(Isa. 54:1–2; 40:21–22; Ps. 104:1–5; D&C 101:21; 109:59; 133:9; refer in this text to Moroni 10:31)
The tent … represents the gospel of Christ. [Isaiah] states that in the last days the cords of the tent would be stretched across the earth and stakes would be planted in every land. We literally are seeing that fulfilled today.
(Merrill J. Bateman, Ensign, May 1994, 65.)
We are not suggesting in the “lengthening of our stride” that we try to move faster than we are able, or than would be wise… . The idea of “lengthening our stride” or “stretching our muscles” or “reaching our highest” has an interesting scripture base. The second verse in the fifty-fourth chapter of Isaiah proclaims: “Enlarge the place of thy tent, and then stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes.”
(Spencer W. Kimball, The Teachings of Spencer W. Kimball, ed. Edward L. Kimball [Salt Lake City: Bookcraft, 1982], 175.)
New tents are very seldom made among the Bedouins. About the only time this happens is when a young groom and bride set up housekeeping for themselves in a different location from that of the groom’s parents, and this rarely happens. The usual procedure is to accumulate the goat clippings of a year or so, and with these make a new strip with which to repair the old tent. The women do this work. The section of the tent roof that is most worn is ripped out, and a new piece of the cloth replaces it. The old piece is then used for a side curtain. Each year new strips of cloth replace old ones and the “house of hair” is handed down from father to son without its being completely new or completely old at any one time.
As the tent-dweller’s family grows larger, or as he becomes richer and wishes to enlarge his tent, he does so by simply adding another section to his old tent, very much like the Occidental would build another room on to his house; but there is this difference: instead of building a new tent they just continue patching. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent. “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes” (Isa. 54:2).
(Fred H. Wight, Manners and Customs of Bible Lands [Chicago: Moody Press, 1953], 17–18.)
The term stake is a symbolic expression.
Picture in your mind a great tent held up by cords extended to many stakes that are firmly secured in the ground.
The prophets likened latter-day Zion to a great tent encompassing the earth. That tent was supported by cords fastened to stakes. Those stakes, of course, are various geographical organizations spread out over the earth. Presently, Israel is being gathered to the various stakes of Zion … (D&C 68:25–26).
Here we see one of the major purposes of stakes. They are organized to assist parents who have “children in Zion” to teach them the gospel of Jesus Christ and administer the ordinances of salvation. Stakes are formed to perfect the Saints, and that development begins in the home with effective gospel instruction… .
Stakes of Zion are to be “for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth” (D&C 115:5–6). Stakes are a defense for the Saints from enemies both seen and unseen. The defense is direction provided through priesthood channels that strengthens testimony and promotes family solidarity and individual righteousness… .
The Lord also states … that He “shall have power over his saints, and shall reign in their midst” (D&C 1:36).
He does this as He works through His anointed servants and stake and ward authorities.
The Book of Mormon prophet Nephi foresaw the day when the Saints would be scattered in stakes all over the world. He saw the time when the Lord would extend His protection to them when menaced by a storm of destruction that threatened their existence. Nephi prophesied:
“And it came to pass that I, Nephi, beheld the power of the Lamb of God, that it descended upon the saints of the church of the Lamb, and upon the covenant people of the Lord, who were scattered upon all the face of the earth; and they were armed with righteousness and with the power of God in great glory” (1 Ne. 14:14).
From the revelations, we can see that a stake has at least four purposes:
1. Each stake, presided over by three high priests and supported by twelve men known as a high council, becomes a miniature Church to the Saints in a specific geographic area. The purpose is to unify and perfect the members who live in those boundaries by extending to them the Church programs, the ordinances, and gospel instruction.
2. Members of stakes are to be models, or standards, of righteousness.
3. Stakes are to be a defense. They do this as stake members unify under their local priesthood officers and consecrate themselves to do their duty and keep their covenants. Those covenants, if kept, become a protection from error, evil, or calamity.
We only build temples in stakes. The blessings and ordinances of the temple prepare one for exaltation… .
4. Stakes are a refuge from the storm to be poured out over the earth.
(Ezra Taft Benson, Ensign, January 1991, 2–5.)
The tent figuratively represents the priesthood organization of the church in Zion. The images of enlarging and stretching suggest the preparations in a woman’s body for the birth of a child. The lengthened and strengthened cords and stakes represent the growth of the church. Furthermore, the Lord transforms the portable tent of Zion into a permanent temple, just as he transforms the temporal tabernacle of our mortal bodies into perfect temples of immortal glory in the resurrection. Zion’s tent in the wilderness becomes the House of the Lord in the New Jerusalem, a new home for all the families of the earth. The tent is thus a metaphor for the Lord’s covenant with Enoch, Noah, Abraham, Isaac, and Jacob. Children from all nations, kindreds, tongues, and peoples will eventually have the opportunity to dwell in the haven of gospel covenants in the latter days.
(Cynthia L. Hallen, “Redeeming the Desolate Woman,” Journal of Book of Mormon Studies, vol. 7, no. 1:42–43.)