Commentary for the Doctrine and Covenants: Section 84

 

Israel at Mt. Sinai

Section 84

Background Information 

Due to the violent persecution against JS and his family in Hiram, JS relocated to Kirtland, Ohio, on September 12, 1832.  In Kirtland he lived above Newel K. Whitney's store, with a kitchen downstairs. Prior to this relocation, JS had completed his assignment to sit in council with the Saints in Missouri.  After returned, JS received section 84.  This served as the first revelation since April 30, 1832 -- almost five months. 

The exact circumstances surrounding this revelation are unclear.  The initial accounts stated that JS received this revelation after elders who had returned for proselytizing in the eastern United States came to JS to report on their efforts.  According to the JS Papers, "the beginning of the revelation identified its audience as JS and six elders, but partway through the revelation, the audience shifted to “Eleven high Priests save one.” The revelation was dictated over the course of two days and "textual evidence indicates a pause in dictation at some point on September 23rd."

The three existing manuscript copies of the revelation (one in the handwriting of Frederick G. Williams, another by Williams and JS, and one by John Whitmer) all contain a clear break between the phrase “for he is full of mercy Justice grace and truth and peace for ever and ever Amen” and the phrase “And again verily verily I say unto you it is expedient . . . ,” marking an interruption in the dictation.  Whitmer’s copy even adds “Received on the 23 day of September 1832” between those two lines.  However, the three manuscripts also include “viz 23d. day of September AD 1832” as a notation several pages before this break, indicating that material presented before the interruption was also dictated on 23 September.  It may be that the dictation went into the early morning hours of 23 September, halted for a period of time, and then recommenced later that day. 

Frederick G. Williams was likely the JS' scribe for this revelation.  

When this revelations was given, an understanding of the priesthood was evolving.  Although JS and OC recorded receiving angelic visitations that bestowed upon them the authority to baptize, extant records up to June 1831 did not call this authority the "priesthood", as we use that term today.  In fact, that term did not appear in any contemporary documents until the minutes of the June 1831 conference that was held at Issac Morley's farm.  And even though the Articles and Covenants of the church  "explained the different duties of apostles, elders, priests, teachers, and deacons but did not explicitly associate these offices with the priesthood." 

This revelation then served to establish a hierarchy of priesthoods, delineating the greater and lesser priesthood.  But it also established its lineage by tracing the two priesthoods, with the Melchizedek traced from God to Moses and with the Aaronic being traced from Aaron to John.  Additionally, section 84 also explains how the different offices in the church are connected to the two priesthoods. 

In addition to outlaying the form and function of the two priesthoods, section 84 also provides a robust discussion about the many aspects of missionary work.  Although there were other revelations before section 84 that called specific individuals on missions, few gave "general procedural instructions about missionary work."  Conversely, section 84 provides direction of "who should serve missions," "how they should serve," how they should support themselves while serving, "what they should proclaim," and "what would happen to those who did not accept their message."  As JS Papers observes

These instructions parallel New Testament accounts of the resurrected Jesus Christ’s directions to the eleven apostles before his ascension into heaven. As in those accounts, Christ tells the high priests in this revelation that they have a responsibility to preach to all nations and to baptize those who believe. Signs will follow the believers, the revelation continues, and the Lord will go before them, just as Christ promised the ancient apostles that he would be with them always, “even unto the end of the world.

Section

1 A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high. 2 Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem [the Church's purpose is to gather the saints Zion]. 3 Which city [New Jerusalem] shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. 4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place [Kirtland, Ohio], even the place of the temple, which temple shall be reared in this generation [temple in verse 4 refers to the Kirtland temple]. 5 For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house [The Lord promises that the saints will build a temple during their time.  Accounts of those present at the Kirtland temple dedication attest to witnessing these signs and wonders]

6 And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro; [what follows is the lineage of Moses' priesthood, starting from Jethro, Moses' father-in-law]7 And Jethro received it under the hand of Caleb; 8 And Caleb received it under the hand of Elihu; 9 And Elihu under the hand of Jeremy; 10 And Jeremy under the hand of Gad; 11 And Gad under the hand of Esaias; 12 And Esaias received it under the hand of God. 13 Esaias also lived in the days of Abraham, and was blessed of him— 14 Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah; 15 And from Noah till Enoch, through the lineage of their fathers; 16 And from Enoch to Abel, who was slain by the conspiracy of his brother, who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man— 17 Which priesthood [Melchizedek priesthood] continueth in the church of God in all generations, and is without beginning of days or end of years [the true church of God will have The Melchizedek priesthood]. 18 And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God. 

19 And this greater priesthood [Melchizedek] administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God [those who hold the Melchizedek priesthood possess the knowledge of God]. 20 Therefore, in the ordinances [appointment] thereof [of the Melchizedek], the power of godliness is manifest. 21 And without the ordinances [appointment] thereof [of the Melchizedek], and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh [for the power of godliness to be made manifest there must be both appoint to and power from the priesthood]; 22 For without this no man can see the face of God, even the Father, and live [the Melchizedek is the power through which we can literally see God].

• Verse 19: Holdeth the Keys of the Mysteries of the Kingdom 
• What are the mysteries of the Kingdom?  This phrase was used in D&C 76 where JS and SR state:  
• 114 But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion; 115 Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; 116 Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him..." 
• The mysteries refer to thing that JS and SR saw and learned but were not allowed to utter.  The mysteries of God's kingdom is knowledge which surpasses all understanding and which can only be learned in the Spirit.  
• If the Melchizedek priesthood holds the keys to the mysteries of the kingdom of God, then it would mean that those who hold it have access to those mysteries.  But is this the case?  This is obviously a personal question.  For me, although I have received revelation from the Lord, I have not received knowledge of his mysteries.  Thus, I can conclude that I do not fully hold the Melchizedek priesthood.  I may have its authority, but not its power.  What's the distinction?  Priesthood authority comes by way of ordination.  Priesthood power comes from God. 
• On this, Elder Packer taught: "We have done very well at distributing the authority of the priesthood. We have priesthood authority planted nearly everywhere. We have quorums of elders and high priests worldwide. But distributing the authority of the priesthood has raced, I think, ahead of distributing the power of the priesthood. The priesthood does not have the strength that it should have and will not have until the power of the priesthood is firmly fixed in the families as it should be."
• Power to use the priesthood can only come from God.  And when it does, then we'll have access to the mysteries of heaven.  Full power comes when we magnify our calling, which is our mission on life, not merely our church calling (see verses 40-42)

23 Now this [referring to what was mentioned in verses 19-22] Moses plainly taught to the children of Israel in the wilderness [the Israelites were taught the things outlined in verses 19-22 because this knowledge is fundamental to exercising proper faith in God], and sought diligently to sanctify his people that they might behold the face of God [In the wilderness Moses attempted to sanctify his people so they could receive the higher priesthood and enter in God's presence]; 24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory [i.e., the rest of the Lord is entering into his presence].

25 Therefore [because the Israelites refused to enter into God's presence], he took Moses out of their midst, and the Holy Priesthood also; 26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel [Aaronic priesthood was to serve as an intermediary priesthood, to prepare the people to receive the higher priesthood]; 27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments [Mosaic law], which [the gospel and the Mosaic law] the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb [John ministry paved the way for the fullness of the gospel]. 28 For he [John the Baptist] was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power [This is the role of the Elias/Elijah figure -- to prepare the world for the Lord].  

