Section 71
Background Information
Prior to receiving section 71, apostates had cultivated growing antagonism against the church. Among these were Ezra Booth and Simonds Ryder. In February 1831 Ryder sought to publish an incendiary article entitled "Laws of the Church of Christ" in which he accused JS of plotting to to take the property of the saints and place it under his control. Section 71 instructed JS and Rigdon to counteract the works of such "enemies." According to the Jospeh Smith Papers,
In response to these criticisms and prompted by the revelation, Rigdon invited Booth to a lecture in Ravenna on 25 December, where he would “review” Booth’s letters and show them to be “an unfair and false representation of the subjects on which they treat.” Rigdon also challenged Rider to a public debate on the Book of Mormon. Both men declined Rigdon’s invitations. Rigdon still lectured in Ravenna against Booth’s letters, and he and JS preached in Shalersville “and other places, setting forth the truth."
As a result of this revelation, JS and Rigdon were instructed to pause their translation and embark on a mission "for a season" to the surrounding communities to o preach and expound the gospel according to the spirit of the Holy Ghost he promised them, with the purpose of confronting their enemies to dispel growing rumors and sooth growing animosity against the Church.
Section
1 Behold, thus saith the Lord unto you my servants Joseph Smith, Jun., and Sidney Rigdon, that the time has verily come that it is necessary and expedient in me that you should open your mouths in proclaiming my gospel, the things of the kingdom, expounding the mysteries thereof out of the scriptures, according to that portion of Spirit and power which shall be given unto you, even as I will. 2 Verily I say unto you, proclaim unto the world in the regions round about [applies to the northeast Ohio], and in the church also, for the space of a season, even until it shall be made known unto you [the Lord will instruct JS and SR to stop preaching]. 3 Verily this is a mission for a season, which I give unto you. 4 Wherefore, labor ye in my vineyard. Call upon the inhabitants of the earth, and bear record, and prepare the way for the commandments and revelations which are to come.
5 Now, behold this is wisdom; whoso readeth, let him understand and receive also; 6 For unto him that receiveth it shall be given more abundantly, even power. 7 Wherefore, confound your enemies; call upon them to meet you both in public and in private; and inasmuch as ye are faithful their shame shall be made manifest [the Lord specifically commands that Joseph and Sidney call upon their detractors and invite them to debate, either in public or in private. The Lord then promises them that if they are faithful, the “enemy” will be exposed.]. 8 Wherefore, let them bring forth their strong reasons against the Lord. 9 Verily, thus saith the Lord unto you—there is no weapon that is formed against you shall prosper; 10 And if any man lift his voice against you he shall be confounded [To abash; to throw the mind into disorder; to cast down; to make ashamed] in mine own due time. 11 Wherefore, keep my commandments; they are true and faithful. Even so. Amen.
- Verses 7-10: Confound Your Enemies
- Joseph recorded: From this time until the 8th or 10th of January, 1832, myself and Elder Rigdon continued to preach in Shalersville, Ravenna, and other places, setting forth the truth, vindicating the cause of our Redeemer; showing that the day of vengeance was coming upon this generation like a thief in the night; that prejudice, blindness and darkness filled the minds of many, and caused them to persecute the true Church, and reject the true light; by which means we did much towards allaying the excited feelings which were growing out of the scandalous letters then being published in the Ohio Star, at Ravenna, by the before-mentioned apostate, Ezra Booth (HC, 1:241).
Section 72
Background Information
Section 72 was received on December 4th, 1831, while JS and Rigdon were quenching the growing rumors about the church instigated by Booth and Ryder. During this time, JS and Rigdon arranged for a meeting of the elder in Kirtland, Ohio. At this meeting, the Lord gave section 72.
In D&C 68:14, which had been received a month before this revelation, the Lord had indicated that “other bishops” besides Edward Partridge would be set apart in the future. In Section 72 the Lord declares that it is now expedient that a bishop be called to serve in the Kirtland area. Newell K. Whitney is called by the Lord as the second bishop of the Church.
