the Seventies residing in their district.

In all cases where members of quorums are called in question, a majority of their respective quorums will have jurisdiction in all cases involving their standing in the quorum, but in case there is not a majority residing in the district where the quorum is organized, or in the case of scattered members, the members present should investigate the matter and report their findings to the First Seven Presidents. Any complaints regarding the presidents of quorums should be made to the First Seven Presidents of the Seventies, who may suspend such presidents, if their conduct seem to justify it, pending the action of the First Quorum. Any presidents or members from whom fellowship has been withdrawn by the quorums, should be reported to the High Council having jurisdiction.

The Seventies, when abroad, if anything should occur requiring their supervision, in the absence of other authorities, may act upon the case of any delinquent belonging to the Seventies, and should report their decisions to the First Seven Presidents of the Seventies.

Your Brethren in the gospel,
JOHN TAYLOR,
GEORGE Q. CANNON,
JOSEPH F. SMITH,
First Presidency of the Church of Jesus Christ of Latter-day Saints.

A revelation given through President John Taylor, at Salt Lake City, Utah Territory, on Saturday, April 14th, 1883, in answer to the question: "Show unto us thy will, O Lord, concerning the organization of the Seventies."

What ye have written is my will, and is acceptable unto me: and furthermore,

Thus saith the Lord unto the First Presidency, unto the Twelve, unto the Seventies and unto all my holy Priesthood, let not your hearts be troubled, neither be ye concerned about the management and organization of my Church and Priesthood and the accomplishment of my work. Fear me and observe my laws and I will reveal unto you, from time to time, through the channels that I have appointed, everything that shall be necessary for the future development and perfection of my Church, for the adjustment and rolling forth of my kingdom, and for the building up and the establishment of my Zion. For ye are my Priesthood and I am your God. Even so. Amen.

Under the instructions given in the foregoing communication and revelation, the First Council of the Seventy have proceeded with the work of increasing the quorums and managing their affairs. The quorums now number 151, giving to the foreign ministry of the Church a body of men numbering about ten thousand.

Footnotes

1. Hackett edition, in four volumes, now and always quoted.2. I take occasion here to remark that by making reference to works such as Edersheim's Life of Jesus, Bible Dictionaries Ecclesiastical Histories, etc., it must not be understood that in making such references I approve the works, or even accept the correctness of the passages indicated. Such references are made that the student may consult the literature on a given point. He must make his own deductions as to the correctness of the statements and arguments of such authors. As for instance, in this very passage cited from Edersheim's really great work, I think him, in the main, wrong in his treatment of this subject of the Seventy, but our Seventies should know what so high an authority, as Edersheim is generally accepted to be, has said upon the subject.3. It will be observed from this statement that the "Cephas," or "Peter" whom Paul "withstood to his face" at Antioch, was not the chief Apostle Peter, but another "Cephas" or "Peter," one of the Seventy. I fear, however, that the testimony in Galatians ii, as to its being Peter, the chief Apostle, with whom Paul had his unfortunate controversy, is too strong to be overturned by this inference in Eusebius.