• Verse 25: He Took Moses out of their Midsts
• The result of taking Moses out of the midst of Israel was resulted in the removal of the Holy Priesthood.  But it also resulted in withholding of the full gospel, leaving only the preparatory gospel, which gospel is the that of repentance, baptism, and the remission of sins, and the law of carnal commandments.  
• What's interesting is that from section 84 we learn that the Israelites did not have the Mosaic law distinct from the gospel, but they had the preparatory gospel and the law of Moses.  This is significant because it explains why the Nephites, who were living the law of Moses before Christ, taught using gospel terms. 
• When I read the Book of Mormon, I started to ponder why the Nephites who were living the law of Moses talked about gospel terms such as remission of sin, baptism of fire and holy ghost, etc.  But section 84 explains why:  those steps of the gospel were never removed and appear to have always be in force. 
• But here is a question?  If the preparatory gospel includes repentance, baptism, and the remission of sins, doesn't it look awfully similar to the gospel we preach?  If so, what is the difference? 
• As I was writing this, I had this same questions, but I haven't received a full answer yet.  But here are my thoughts.  The fullness of the gospel refers to fully coming unto Christ by entering into his presence.  Here's how I reached this conclusion: 
• First, verses 25 - 26 link the Holy Priesthood to the gospel.  When the Lord removed the Holy Priesthood, it also meant the removal of the full gospel.  This is evidenced by the fact that when the Holy Priesthood was removed, the preparatory gospel remained. 
• Second, because the Holy Priesthood is linked to the gospel, we ought to learn about what the privileges of the Holy Priesthood are.  Fortunately we do in the JST of Genesis and verse 19 of this section .  Let's look at those verses: 
• JST Genesis 14: 26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. 27 And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, 28 It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; 29 And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name... 32 And men having this faith, coming up unto this order of God, were translated and taken up into heaven.
• Of importance is verse 32.  There, it says that those who have "this faith" were "translated and taken up into heaven."  "This faith" refers to High Priesthood (referred to in verse 27 as the "order of the covenant which God made with Enoch).  Thus those who receive the Holy Priesthood are taken up into God's presence. 
• Verse 19: As explained earlier, the phrase mysteries of God is linked to the expression used in section 76.  And as explained earlier, section 76 refers to JS and SR being taken up into the presence of God and taught the mysteries of God. 
• Third, when the fullness of the gospel was restored it was restored by Christ -- in both the new world and the old.  What he offered was the invitation to come unto him fully.  
• Fourth, Moses, in seeking to impart the priesthood, sought to bring them into God's presence.  But the Israelites rejected this due to their hard hearts.  Their rejection was the triggering event that caused God to remove the Holy Priesthood
• If this is the case, then it may mean that if we haven't yet ascended to God, then we are not living the fulness of the Gospel, but instead living a preparatory one.  
• Verse 26: The Lesser Priesthood Continued 
• Just as the Melchizedek holds the keys to the mysteries of God, the Aaronic hold the keys to ministering of angels.  The path back to God is a gradual one and occurs line-upon-line.  Eventually it requires to learning of heaven itself (to be taught from on high).  The first line of teachers are angels.  Through the Aaronic priesthood, we have the privilege of receiving this ministration.  This is why the Lord did not completely remove the priesthood from the Israelites. For by leaving the Aaronic priesthood, he gave them the way to access heaven.  
• Verse 28: Ordained Under This Power
• According to Elder Bruce R. McConkie, the ministration described here was not an ordination to the priesthood but was what might now be more technically called a “setting apart” for a specific mission and receiving all the rights and powers pertaining to that mission: “The naming of children and circumcision of male members of the house of Israel took place on [the eighth] day. In the case of John, he ‘was ordained by the angel of God at the time he was eight days old’—not to the Aaronic Priesthood, for such would come later, after his baptism and other preparation but—‘unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power’ (D&C 84:28). That is, at this solemn eighth day ceremony, an angel, presumably Gabriel, gave the Lord’s Elias the divine commission to serve as the greatest forereunner of all the ages” (Doctrinal New Testament Commentary, 1:89).
• Verse 28: Overthrow The Kingdom of the Jews
• Notice that before John can make straight the way for the Lord, he must first overthrow the Jewish kingdom first.  The purpose was to pave the way for the transfer of the gospel from the Israelites to the Gentiles.  As JS notes, "John was a priest after his father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel of the Lord, prepared the way for transferring it to the Gentiles." (cited in Dahl and Cannon’s Encyclopedia of Joseph Smith’s Teachings, 352) JS goes on to add, “John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by their own law. . . . The son of Zacharias wrested the keys, the kingdom, the power, the glory from the Jews, by the holy anointing and decree of heaven” (Id., 354)

29 And again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood. 30 And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon Aaron and his sons. 31 Therefore, as I said concerning the sons of Moses—for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed— 32 And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord’s house, whose sons are ye; and also many whom I have called and sent forth to build up my church. 33 For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies. 34 They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God [because they possess the authority and power of the priesthood].

35 And also all they who receive this priesthood [includes the Aaronic and Melchizedek, since they are part of the same priesthood] receive me, saith the Lord; 36 For he that receiveth my servants receiveth me; 37 And he that receiveth me receiveth my Father; 38 And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him. 39 And this is according to the oath and covenant which belongeth to the priesthood [those who receive the full power of the Melchizedek priesthood receive the promise of eternal life].  40 Therefore, all those who receive the priesthood, receive this oath and covenant of my Father [the promise of eternal life], which he cannot break, neither can it be moved. 41 But whoso breaketh this covenant [oath of covenant of the priesthood] after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. 42 And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day [the power of the priesthood is conferred upon us by God's voice itself], by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you [at this time, some of the elders have not only been ordained, but have had the holy priesthood conferred upon them]. 

• Verse 40: Receive This Oath and Covenant
• I've already discussed how there is a difference between holding the authority of the priesthood and holding its power.  Here a few scriptures that show this distinction 
• In discussing the nature of receiving the Holy Priesthood, Alma states: 
• 6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest— 7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things— 8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end
• Alma identifies two terms: calling and ordained.  These are two distinct events.  JST Genesis 14 adds clarity
• 25 And Melchizedek lifted up his voice and blessed Abram. 26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. 27 And thus, having been approved of God, he [Melchizedek] was ordained an high priest after the order of the covenant which God made with Enoch, 28 It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; 29 And it [the priesthood] was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. 30 For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course...
• Ordained = receive authority 
• Called = receive power

• Verse 42: Shall Not Have Forgiveness Of Sins
• If receiving the oath and covenant refers to being ordained to the Melchizedek priesthood, then many men who have fallen astray and will not receive forgiveness. This is quite serious.  Is that what the Lord means? 
• As we learned above, there is a major difference between receiving the authority (through ordination) of the Melchizedek priesthood and receiving its power (which comes from God alone, see JST Genesis 14)  When one receives the power of the Melchizedek priesthood (through an oath and covenant) he communes with God.  He no longer has faith in God, but instead has knowledge.  The individuals the Lord refers to in verse 41 are those who have received the authority and power of the priesthood and then turned away from it.  It is those who won't receive forgiveness in this life or the next.  
• Thus for those who have male family members or friends who have gone astray after they have been ordained to the Melchizedek priesthood, you can rest assured that their soul are not eternally cast off.  

43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life. 44 For you shall live by every word that proceedeth forth from the mouth of God. 45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ. 46 And the Spirit giveth light to every man that cometh into the world [all humans have some truth when they enter mortality]; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit [Those who choose to hearken to the Spirit will be enlightened because they hearken to the source of all truth]. 47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father [As we heed the Spirit, we will come unto the Father]. 48 And the Father teacheth him of the covenant [And when we come unto the Father, we are taught the oath and covenant] which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world.

• Verse 54: The Word of the Lord is Truth 
• Evangelicals use the phrase the "Word of God" to narrowly refer to what is contained in the Bible.  However, in verse 54, the Lord defines it more broadly: the Word of the Lord (word of God) is light and truth. Thus, it appears that we we acquire truth outside the scriptures, we have still acquired the Word of the Lord.  The implication of this is that we can teach the "Word" by teaching the truth we've acquired.  We can be missionaries simply by sharing truth with others in an effort to help them come unto the Lord. 
• The modern age is generally a godless one.  This means that preaching the Word will be different than 19th century or 30th century AD.  This doesn't mean that we ignore the gospel outright, but it does mean that we can still help others by sharing truth suited to their needs and circumstances.  