Another purpose of section 72 was to reveal the nature of the relationship of the two bishops of the Church. Will they be co-equal? Will one preside over the other? Note in verses 5 and 6 that the bishop in Kirtland is to report to the bishop in Zion. Thus, Bishop Whitney is to function under the direction of Bishop Partridge. This relationship perhaps forms the earliest beginnings of the concept of the presiding bishop.
The duties of the bishop are outlined in verses 9 through 14. It should be kept in mind that in December 1831 the only bishops in the Church were the two bishops in the United Order. There were no ward bishops or presiding bishops. Thus the Lord’s instructions here apply primarily to bishops in the United Order.
It is worth noting what is now classified as section 72 is a compilation of two revelations receved on the same day. The original manuscripts for them are separate, even though they are both in the handwriting of Sidney Rigdon. The first revelation comprised what is now verses 1 through 8 (note that verse 8 ends with “amen”). This revelation called Newell K. Whitney to be the bishop. Recall that at the time of this revelation he was already functioning as the bishop’s agent in Kirtland. The second revelation instructed Bishop Whitney in his duties. In verse 8 the Lord told Joseph to call Brother Whitney. In verse 9 the Lord said that He would now explain the duties of the man who had already been chosen. The actual sequence, then, was as follows: The first eight verses were given, Newell K. Whitney was called, and then the remainder of the section was given.
Section
1 Hearken, and listen to the voice of the Lord, O ye who have assembled yourselves together, who are the high priests of my church, to whom the kingdom and power have been given. 2 For verily thus saith the Lord, it is expedient in me for a bishop to be appointed unto you, or of you, unto the church in this part of the Lord’s vineyard. 3 And verily in this thing ye have done wisely, for it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. 4 For he who is faithful and wise in time is accounted worthy to inherit the mansions prepared for him of my Father. 5 Verily I say unto you, the elders of the church in this part of my vineyard [referring to the Ohio area] shall render an account of their stewardship unto the bishop [Newel K. Whitney is to be appointed to this office], who shall be appointed of me in this part of my vineyard. 6 These things shall be had on record, to be handed over unto the bishop in Zion. 7 And the duty of the bishop shall be made known by the commandments which have been given, and the voice of the conference.
- Verses 3-4: Stewardship
- In 1831 the concept of stewardship had a specific meaning. A stewardship consisted of those materials taken from the bishop’s storehouse and given to a man and his family by the bishop. With this stewardship the man would work and provide for his family and contribute the excess of his production back to the storehouse. He had the obligation to regularly account for his stewardship and his use of it to the bishop.
- Yet, it also possible that this concept can apply broadly, as well. At the center of this duty is the principle of take responsibility over a portion that the Lord has given us. Each and everyone of us has a unique and specific calling for our lives. Each of us brings into the world talents we've developed in the pre-existence or gifts the Lord has set aside contingent upon us be qualified to receive them. And each of us have a destiny. In many ways, these could be terms as stewardships.
- The terms stewardship literally to the office of a steward. A steward is one who is employed (typically by wealthy families) to manage its concerns -- which involve superintending other servant, collecting the rent or income, keeping account, etc. Similarly, as followers of God, our concern is over his children. Therefore we act as stewards by not only watching over his children, but also investing our talents and gifts so that they redound to the benefit of his children and God.
- The Lord taught this principle in the parable of the talents.