49 And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin. 50 And by this you may know they are under the bondage of sin, because they come not unto me [sin is bondage because it enslaves and ties us down to the object of our sin]. 51 For whoso cometh not unto me is under the bondage of sin. 52 And whoso receiveth not my voice is not acquainted with my voice, and is not of me [we begin to know the Lord through listening to his voice]. 53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now [the world is in darkness because they haven't come unto the Lord].

54 And your minds in times past have been darkened because of unbelief [for more discussion on the implication of unbelief, see this post], and because you have treated lightly the things you have received— 55 Which vanity [to treat something lightly] and unbelief have brought the whole church under condemnation. 56 And this condemnation resteth upon the children of Zion, even all [The Lord directs his admonishment to the church as a whole]. 57 And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written— 58 That they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion.

• Verse 57: They Shall Remain Under This Condemnation 
• President Ezra Taft Benson applied these verse to the Church today: 
• The Lord declares that the whole Church and all the children of Zion are under condemnation because of the way we have treated the Book of Mormon.  This condemnation has not been lifted, nor will it be until we repent (see D&C 84:51-81). The Lord states that we must not only say but we must do!  We have neither said enough nor have we done enough with this divine instrument—the key to conversion. As a result, as individuals, as families, and as the Church, we sometimes have felt the scourge and judgment God said would be “poured out upon the children of Zion” [verse 58] because of our neglect of this book (Teachings of Ezra Taft Benson, 64).

59 For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay. 60 Verily, verily, I say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things; 61 For I will forgive you of your sins with this commandment—that you remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you. 62 Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature. 63 And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God’s high priests; ye are they whom my Father hath given me; ye are my friends; 64 Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost [see comment on verse 65].

65 And these signs shall follow them that believe: 66 In my name they shall do many wonderful works; 67 In my name they shall cast out devils; 68 In my name they shall heal the sick; 69 In my name they shall open the eyes of the blind, and unstop the ears of the deaf; 70 And the tongue of the dumb shall speak; 71 And if any man shall administer poison unto them it shall not hurt them; 72 And the poison of a serpent shall not have power to harm them.

•  Verse 65: Follow Them That Believe
• The term "belief" is quite fuzzy and we use it to mean a range of things.  However, in verse 65, the Lord provides markers (signs) to determine whether one truly believes.  It's worthwhile to read through those signs and see if they have been manifested in our lives.  
• The church (referring to Christianity as a whole) could have more success with people if it fully lived up to their privileges.  Sadly, because many fail to, critics of Christianity and unbelievers point to the lack of God's power throughout the Christian churches. This gives Satan a greater advantage than he should have -- and more it harder to share God's light throughout the world. 
• If we truly believe in God, then we will receive signs to attest to our belief. 

73 But a commandment I give unto them, that they shall not boast themselves of these things [referring verses 65-72], neither speak them before the world; for these things [referring verses 65-72] are given unto you for your profit and for salvation. 74 Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am. 75 And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. 76 But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you.

• Verse 76: I Say Unto Those to Whom the Kingdom is Given
• One commentator explained:
• The Lord turns his attention to the saints and commands the returning missionaries, who were present when this revelation was received, to preach repentance unto the saints themselves.  The saints are in need of a reprimand, and they need to repent.  Reference is made here to the tension that had developed between Sidney Rigdon, Edward Partridge, and others in Missouri.  These tensions had for the most part been resolved by the parties involved during the conference in Independence the preceding April 24, but the historical record shows that even though all parties were conciliatory at that time, it seems that the saints in Zion soon rekindled some hard feelings.
• To upbraid is to reproach or censure.  The commandment contained here to upbraid or reprimand the saints in Missouri for their unbelief was followed by two letters to them, both dated January 14, 1833. One of these was from Joseph Smith, and it contained the text of section 88.  The other was from Orson Hyde and Hyrum Smith, writing for the Church in Kirtland.  The text of these letters calling the Missouri saints to repentance can be found in the History of the Church, 1:316-21 (see the introductory commentary for section 85).

77 And again I say unto you, my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power; 78 For I suffered them not to have purse or scrip, neither two coats. 79 Behold, I send you out to prove the world, and the laborer is worthy of his hire. 80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. 81 Therefore, take ye no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed. 

• Verse 78: I Suffered Them Not to Have Purse or Scrip
• Again, the Lord is referring to his Old World apostles.  As one commentator explained:
• A purse is a coin-pouch. Many have taken the word “scrip” to mean the scriptures.  This is incorrect.  Scrip was a small bag that shepherds carried at their side with a strap over their shoulder.  It was filled with extra clothing and some food. The Lord is saying not to take any money or luggage, but rather to depend upon the Lord, the Church, and the good people they contacted and taught for their temporal support.
• Verse 79: Prove the World 
• An older meaning of prove is “to test or try.”  The sense here is to preach the gospel to the world and by doing so to divide the listeners into sheep and goats: those who belong to the Savior’s flock and those who do not.  The test applied by the preacher “proves” the spiritual character of the listener sufficiently to establish the facts (or provide “proof”) at the judgment day.

82 For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these. 83 For your Father, who is in heaven, knoweth that you have need of all these things. 84 Therefore, let the morrow take thought for the things of itself. 85 Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man. 86 Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom.

87 Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. 88 And whoso receiveth you, there I will be also, for I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up. 89 Whoso receiveth you receiveth me; and the same will feed you, and clothe you, and give you money. 90 And he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward. 91 And he that doeth not these things is not my disciple; by this you may know my disciples. 92 He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. 93 And in whatsoever village or city ye enter, do likewise.

94 Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. 95 Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me; 96 For I, the Almighty, have laid my hands upon the nations, to scourge them for their wickedness. 97 And plagues shall go forth, and they shall not be taken from the earth until I have completed my work [when God's send it "plagues" of judgment forth, it will not end until a place of righteousness is established], which shall be cut short in righteousness— 98 Until all shall know me [the Lord's objective is for all to know him.  The end time trials were serve to do this], who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying [verses 99 - 102 is the song the people of Zion will sing]:

99 The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith and covenant of their fathers.

100 The Lord hath redeemed his people; And Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath.

101 The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people.

102 Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, Forever and ever, Amen.

103 And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good. 104 And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion. 105 And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing. 106 And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also.

107 Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. 108 Behold, this is the way that mine apostles, in ancient days, built up my church unto me [the apostles worked with those who held lower authority and gave them chances to grow]. 109 Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? 110 Also the body hath need of every member, that all may be edified together, that the system may be kept perfect.

• Verses 109 - 110: Let Every Man Stand In His Own Office
• One commentator explained:
• These verses allude to and summarize Paul’s well-known metaphor of the Church as the body of Christ and the saints as its “members” (a word originally meaning “body part”). Every person in the Church has an office, a calling, or a function. Each part is needed, and if each “member” stands in his or her own calling and magnifies it, then all the parts work together and the body of Christ (the Church) functions effectively.  But if anyone neglects his or her own duty or covets the calling of another, then the body of Christ (the Church) is handicapped.  Let the head of the Church (who was Joseph Smith in 1832) be the head, and don’t let the neck and shoulders or any other “member” try to be the head, or we deform and handicap the body of Christ, which is the Church.  Let each “member” learn his or her own duty and perform it without jealousy or covetousness and without trying to perform or influence the duty of another.

111 And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. 112 And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. 113 He should also employ an agent to take charge and to do his secular business as he shall direct. 114 Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. 115 For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate. 116 Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed.

• Verse 114: Let the Bishop Go Unto... 
• As one commentator explained:
• Bishop Whitney is also called on a preaching mission to New York City, Albany, and Boston to warn the people of the great hardships which await them if they reject the gospel. President Wilford Woodruff went one step further.  He prophesied that New York would be destroyed by an earthquake, Boston would be swept into the sea, and Albany consumed by fire. Brigham Young was in attendance when these things were said, and he told the congregation that these remarks were revelation and would be fulfilled (Deseret News, 33:678).  These calamities are likely to be associated with the natural disasters immediately preceding the end of this world (see verse 101).

117 And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days. 118 For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble. 119 For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people. 120 I am Alpha and Omega, the beginning and the end. Amen. 

• Verse 117: Desolation of Abomination 
• One commentator explained:
• The term “desolation of abomination” is also found as “the abomination that maketh desolate” (see Daniel 11:31; 12:11) and “the abomination of desolation” (see Matthew 24:15; Mark 13:14; JS-M 1:12, 32).  Idolatry, murder, sexual sin, and perversion of rituals are among those sins described in the Old Testament as abominations.  An abomination of desolation is sin so repugnant to God that his Spirit is completely withdrawn, destruction follows, and the land is left desolate, or empty, of its inhabitants

Commentary for Doctrine and Covenants: Sections 81- 83

Andrei Mirnov, The Unjust Steward

 Section 81

Background Information 

Although section 81 is addressed to Frederick G. William, the original recipient of this revelation was Jesse Gause.  Gause has been ordained a a counselor in the Presidency of the High Priesthood on March 8, 1832.  When Jesse Gause apostatized and was excommunicated in December of 1832, the call was transferred to Frederick G. Williams, and Jesse Gause’s name was removed from the revelation and replaced with that of Williams.  In fact, William was not ordained to the office until March 18, 1833. 

The original recipient, Jesse Gause, has been a member of the Shaker community in North Union, Ohio.  Eventually he came into contract with the church and was soon thereafter called as a counselor to JS on March 8, 1832.  Gause was about twenty years older than Joseph Smith and ten years older than Sidney Rigdon.  He accompanied the Prophet to Missouri in April and appears to have served faithfully until August 1832, when, on a mission with Zebedee Coltrin, he visited his estranged wife in a proselyting effort among the Shakers at North Union.  For health reasons, Coltrin returned to Kirtland on August 19. Gause, unable to reconcile with his wife, “continued east and walked right out of the history of the Church, never again to return” (Woodward, “Jesse Gause,” 364).  He was excommunicated on December 3, 1832, for reasons unknown, although the Far West Record notes that he “denied the faith,” and it is possible that his wife had something to do with the matter (Cannon and Cook, Far West Record, 47-48).

Although this history may be uninteresting to some, it actually is quite relevant and plays a significant role in how we read this section.  As stated above, JS substituted Frederick G. Williams name for Jesse Gause.  JS, however, did not change any of the revelation.  What this suggest is that the counsel given to Williams applies to the office itself -- not the person.  This means that the revelation could  apply to our duty in church callings and/or the office we hold. 

Section 

1 Verily, verily, I say unto you my servant Frederick G. Williams: Listen to the voice of him who speaketh, to the word of the Lord your God, and hearken to the calling wherewith you are called, even to be a high priest in my church, and a counselor unto my servant Joseph Smith, Jun.; 2 Unto whom I have given the keys of the kingdom [JS has the keys of the kingdom], which belong always unto the Presidency of the High Priesthood [if they don't transgress, see D&C 64:5] : 3 Therefore, verily I acknowledge him [JS] and will bless him [JS], and also thee, inasmuch as thou art faithful in counsel, in the office which I have appointed unto you, in prayer always, vocally and in thy heart, in public and in private, also in thy ministry in proclaiming the gospel in the land of the living, and among thy brethren. 4 And in doing these things thou wilt do the greatest good unto thy fellow beings, and wilt promote the glory of him who is your Lord.

• Verse 4: Wilt Do the Greatest Good 
• As stated in the introduction, this revelation is likely more generic in application than others ones, as it seems to be concerned with those who hold an office in the church of calling.  This means that holders of a church office or calling should prays always and dedicate ourselves to proclaiming the gospel.  The Lord states that doing these things [prayer and proclaiming the gospel] we will do the greatest good unto humanity. 
• In admonishing McLellin in section 66, the Lord warned him about being cumbered (burdened).  I'd say this warning is applicable for us today.  In our efforts to serve in the church, we may place too much time on things that are of no consequence, while neglecting the weightier things of eternity.  Taking the time to set up a talent show for the youth is a good idea and a great way for the youth to showcase their talents, but it becomes an encumbrance when we spend needless hours focusing on decorating for the event or baking food when we could be spending that time praying, studying the scriptures, and reaching out to people in need. 
• In order to share the word with the world, we need to be versed in it.  We need to know what we're taking about and ensure that our teaching of doctrinally sound.  Reaching this level doesn't happen over night, but comes from diligent effort (see Alma 12).  
• Our purpose on life is to disseminate light and truth to others.  Many remain in darkness and needless suffering because they don't know where to find truth to alleviate their pain and to give them the tools to improve.  This is what the Lord care most about.  He is the one who looks upon his children as a lovely and tender parent and he hears the cries of pain from people who suffer due to their ignorance.  Our lives should be dedicated to reliving this pain -- as best we can.  Our time on earth is short. 
• However, the 21st century is very different than the 19th century.  God has been replaced by modernity.  Our efforts in sharing the gospel will be different than it was for the early church.  It may not be prudent to begin preaching about the gospel, when the person we are seeking to help doesn't believe in God.  In this case, our efforts should be tailored to their need.  Ammon is an example of this.  When he taught king Lamoni, he started with what king Lamoni knew and then worked from there. 
• To help people, we should be people of learning.  We should seek out the best books (see D&C 88), extract the truth from them, and then share it with others.  In doing these things, we can to the greatest good for humanity and glorify our Father. 

5 Wherefore, be faithful; stand in the office which I have appointed unto you; succor [Means to "Literally, to run to, or run to support; hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering"]; the weak, lift up the hands which hang down, and strengthen the feeble knees [verse 5 encapsulates the true meaning of the gospel]. 6 And if thou art faithful unto the end thou shalt have a crown of immortality, and eternal life in the mansions which I have prepared in the house of my Father. 7 Behold, and lo, these are the words of Alpha and Omega, even Jesus Christ. Amen.

Events after section 81 was received 

Section 81 serves as the last revelation that JS received in Hiram, Ohio.  For six and half months JS lived in the home of John Johnson and his family.  Many saints traveled there to meet with him and to seek his counsel, and to attend meetings in the Johnson home.  There, the Prophet worked on his inspired revision of the Bible and received some of his most profound visions and revelations.  Although the Prophet’s stay in Hiram was brief, this six-month period was one of the truly significant eras in the early history of the Church.

It was also a place of opposition.  A few weeks after section 81 was given, JS and SR experienced severe persecution at the hands of the Ohio mob.  On the night of March 24, 1832, the mob broke into the residences of SR and JS.  SR was the first victim, as the mob rushed and carried him from his own by his heels, causing his head to be pulled along the frozen ground.  The mob then covered his body with tar and another sprinkled him with feathers from a pillow. 

JS was the next target.  Emma had retired early, leaving JS to tend over his sick child.  Soon thereafter, the mob broke into his home and forced JS out.  JS was then carried in a meadow and beaten and then chocked until he was unconscious.  Upon awaking, he he saw the tarred and bloody body of Sidney Rigdon stretched out on the ground and assumed that Sidney was dead. The Prophet pleaded for mercy, after which one man cursed and said, “Call on yer God for help, we’ll show you no mercy” (HC, 1:261-62).  As JS lay on the ground, some of the mob held a council, deliberating on what they should do to him.  They decided against killing him and instead elected to beat him.  Luke Johnson later reported that they They tore off his clothes and stretched him on a board  and “tantalized him in a most insulting and brutal manner", planning to castrate him but the doctor, who was called to perform the operation, refused. 