8 And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. This is the will of the Lord your God, your Redeemer. Even so. Amen. 9 The word of the Lord, in addition to the law which has been given, making known the duty of the bishop who has been ordained unto the church in this part of the vineyard, which is verily this— 10 To keep the Lord’s storehouse; to receive the funds of the church in this part of the vineyard; 11 To take an account of the elders as before has been commanded; and to administer to their wants, who shall pay for that which they receive, inasmuch as they have wherewith to pay; 12 That this also may be consecrated to the good of the church, to the poor and needy
13 And he who hath not wherewith to pay, an account shall be taken and handed over to the bishop of Zion, who shall pay the debt out of that which the Lord shall put into his hands [a bill of debt is forwarded to bishop in Zion who reimburses the local bishop]. 14 And the labors of the faithful who labor in spiritual things, in administering the gospel and the things of the kingdom unto the church, and unto the world, shall answer the debt unto the bishop in Zion; [the “faithful” refer to JS and the leaders who are called to administer the affairs of the kingdom] 15 Thus it cometh out of the church, for according to the law every man that cometh up to Zion must lay all things before the bishop in Zion [the bishop is Zion is the gatekeeper. To qualify for entrance, one is required to consecrate his property to the bishop’s storehouse]. 16 And now, verily I say unto you, that as every elder in this part of the vineyard must give an account of his stewardship unto the bishop in this part of the vineyard— 17 A certificate from the judge or bishop in this part of the vineyard, unto the bishop in Zion, rendereth every man acceptable, and answereth all things, for an inheritance, and to be received as a wise steward and as a faithful laborer; 18 Otherwise he shall not be accepted of the bishop of Zion [a member seeking to go to Zion would carry with them the certificate to show they are in good standing].
- Verses 10 - 17: Duty of the Bishop
- These verses outline the duties of the bishop under the law of consecration. First, the bishop administers the Lord’s storehouse, receiving and disbursing church funds and other resources for his area (verses 10-11). Second, he evaluates and keeps track of the financial performance of individual stewards in his area (verses 11, 13, 16). Third, the bishop is responsible for the temporal welfare of the members in his area, particularly the poor and the needy (verse 12). Fourth, the bishop serves as a judge in Israel. He has the responsibility of judging and certifying the worthiness of members in his jurisdiction (see also D&C 107:68-74).
- Although the bishops today operate under the lower law, we can see the framework undergirding the duty of bishops today.
- Verse 17: Certificate From the Judge or Bishop
- The certificate served to indicate whether the person was in good standing with their local bishop. In the early days of the Church, certificates or recommends (see verse 19) were issued by one bishop for the purpose of confirming good standing to another bishop. In this case the certificates or recommends were not used for entering the temples—there were no temples yet—but primarily for being accepted in full fellowship into the community of consecrated saints in Zion.
19 And now, verily I say unto you, let every elder who shall give an account unto the bishop of the church in this part of the vineyard [referring to Ohio -- Newel K. Whitney] be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things. 20 And again, let my servants who are appointed as stewards over the literary concerns of my church have claim for assistance upon the bishop or bishops in all things [referring to JS and the four other elders. The association was also known as the Literary Firm. The Lord permits them to have claim for the bishop’s assistance]— 21 That the revelations may be published, and go forth unto the ends of the earth; that they [the Literary Firm] also may obtain funds which shall benefit the church in all things; 22 That they also may render themselves approved in all things, and be accounted as wise stewards. 23 And now, behold, this shall be an ensample [model, example] for all the extensive branches of my church, in whatsoever land they shall be established [this new commandments will serve as a model for church]. And now I make an end of my sayings. Amen.
- Verses 20 - 22: Let My Servants...Have Claim For Assistance
- The Lord explains why he has instructed the the Literary Firm to receive assistance from the bishops. The reasons are as follows: 1) so that the revelations may be published and distributed; 2) so the five elders may obtain funds; and 3) that they remove prove themselves worthy in all things -- proving to be wise stewards.
24 A few words in addition to the laws of the kingdom, respecting the members of the church—they that are appointed by the Holy Spirit to go up unto Zion, and they who are privileged to go up unto Zion— 25 Let them carry up unto the bishop a certificate from three elders of the church, or a certificate from the bishop; 26 Otherwise he who shall go up unto the land of Zion shall not be accounted as a wise steward. This is also an ensample. Amen.
Section 73
Background Information
By January of 1832, JS and Rigdon had still paused their works on translating the Bible and continued to go forth throughout Hiram and Kirtland, contending with the enemies of the Church who were disseminating negative information and lies about the Church. As part of their efforts, Rigdon challenged both Booth and Ryder to a debate about their claims against the church. However, neither man excepted. According to a later JS history, these efforts “did much towards allaying the excited feelings” that originated from Booth's influence.
In section 73, the Lord made known his will concerning what the elders should do until the next conference, which would be two weeks later. The revelations also directed JS and Rigdon to renew their work on the Bible revision after the conclusion of the upcoming conference.
Section
1 For verily, thus saith the Lord, it is expedient in me that they [referring to the elders] should continue preaching the gospel, and in exhortation to the churches in the regions round about, until conference [referring to the conference January 25, 1832, see section 75]; 2 And then, behold, it shall be made known unto them [the elders], by the voice of the conference, their several missions [the January 25th conference will reveal the assignment of the elders. However, until that time the elders are to continue preaching around the Ohio region] 3 Now, verily I say unto you my servants, Joseph Smith, Jun., and Sidney Rigdon, saith the Lord, it is expedient to translate again; 4 And, inasmuch as it is practicable, to preach in the regions round about until conference; and after that it is expedient to continue the work of translation until it be finished [JS and SR and to resume translating and continue in missionary efforts where practicable. However, after the Jan conference they are to dedicate their time solely to the translation of the Bible]. 5 And let this be a pattern unto the elders until further knowledge, even as it is written. 6 Now I give no more unto you at this time. Gird up your loins and be sober. Even so. Amen.
Section 74
Background Information
Section 74 was received six weeks after JS and Rigdon peached the gospel and contended with the critics of the church. When Joseph and Sidney began translating again in an upstairs corner room of the Johnson farmhouse, one of the first texts they worked on was Paul’s first letter to the Corinthians. When they came to 1 Corinthians 7:14, Joseph paused and inquired of the Lord.
Section 74 is unique in that there are only three other sections in the Doctrine and Covenants that are exclusively dedicated to scripture interpretation—Sections 77 (the book of Revelation), 86 (the parable of the wheat and tares—Matthew 13:24-30, 36-43), and 113 (the book of Isaiah). Section 74 was received before the conference that was to convene on January 25th. Thus it was received between January 11th and January 25th.
Section
1 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy. [exact quotation of 1 Corinthians 7:14]
[Lord gives his explanation starting in verse 2] 2 Now, in the days of the apostles the law of circumcision was had among all the Jews who believed not the gospel of Jesus Christ. 3 And it came to pass that there arose a great contention among the people concerning the law of circumcision, for the unbelieving husband [non-Christian husband -- in this context, a Jewish believer] was desirous that his children should be circumcised and become subject to the law of Moses, which law was fulfilled. 4 And it came to pass that the children, being brought up in subjection to the law of Moses, gave heed to the traditions of their fathers and believed not the gospel of Christ, wherein they became unholy.
- Verse 4: Traditions of the Fathers
- One important truth that the Book of Mormon makes explicitly clear is the consequence of adopting false traditions. This example is no better expressed than through the Lamanites who were taught false traditions and adopted those traditions causing them to reject the light of the gospel and hate the Nephites without cause (see Jacob 3:7). The Lamanites were not redeemed for almost 500 years, with the interim period resulting in wars and bloodshed.
- Similarly, Christ also expressed this danger during his ministry and was also explicit in the damage done by the pharisees and their false traditions (see Matthew 17). In one exchange, Christ rebukes the Pharisees for teaching that people should dedicate their entire property to the temple. The dedication of the property to temple was known as corban. Because the law required that the son to honor his parents when they are old and in distress, the teaching of corban prevented the son from doing since the son's property was dedicated to the temple.
- One commentary stated: If he had once devoted his property once said it was "corban," or a gift to God - it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God; this property which you need, and by which you might be profited by me, is "corban" - I have given it to God;" the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it (Barnes' Notes on the Bible)
- Thus through this false teaching, sons, in seeking to obey the law of corban, ended up violating the law of honoring their parents.