The mob also attempted to force into his mouth a vial of what the Prophet thought was poison, but he broke the vial with his teeth and it fell to the ground, leaving him with a chipped tooth.  After being scratched and beaten, Joseph was covered with a coat of tar and feathers.  Some of the men tried to close his lips with tar, and others sought to force the tar paddle into his mouth (HC, 1:263). Eventually the mob disappeared, leaving Joseph in the meadow.  When he attempted to rise, he fell, but after removing some of the tar from his lips, he breathed more easily.  After a while he saw two lights in the distance.  At the door, his wife saw his body darkened with tar, which she thought was blood, and, thinking that he had been severely crushed, she fainted.  A blanket was thrown around the Prophet, and a number of friends who had gathered in the Johnson home spent the night removing the tar and washing his body.

The next day was Sunday, and the saints gathered to worship at the usual hour.  During the night Joseph had been cleaned up and he prepared himself to preach.  “With my flesh all scarified and defaced,” he wrote, he preached to the congregation as usual and noted that some of the men who had participated in the mobbing of the previous night were in attendance.  During the afternoon he baptized three converts.

Section 82

Background Information 

In obeying the Lord's command to "sit in counsil with the saints which are in Zion", the Prophet JS, SR, and Newel K. Whitney, and Jesse Gause arrived in Jackson County, Missouri, April 24, 1832.  The purpose of this visit was to establish a branch of the United Firm in Missouri according to the Lord’s command (see commentary on D&C 78:3-4).  At this time Joseph met with the brethren in a council of high priests.  After the Prophet “Joseph Smith [was] acknowledged by the High Priests in the land of Zion to be President of the High Priesthood.”  Sidney Rigdon read the commandment of God to organize the United Firm in both Ohio and Missouri.  The Prophet recorded that “during the intermission, a difficulty or hardness which had existed between Bishop Partridge and Elder Rigdon, was amicably settled, and when we came together in the afternoon, all hearts seemed to rejoice and I received the following.

Prior to the meeting, a rift had developed between Partridge and Rigdon. Although the history between the two is complicated, the main essence of the fued, according to historian Matthew Godfey was a power struggle over ideas and feelings. This struggles included disagreement about who should be in charge of the Church and how should the gathering to Missouri be carried out.  Godfrey explains: 

The difficulties between those in Missouri and those in Ohio indicated that a sort of power struggle was occurring between the two groups over the administration of the gathering to Zion and the respective roles of Joseph Smith, Edward Partridge, and others in that governance. If Smith or the elders wanted to send people to Zion but Partridge did not think they could be accommodated, Partridge was accused of a lack of faith and of attempting to undermine the Prophet’s authority. Conversely, when Smith reprimanded Partridge or others, he was perceived as acting in a dictatorial way. This led John Corrill and Ezra Booth to accuse the Mormon leader of being unduly despotic in his actions as the head of the Church, but other leaders in Ohio, such as Sidney Rigdon, supported the Prophet in the difficulties, believing that Partridge and others were not giving enough respect to the Prophet’s position...For his part, Smith denied any tendencies towards despotism, claiming that such charges were “absolutely false” originating in the father of all lies.” He claimed that he had “ever been filled with the greatest anxiety” for those in Zion and had “taken the greatest interest for their welfare.”

The feud ended in April 1832, when JS, Rigdon, Newel K. Whitney, and Jesse Gause traveled to Missouri to meet with the Church members residing in Jackson County.  Not only did they hope to counsel with the leaders there, they also hoped to resolve the dispute between Rigdon and Partridge, thus restoring unity among the leaders.  At a conference held in Independence on April 26–27, 1832, according to a later history of Joseph Smith, the differences between Partridge and Rigdon were “amicably settled.  According to the minutes of the meeting, “all differences settled & the hearts of all run together in love.” A later history recounted that Joseph Smith regarded the event “as solemn, impressive, and delightful.”

It was at this meeting, where the Rigdon and Partridge reconciled that JS received revelation 82, with the Lord declaring that he has forgiven them but also warning the consequences of sin left uncorrected. 

Section

1 Verily, verily, I say unto you, my servants, that inasmuch as you have forgiven one another your trespasses, even so I, the Lord, forgive you [referring the the mending of the rift between Rigdon and Partridge]. 2 Nevertheless, there are those among you who have sinned exceedingly; yea, even all of you have sinned; but verily I say unto you, beware from henceforth, and refrain from sin, lest sore judgments fall upon your heads. 3 For of him unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation. 4 Ye call upon my name for revelations, and I give them unto you; and inasmuch as ye keep not my sayings, which I give unto you, ye become transgressors; and justice and judgment are the penalty which is affixed unto my law. 5 Therefore, what I say unto one I say unto all: Watch, for the adversary spreadeth his dominions, and darkness reigneth; 6 And the anger of God kindleth against the inhabitants of the earth; and none doeth good, for all have gone out of the way.

• Verse 3: Unto Whom Much Is Given
• When human beings commit sin, the degree of their guilt, or culpability, depends upon the extent of their knowledge and blessings. Two different persons may commit exactly the same sin and yet be held accountable in vastly different degrees, depending on their individual knowledge and background. 
• This same principal is the reason the Lord allowed Israel and Jerusalem to be laid to waste by Assyria and Babylon, respectively.  It's also a principal accepted by the law.  Generally, our penal system, except for limited cases, treat minors and adults differently.  The same is also applied in negligence law (injuries occurring for accidents), where the responsibility of children differ from that of adults.  Some jurisdictions even preclude liability for children younger than 6. 
• The reason for this disparate treatment is obvious: minors lack knowledge and understanding of adults.  The Lord adheres to this principal. 
• Elder Bruce R. McConkie noted:  “Members of the Church are sometimes guilty of the same sins that afflict fallen man generally.  When they are, their condemnation is greater than it otherwise would be because of their greater light and knowledge.  In addition, many acts become sinful for the saints that would not be so considered had they not taken upon themselves the obligations of the gospel.”
• But unlike the law, which modifies the penalty due to ignorance, the Lord will not modify his standard when his people have been given the opportunities to acquire knowledge
• Elder George Albert Smith cautioned the saints: “We will not be judged as our brothers and sisters of the world are judged, but according to the greater opportunities placed in our keeping. We will be among those who have received the word of the Lord, who have heard his sayings, and if we do them it will be to us eternal life, but if we fail condemnation will result” (CR, October 1906, 47).
• As a corollary, those who have great knowledge and reject it, are left in a worse off state than they were before they received the knowledge. Concerning those who sin against greater light, Mormon remarks: "“Thus we can plainly discern, that after a people have been once enlightened by the Spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened, and thus their state becomes worse than though they had never known these things” (Alma 24:30).

7 And now, verily I say unto you, I, the Lord, will not lay any sin to your charge; go your ways and sin no more; but unto that soul who sinneth shall the former sins return, saith the Lord your God. 8 And again, I say unto you, I give unto you a new commandment, that you may understand my will concerning you; 9 Or, in other words, I give unto you directions how you may act before me [commandments are directions/guidance on how we should act], that it may turn to you for your salvation [the direction provided by commandments will lead to salvation]. 10 I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise. 