- In verse 4 of section 74, the Lord teaches about the effect of false traditions. The concern with Paul, as the Lord explains, was that children who were taught the law of Moses would believe that instead of the higher law of the gospel. The result is that they would be made unholy. More significantly, to be unholy is this context refers to not being set apart from the world.
- In using this term, the Lord could be indicating a few things (none of which are mutally exclusive). One possibility is that the Lord is saying that requiring children to be circumcised conveys to children that they are not holy. Another possible interpretation is that the child, through continued obedience to the law of circumcision and the Mosaic law, grows up into sin.
- Verse 4: Believed Not the Gospel
- In addition to teaching about the consequences for adoption false traditions, this verse how teaches about how once good things, if still practiced, can cause evil. When the law of Moses was revealed, it was good. It served as a schoolmaster/instructor to teach the Israelites about God. It was given by God to Moses. But it wasn't complete. It was merely a stepping stone to guide the Israelites into greater things. The Jews during Jesus time made the mistake of believing that the law of Moses was the end point. Therefore when the Gospel was taught to the people, those who rejected it could no longer be justified through the law of Moses because they had more truth than before.
- We should take these facts as warnings for us and realize that the truth we possess currently is only a sliver, a modicum, of what God intends to reveal. Many of the early saints pushed back when JS began teaching more truth and introducing new ordinances, such as baptisms for the dead and polygamy. JS also remarked: "If the Church knew all the commandments, one-half they would condemn through prejudice and ignorance" (TPJS, 112).
- As we prepare for the end days and, as a result, prepare to establish Zion we ought to expect that the Lord will provide new commandments to us -- either individually or collectively. We should expect that some of the commands will either be superseded by others or done away with. And we should not make the mistake of the Jews and early saints of rejecting new things just because they are new and unfamiliar.
- I have tried for a number of years to get the minds of the Saints prepared to receive the things of God; but we frequently see some of them, after suffering all they have for the work of God, will fly to pieces like glass as soon as anything comes that is contrary to their traditions: they cannot stand the fire at all. How many will be able to abide a celestial law, and go through and receive their exaltation, I am unable to say, as many are called, but few are chosen (History of the Church, 6:184–85).
5 Wherefore, for this cause [Paul wrote to the saints in Corinthia to address this issue] the apostle wrote unto the church, giving unto them a commandment, not of the Lord, but of himself, that a believer [a Christian] should not be united to an unbeliever [non-Christian, Jewish believer]; except the law of Moses should be done away among them, 6 That their children might remain without circumcision; and that the tradition might be done away, which saith that little children are unholy; for it was had among the Jews; 7 But little children are holy, being sanctified through the atonement of Jesus Christ; and this is what the scriptures mean.
- Verse 5: Giving A Commandment...of Himself
- In a previous section, we learned that it is not a given that a person who is in authority is always speaking the will of the Lord. Sometimes the person's statement is his opinion and not the mind and will of the Lord. Paul's counsel the Corinthian saints is an example of this principle. Here, the Lord states that Paul's command to the saints to for unbelievers to not unite with believers unless the law of Moses was done away with was Paul's opinion. Apparently, Paul's reason for issuing this command was his concern that that the child would be corrupted by the Jewish practices of circumcision within the home. Therefore in order to protect the children for adopting this practice which had been fulfilled in Christ, he commanded Christians and Jews to not marry.
- Verse 6: Little Children Are Unholy
- One commentator explained: "In Paul’s day, Jews had come to believe that infants were born unholy, or outside the covenant, and were in need of circumcision in order to enter the covenant and become holy or clean." Notably this similar teaching was taught by the Nephites during Mormon's lifetime, which Mormon called a "gross error" and "solemn mockery before God." This lie is a gross error for a few reasons. One, it diminishes the purity and innocence of a child. Another reason as Mormon explained: this teaching it denies the mercy of the Lord and questions the love of God, for under this belief God saves only those children who are baptized and thus the other children are "denied God's mercies."
- Notably, and not surprisingly for those acquainted with Satan's tactics, this is often how Satan works: he distorts and twists that which is good and turns into something evil. According to the JST of Genesis 17, the original law of circumcision was given for the intent to show Abraham and his posterity that little children are not accountable before the Lord until their eighth year.
- 11 And I will establish a covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know forever that children are not accountable before me until they are eight years old. (Genesis 17: 11 JST)
- If we read above Genesis 17, we learn about the context surrounding the implementation of this ordinance.
- 3 And it came to pass, that Abram fell on his face, and called upon the name of the Lord. 4 And God talked with him, saying, My people have gone astray from my precepts, and have not kept mine ordinances, which I gave unto their fathers; 5 And they have not observed mine anointing, and the burial, or baptism wherewith I commanded them; 6 But have turned from the commandment, and taken unto themselves the washing of children, and the blood of sprinkling; 7 And have said that the blood of the righteous Abel was shed for sins; and have not known wherein they are accountable before me. (Genesis 17: 3-7 JST)
- Here we learn that the people had corrupted the Lord's ordinances, electing to wash their children and using Abel's blood as an atonement for sins. It is in light of this corruption that the Lord institutes the law of circumcision -- to remind the people by that children are not accountable before the Lord until 8 years of age.
- Thus, the propagation of the teaching that children need to be baptized is not a recent trend, but is a tried and true tactic of Satan. But why would Satan spend his efforts in twisting this practice? One explanation is because the original intent of the ordinance taught the practitioner about God. As scholars have pointed out, the act of circumcising removes the foreskin of the penis. This is significant because the foreskin is rough, representing a hard hears. Conversely, a circumcised penis is vulnerable and tender, representing a tender heart.
- Thus the point of the ordinance was to show that children (because woman can't be circumcised) are born pure and tender. This is why Isaiah uses the imagery of a circumcised heart in describing the righteous. The hearts (the inner person) is soft and tender, just like a circumcised penis. That children are born pure and tender then reflects the loving character of God. That God does not capriciously damn children because they weren't baptized shows us that God is not fickle. This is important because if we thought that God was fickle -- that he predestined some to hell and some to salvation --, then it would be hard to exercise faith in such a being -- since we would never know if we were pleasing to him.
- The Lectures on Faith points this out
- Unless he was merciful, and gracious, slow to anger, long suffering, and full of goodness, such is the weakness of human nature, and so great the frailties and imperfections of men, that unless they believed that these excellencies existed in the divine character, the faith necessary to salvation could not exist; for doubt would take the place of faith, and those who know their weakness and liability to sin, would be in constant doubt of salvation, if it were not for the idea which they have of the excellency of the character of God, that he is slow to anger, and long suffering, and of a forgiving disposition, and does forgive iniquity, transgression and sin. An idea of these facts does away doubt, and makes faith exceedingly strong. (Lectures on Faith, Lecture 5)
- The way Satan wins is by removing the possibility of faith. It is only through faith in Christ that we are saved. Faith, then, is the causal element. Therefore, if Satan can cause us to doubt in any degree, he has gained power over us -- because he has negated our faith. And while the negation may not be significant at first, overtime he will further expose the chinks in our amour, replacing more doubt leading to a greater loss of faith -- until we eventually fashion a god of our own imagination and not the God of reality, making faith of non effect.
Section 75
Background Information
Section 75 was received at the conference of the elders that was held on January 25, 1832. The conference was held in Amherst, Ohio (located about 60 miles west of Kirtland). Amherst was the home of Gideon Carter, Sylvester Smith, and others.
At this conference Joseph Smith was sustained and ordained “President of the High Priesthood” of the Church by Sidney Rigdon. Although the term "First Presidency" will not be used until 1835, the function of a presiding council of the priesthood was established at this conference. The following March, Joseph will learn in an unpublished revelation that the office of president of the high priesthood is vested with the authority to preside, with the assistance of counselors, over all the concerns of the Church.
Also at this conference, by the request of the priesthood, the Prophet inquired of the Lord and a revelation (section 75) was given and written in the presence of the whole assembly, appointing many of the elders to missions.