• Verse 10: I...Am Bound When Ye Do What I Say
• God's commandments are tied to the natural law of cause and effect.  Each commandment he gives is a cause that produces a certain effect.  The aggregation of effect leads to outcome of salvation.  Furthermore, when we seek blessings at his hand, each blessing we received is affixed to a law, that if obeyed, produces the blessing we desire.  God doesn't grant blessings by snapping his figures and uttering "abracadabra" and viola! it's done.  Instead, he provides us the conditions that bring about the blessing we seek.  
• For instance, say one wants to have the gift of charity.  To bring about this gift, God will initiate conditions that lead to the cultivation of that gift.  Examples of this include circumstances where the person has to deal with very challenging and ungrateful people, maybe even people who are mean and rude.  It is during those situations where the person develops to capacity to love more deeply than before.  
• Or say a person wants to increase his faith.  Again, God will put them man in positions that test his faith.  If the man persists in his trust in God, despite the challenges, his faith will increase.  Likewise, if a person seeks to be receive the full gift of the Holy Ghost, God will send the requisite conditions to allow that to happen.  These conditions are usually aimed at humbling us to the degree necessary to repent in full faith so we can receive the gift of the Hoy Ghost.  
• Knowing the laws of cause and effect is why God is supreme.  He know which causes lead to the effects he seeks.  Even at this time, God is masterfully orchestrating events in our lives to bring about our exaltation.  And he is bringing these according to our desire (see Alma 29).  We truly can have anything we desire, as long as we're willing to travel the path that leads to the desire we seek. 
• There is a belief in New Ageism which holds that the universe will grant us whatever we desire, we just have to want it. Substituting God for universe, and this statement is true.  However, where New Agers err is they think that things will magically happen just be their wishing.  This is not how God works.  Instead he provides the path. 
• In fact, it's possible to discover the path to a given outcome without believing in God. People who become rich and successful do so because they were willing to traverse any path that lead to their desire. They did not give up until they discovered that cause that lead to the effect. 
• Of course, for Christians, our desire should be set on the heavens above, instead of the earth below.  Those who receive exaltation do so because they were willing to traverse any path required to achieve that goal.  Those who don't, refuse to do so.  There are many hosts in heaven who won't ascend upward because they refuse to travel the path, to obey the law, required to receive that level of glory. 
• Abraham understood this principle very well when he explains 
• And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers. (Abraham 1:2) 
• Abraham recognizes that knowledge is intimately linked with righteousness.  The greater the knowledge, the greater the righteousness.  He also 
• This same principle is encapsulated in Doctrine and Covenants 59, where the Lord describes the heritage of the people of Zion
• 2 For those that live shall inherit the earth, and those that die shall rest from all their labors, and their works shall follow them; and they shall receive a crown in the mansions of my Father, which I have prepared for them. 3 Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my gospel; for they shall receive for their reward the good things of the earth, and it shall bring forth in its strength. 4 And they shall also be crowned with blessings from above, yea, and with commandments not a few, and with revelations in their time—they that are faithful and diligent before me. (D&C 59) 

11 Therefore, verily I say unto you, that it is expedient for my servants Edward Partridge and Newel K. Whitney, A. Sidney Gilbert and Sidney Rigdon, and my servant Joseph Smith, and John Whitmer and Oliver Cowdery, and W. W. Phelps and Martin Harris to be bound together by a bond and covenant that cannot be broken by transgression, except judgment shall immediately follow, in your several stewardships— 12 To manage the affairs of the poor, and all things pertaining to the bishopric both in the land of Zion and in the land of Kirtland; 13 For I have consecrated the land of Kirtland in mine own due time for the benefit of the saints of the Most High, and for a stake to Zion. 14 For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments.

• Verses 11-12: Bound By Covenant
• The Covenant that JS and his companions are bound by is to  "manage the affairs of the poor, and all things pertaining to the bishopric both in the land of Zion and in the land of Kirtland..." This is the "new commandment" referred to by the Lord in verse 8.  As we learned, the Lord gives the "new commandment" that it my produce salvation.  We learn how in the verses below. 

15 Therefore, I give unto you this commandment [the new commandment, covenants regarding managing the affairs of the poor], that ye bind yourselves by this covenant, and it shall be done according to the laws of the Lord. 16 Behold, here is wisdom also in me for your good. 17 And you are to be equal, or in other words, you are to have equal claims on the properties [equality, as used by the Lord, doesn't mean absolute equality, but to have equal claim on property.  It doesn't mean that everyone will have the same property], for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just— 18 And all this [having equal claims on the properties] for the benefit of the church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord’s storehouse, to become the common property of the whole church— 19 Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God.

• Verse 18: All This for the Benefit of the Church
• In verses 11-12 above, the Lord instructs JS and his companions to enter into a covenant regarding to managing the United Firm.  In verse 9, we learn that the command (i.e., the new covenant regarding the managing of the United Firm) was for the their salvation.  Here, we learn how this might be the case.  For the Lord, there appears to be a connection between salvation and temporal welfare.  
• To better see this connection, perhaps this quote for JS will elucidate some things: 
• It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind. Oh! how I would delight to bring before you things which you never thought of! But poverty and the cares of the world prevent. But I am glad I have the privilege of communicating to you some things which, if grasped closely, will be a help to you when earthquakes bellow, the clouds gather, the lightnings flash, and the storms are ready to burst upon you like peals of thunder. see History of the Church, 5:362
• Although poverty can create the requisite conditions of humility to bring about true repentance (see Alma 32), it can also prevent people from accessing greater truth.  After all, it is hard to spend time focused on learning the mysteries of God when you are hungry or not sure where your next meal will come from.  These serve as distractions.  And a distracted mind can't comprehend the eternities. 
• In fact, research indicates that neurological processes at play.  One study gathered MRI brain scans of low income and high income children.  The studies showed that on average low income children had lower gray matter development in the frontal and parietal lobe, areas of the brain which deal with executive function and processing sensory information, than high income children.  This is significant because according to the study, newborns have roughly equal volumes across income groups, indicating that low income children develop less gray matter as they age.  https://www.irp.wisc.edu/publications/factsheets/pdfs/Factsheet8-BrainDrain.pdf
• For a people to come up unto the knowledge of the Lord, poverty must be eliminated.  This was the purpose of the law of consecration and the United Firm.  It was a system designed to let each members of the church claim title to properties and then use their properties, as stewards, for the benefit of the church. 
• As the Lord lays out, the law of consecration and the United Firm was aimed at giving members resources to invest and through the gains of the investment donate it back to the church for the benefit of the church as a whole, instead of keeping the gains for themselves.  In this way, every member of the church would have the mean to thrive and have their minds prepared to receive more of the Word. 
• Yet, in order this system to work, it requires its participants to have their minds centered on the wellbeing of others and God.  There is a reason why this system didn't last long (see D&C 104:52-53).  The saints were not prepared to live this law due to their selfishness.  But before Zion is established, this law must be obeyed, as it the means by which its people can be brought out of poverty. 

20 This order I have appointed to be an everlasting order unto you, and unto your successors, inasmuch as you sin not. 21 And the soul that sins against this covenant, and hardeneth his heart against it, shall be dealt with according to the laws of my church, and shall be delivered over to the buffetings of Satan until the day of redemption. 22 And now, verily I say unto you, and this is wisdom, make unto yourselves friends with the mammon of unrighteousness, and they will not destroy you. 23 Leave judgment alone with me, for it is mine and I will repay. Peace be with you; my blessings continue with you. 24 For even yet the kingdom is yours, and shall be forever, if you fall not from your steadfastness. Even so. Amen.

• Verse 22: Mammon of Unrighteousness 
• The phrase the "mammon of unrighteousness" is a reference to Jesus' instruction to his disciples in Luke 16, where Jesus instructs them to "[m]ake [themselves] friends of the mammon of unrighteousness.  Jesus instruction follows from a parable of the Unjust Steward.  This parable is one of the more perplexing of Jesus' parables because the parable lauds the efforts of the unjust steward.  
• 1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
• To understand what the Lord is getting at, requires us to understand the following: 
• The first step is to understand the point of this parable.  The point of this parable is the fact that although the steward was unjust and "wasted his master's goods" the steward was able to secure himself future employment and good will with the master's debtors through his shrewdness.  The steward, seeing that the master was prepared to terminate his employment, made deals behind his master's back where he would pay off the debts  of the master's debtors in exchange for shelter when he would eventually be terminated.  There is disagreement about whether the steward was using his money to pay off the debts or whether he was "cooking the books".  In any case, the point is that the steward's actions ingratiated with the master's debtors.  This is what the master commends the steward for. 
• Second, at the end of the parable, Jesus states that "the children of this world are in their generation wiser than the children of light."  Children of light is a 1st century Jewish expression to refer to the righteous.  In this case, the children of this world would include the unjust steward.  Yet, Christ says people like him are wise.  Why? Because they use their resources to ingratiate themselves with their fellow men. 
• Third,  Jesus commends his disciples to make friends with the mammon of unrighteousness.  The meaning of the phrase "mammon of unrighteousness" breaks down into two components.  The word "mammon" comes for the Aramaic word for money or wealth.  The word for "unrighteousness" is the Greek word adikia, which refers to injustice or unrighteousness.  It can refer to money unjust gained, stolen money, or money not earned.  If we look at it broadly, the truth of the matter is that everything we own and have is God's.  We are merely stewards of it.  Thus the money we have is money that is not ours. It is "unrighteous mammon".  
• What Jesus seems to be saying to his disciples is that,  like the unjust stewards who used the master's money to ingratiate himself with the master's debtor's the Lord the disciples were to be giving with the Lord's money so they could ingratiate themselves among the people. 
• Applying to the Lord's command to the elders, the Lord is saying a very similar thing.  The elders were to be generous with the money they've acquired in order that they could generate good will among the people so they wouldn't be destroyed. 
• This type of principle is similar to what Paul told Timothy about what duties of the wealthy saints: 
• 17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; 18 That they do good, that they be rich in good works, ready to distribute [eumetadotos -- freely impart], willing to communicate; 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (1 Timothy 6:17-19) 
• And this principle likely applies today.  The things we have are gifts from God and we are merely stewards over them.  Like the unjust steward, we should be wise by giving what we have to ingratiate ourselves with out fellow man, that in the end we can may generate good will among them.  And who knows if this initial good will can lead to salvation for others. 

Section 83

Background Information

As we learned in section 82, JS and his companions traveled to Missouri to meet and "sit in council with the saints."  Sometime on Apil 30, 1832, JS received section 83.  He recorded the event as follows: “On the 30th [of April], I returned to Independence, and again sat in council with the brethren, and received the following: [D&C 83].”

This revelation addresses the responsibility of the husband and is the responsibility of the church if the husband died or both parents die.  In section 83 the Lord revealed through Joseph that under the law of consecration, the Church does have the obligation to care for widows and orphans, assuming of course there is a need.

Section 

1 Verily, thus saith the Lord, in addition to the laws of the church [This revelation is an addendum to the law of the Church on matters found in D&C 42:30-34, which discussed the rights and obligations of stewards but did not address the rights of dependents, particularly if the steward died.] concerning women and children , those who belong to the church, who have lost their husbands or fathers: 2 Women have claim on their husbands for their maintenance, until their husbands are taken; and if they are not found transgressors they shall have fellowship in the church. 3 And if they are not faithful they shall not have fellowship in the church; yet they may remain upon their inheritances according to the laws of the land. 4 All children have claim upon their parents for their maintenance until they are of age. 5 And after that, they have claim upon the church, or in other words upon the Lord’s storehouse, if their parents have not wherewith to give them inheritances. 6 And the storehouse shall be kept by the consecrations of the church; and widows and orphans shall be provided for, as also the poor [The resources from which the bishop’s storehouse will operate will come from the United Firm and from the surpluses of all the other stewards in the Church who are also living under the law of consecration]. Amen.

• Verse 2: Woman Have Claim on their Husbands
• One commentator explained:
• The primary responsibility for the support of married women in the Church lies not with the Church but with their husbands.  In the context of the law of consecration, faithful wives have the right to claim support from their husbands as part of their covenant relationship. This was a very liberal idea in frontier America in the nineteenth century.  President Ezra Taft Benson declared: “This is the divine right of a wife and mother.  She cares for and nourishes her children at home.  Her husband earns the living for the family, which makes this nourishing possible.  With that claim on their husbands for their financial support, the counsel of the Church has always been for mothers to spend their full time in the home in rearing and caring for their children” (Teachings of Ezra Taft Benson, 547).
• Certainly there are exceptions to this policy in practice.  Not every female church member has a husband.  Not every married sister has a worthy husband.  Some sisters have husbands who are disabled or otherwise unable to work.  Financial realities may be different from the ideal, and in such cases adjustments can be made.  Nonetheless, the general policy remains, and it applies to the vast majority of cases: the husband bears primary responsibility for the support of his wife and family as long as he lives (see 1 Timothy 5:8).
• Verse 4: All Children Have Claim Upon Their Parents
• One commentator explained:
• The primary responsibility for the support of dependent children lies with the parents.  In the rearing and support of children, the wife shares responsibility with her husband.  Just as the wife has claim upon her husband for her maintenance (see verse 2), so also children have claim upon their parents until they are of age.
• Verse 6: Widows and Orphans Shall be Provided For
• Even outside of the law of consecration, we are to take special concern over the needs of the widows and orphans.  When the phrase widows and orphans is serves as a synecdoche to refer to poor persons in general.  This is because during Old Testament, widows and orphans were the most vulnerable due to heir inability to generate income and support. These groups are in deep need of support and remains even to do this, under the lower law.  Joseph F. Smith taught: 
• It is intended that the widows shall be looked after when they are in need, and that the fatherless and the orphans shall be provided for from the funds of the Church; that they shall be clothed and fed, and shall have opportunity for education, the same as other children who have parents to look after them.  When a child is fatherless and motherless, the Church becomes the parent of that child, and it is obligatory upon the Church to take care of it, and to see that it has opportunities equal with the other children in the Church.  This is a great responsibility.  Have we ever seen the day since the Church was organized when we could carry out this purpose of the Lord fully, and to our heart’s content?  We have not, because we never have had the means to do it with.  But if men will obey the law of God so that there shall be abundance in the storehouse of the Lord, we will have wherewith to feed and clothe the poor and the orphan and to look after those who are in need in the Church” (CR, October 1899, 39-40).

Commentary for Doctrine and Covenants: Sections 77-80

Saint John on the Isle of Patmos, by Gaspar de Crayer

Section 77

Background Information 

The exact date section 77 was received is somewhat problematic, but the History of the Church and the Kirtland Revelation Book each provide some information that help clarify matters. 

The Kirtland Revelation Book contains a notation from Joseph Smith in the handwriting of Frederick G. Williams dated March 8, 1832, stating that “from the 26th of February [when section 76 was received] up to this date have been at home except a journey to Kirtland on the 29th of February and returned home [to Hiram] on the 4th of March.  We received a revelation in Kirtland and one since I returned home.” Since the Kirtland Revelation Book also records the dates of section 78 as March 1, and section 80 as March 7, it is likely that these are the two revelations referred to here (Kirtland Revelation Book, 11, 15, 18).  Moreover, in the History of the Church the brief introduction to Doctrine and Covenants 78-81 chronologically follows the references to section 77.  Here Joseph also noted that “previous to the 20th of March, I received the four following revelations.”  The four revelations mentioned are section 78 received on March 1, section 79 on March 12, section 80 on March 7, and section 81 on March 15. All of this indicates that section 77 was likely received on or before March 1, when Doctrine and Covenants 78 was received (most likely February 27th, 28th, 29th or March 1st).

Since Joseph was not scheduled to be translating from the book of Revelation in his work on the Joseph Smith Translation at that time, it is possible that the questions found in section 77 were put to him by the brethren in Kirtland upon his arrival there late on February 29 or early the next day before section 78 was received.  The informality of an impromptu question and answer session might explain why Joseph’s inspired responses were not included among his published revelations until later.

Section 77 is not a complete interpretation of the book, but rather gives only a few helps on the interpretation of some passages between chapters 4 and 11.  The world’s biblical scholars have seemed to be frustrated and confused by the book of Revelation.  This fact notwithstanding, the Prophet Joseph once said: “The book of Revelation is one of the plainest books God ever caused to be written” (TPJS, 290). 