Section
1 Verily, verily, I say unto you, I who speak even by the voice of my Spirit, even Alpha and Omega, your Lord and your God— 2 Hearken, O ye who have given your names to go forth to proclaim my gospel, and to prune my vineyard. 3 Behold, I say unto you that it is my will that you should go forth and not tarry, neither be idle but labor with your might— 4 Lifting up your voices as with the sound of a trump, proclaiming the truth according to the revelations and commandments which I have given you. 5 And thus, if ye are faithful [faithful to the conditions in verses 3-4] ye shall be laden with many sheaves, and crowned with honor, and glory, and immortality, and eternal life.
- Verse 4: If Ye Are Faithful
- The Lord promises the elders that if they are faithful to certain conditions, then they will be laden with "many sheaves" and receive eternal life. The Lord lists those conditions in verses 3-4. They are as follows:
- Go forth and not tarry in proclaiming the gospel
- Labor with all your might
- Proclaim the truth according to the revelations and commands the Lord has given
- Verse 5: Laden With Many Sheaves
- One commentator explained: "Anciently, grain was cut by hand and tied into large bundles or sheaves that were then carried to the place of threshing. To see a person or an animal “laden with many sheaves” was proof that this person had reaped an abundant harvest and would now enjoy the fruits of his labors."
6 Therefore, verily I say unto my servant William E. McLellin, I revoke the commission which I gave unto him to go unto the eastern countries; 7 And I give unto him [McLellin] a new commission and a new commandment, in the which I, the Lord, chasten him for the murmurings of his heart; 8 And he sinned; nevertheless, I forgive him and say unto him again, Go ye into the south countries. 9 And let my servant Luke Johnson go with him, and proclaim the things which I have commanded them— 10 Calling on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them— 11 Praying always that they faint not; and inasmuch as they do this, I will be with them even unto the end. 12 Behold, this is the will of the Lord your God concerning you. Even so. Amen.
- Verse 7: Murmurings of His Heart
- One commentator explained: "There are indications other than this verse that William McLellin’s heart was not entirely right. For example, after only three weeks on this second mission, he stopped preaching, claiming ill health and inclement weather. When he took a job working in a store, his companion, Luke Johnson, returned home and got another companion. William McLellin himself wrote, “I determined to cease proclaiming until I was satisfied in my own mind”" (Shipps and Welch, Journals of William E. McLellin, 70-83).
- Verse 13: Take Their Journey
- Orson Hyde made the following remarks about his missionary journey with Samuel Smith.
- Soon after our return to Kirtland, I was sent on another mission in company with Brother Samuel H. Smith, a younger brother of the Prophet, who was a man slow of speech and unlearned, yet a man of good faith and extreme integrity. We journeyed early in the spring of 1832, eastward together without “purse or scrip,” going from house to house, teaching and preaching in families, and also in the public conversations of the people. Wherever we were received and entertained, we left our blessing; and wherever we were rejected, we washed our feet in private against those who rejected us, and bore testimony of it unto our Father in Heaven, and went on our way rejoicing, according to the commandment (Millennial Star, volume 26:774-75).
- Verse 24: It Is The Duty of the Church
- One commentator explained:
- Most of those called on full-time missions in 1832 were married men with families to support. Since the responsibility of supporting one’s family in most cases has priority over serving a mission (see verses 26, 28), most of these men needed some assurance of support for their families before they could accept mission calls. Once individual resources had been exhausted, it was the responsibility of church members either to assist in supporting or to support entirely, if necessary, the dependents of those called on full-time missions.
- As it stands today, most members do not have to make this same type of sacrifices, as many are self sufficient and have the benefits of society they can rely upon. However, these luxuries and conveniences will not last forever and eventually we'll have to rely upon each other in ways that were haven't done. We should take the experiences of a the early church as a model for what will be required us in truly carrying each other's burdens. We ought to inquire within us whether we're willing to give all that we have to support our fellow members who are struggling. This is how the Lord will test our hearts to see who truly loves their neighbors versus those who say they do.
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