While even today the book remains difficult to interpret, we in the Church do have a considerable advantage over the rest of the world.  Modern revelation has given us considerable insight into the meaning of the book. This revealed material includes sections 77, 88, 130, and 131 of the Doctrine and Covenants, 1 Nephi 14:10-27, Ether 4:16 in the Book of Mormon, Joseph’s inspired revision of the King James Bible, and some sermons of the Prophet’s which are recorded in his History of the Church. 

Joseph Smith is attributed to having said that the book of Revelation is a plain book.  Although on its face this may seem bizarre, section 77 provides, just like a key on a map, a key to unlocking the meaning of the book of Revelation.  

Section 

1 Q. What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelation? A. It is the earth, in its sanctified, immortal, and eternal state.

Questions About the Beasts John Saw 

2 Q. What are we to understand by the four beasts, spoken of in the same verse? A. They are figurative expressions, used by the Revelator, John, in describing heaven, the paradise of God, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual being in the likeness of that which is temporal; and that which is temporal in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created.

3 Q. Are the four beasts limited to individual beasts, or do they represent classes or orders? A. They [the four beasts] are limited to four individual beasts, which were shown to John, to represent the glory of the classes of beings in their destined order or sphere of creation, in the enjoyment of their eternal felicity [there is a hierarchy in heaven.  Along that hierarchy consists of different classes and orders (position and offices) of heavenly beings].

4 Q. What are we to understand by the eyes and wings, which the beasts had? A. Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc.

• Verse 4: Representation of Power, To Move, To Act
• The beasts John sees are those who occupy the throne room.  Just as there are different classes of heavenly beings, there are also different degrees of agency possessed by those heavenly beings.  Agency is the power to act. Our agency increased based on our knowledge of the reality -- of how things work.  God's commands are given so that we may acquire greater knowledge.  Knowledge of God's mysteries can only be taught to us through revelation.  Earth serves to teach us agency because it provides a chance to learn how to discern the good from the evil.  And knowing what is good, we can seek after it. 
• 35 Behold, I gave unto him that he should be an agent unto himself; and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual... 39 And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet. (D&C 29)
• The beasts 6 wings represent the high degree of agency they possess.  And they possess this degree of agency because they are full of knowledge.  
• The greater our knowledge (knowledge are things that are intangible -- eternal truth), the greater our agency.  The greater the agency, the more freedom we have because we are able to do more.  As a comparison, consider a child and an adult.  The child's agency (power to act) is very limited.  Because of their ignorance, children aren't able to navigate the world on their own.  Adults are different.  Adults possess knowledge about the world that allows them to do more.    
• Everything temporal has a spiritual complement (see D&C 29:35).  Spiritually speaking, there are those of whose spiritual maturity is that of a child.  We possess limited agency due to our ignorance of the law governing the world and how to effectuate those law.  Conversely, there are a select few who possess great agency who, when called upon, can effectuate greater things.  They can heal diseases and illness that modern medicine can't solve.  They can raise the dead to life.  They can produce wonders that most only dream.  

Question About the 24 Elders

5 Q. What are we to understand by the four and twenty elders, spoken of by John? A. We are to understand that these elders whom John saw, were elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches, and were then in the paradise of God.

Questions About the Book and Its Seals

6 Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals? A. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence.

7 Q. What are we to understand by the seven seals with which it was sealed? A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh.

• Verse 7: Thousand Years
• The seals refers to in this verse are mentioned in Revelation chapters 6-8.  Here is a snipit. 
• 1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. 3 And when he had opened the second seal, I heard the second beast say, Come and see.
• According to verse 7, each seals represent a thousand years of the world.  Thus the first and second seal refer to events in the past.  However, this statement is incorrect.  
• To understand why, it's important to understand that that the revelations in Doctrine and Covenants are not perfect and went through many revisions after JS received them.  Some of these revisions were done without JS's knowledge.  According to the Joseph Smith Paper's Project, section 77 was highly edited by varying people. Some of these edits were redactions, while others were substantive changes.  Due to each person's handwriting, scholars have been able to identify some of the people who made revisions to section 77.  Rigdon appears to have made the most changes, with John Whitmer correcting Rigdon's changes.  Oliver Cowdery also seems to have made revisions as well. 
• In addition to this, we also have a record of JS' teaching about the Book of Revelation that he gave towards the end of his life, April 8th, 1843.   JS taught that the "things which John saw" had "no allusion to anything that had been on the earth previous to [his] time...because they were the representation of 'things which must shortly comes to pass,' and not of what has already transpired." Therefore, "the revelations do not give us to understand anything of the past in relations to the kingdom of God." (Words of Joseph Smith 1843) 
• Therefore, although verse 7 says that the seals John saw that were attached on the back of a book represent a thousand years, this is incorrect due to the fact that many revisions were made to section 77 and that JS later teachings directly refute it.  
• In other words, the seals represent future events, not past events. 

Question About the Angels 

8 Q. What are we to understand by the four angels, spoken of in the 7th chapter and 1st verse of Revelation? A. We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they [the angels] who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness [In the hierarchy of heaven, their are four angels who have power over the earth.  Each angel having jurisdiction over a quarter of the earth.  They have power to "shut up" the heavens, to share the gospel, to "seal up" unto eternal life].

9 Q. What are we to understand by the angel ascending from the east, Revelation 7th chapter and 2nd verse? A. We are to understand that the angel ascending from the east is he to whom is given the seal of the living God over the twelve tribes of Israel; wherefore, he crieth unto the four angels having the everlasting gospel, saying: Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And, if you will receive it, this is Elias (Elijah) [the angel "ascending for the east" is Elias (Elijah)] which was to come to gather together the tribes of Israel and restore all things [The duty of the Elias is to gather the tribes of Israel].

10 Q. What time are the things spoken of in this chapter [chapter 7] to be accomplished? A. They are to be accomplished in the sixth thousand years, or the opening of the sixth seal.

• Verse 10: Things Spoken of In This Chapter 
• As explained above, the seal represent future time period.  Before Christ appears, the earth will go through seven seals -- with each seal getting progressively worse.  The events in chapter seven pertain to the sixth seal.  The events that occur in the 6th seal are as follows: 
  
• Great earthquake
• The sun becoming black 
• Stars (asteroids?) falling from heaven and people hiding themselves from them
• The sealing of the 144 Thousand (see below) 
• The martyrdom and death of many (a "great multitude') saints.  Their faithfulness during the period of tribulation allows them to be clothes in white -- in other words, to be sanctified.  These dwell in God's presence. 

Questions about the Sealing of the 144 Thousand

11 Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe? A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.

• Verse 11: The Sealing of the 144 Thousand
• As we learned above and as I have explained in previous posts, there will be an Elias figure whose obligation is to gather Israel.  But he will not do this alone.  He will have help.  His helpers are called the 144 Thousand -- consisting of 12 Thousand people from each tribe.  Chapter 14 of Revelation is our reference. These are ordained to their office by the four angels who have power over the earth. 
• Chapters 14 describes the 144 Thousand standing with the Lord on mount Zion.  John observed that they have the Father's name written in their foreheads.  These imagery of the Father's name being written on the foreheads has a couple layers of meaning.  One layer is that "name" refers to a person's essence.  Thus to have the Father's name means to embody the Father's character.  This idea is supported by verse 14:5 where we learn that the 144 Thousand are "without fault."  
• A second layer of meaning derives from the Old Testament.  And this has to do with the imagery of having a name on one's forehead.  Upon Aaron's call to be the High Priest, the Lord instructs him to wear the Lord's name upon his forehead.
• 36 ¶ And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 37 And thou shalt put it [the engraving] on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord. (Exodus 28) 

12 Q. What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelation? A. We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth, even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of his work, in the beginning of the seventh thousand years—the preparing of the way before the time of his coming.

• Verse 12: As God Made The World in Six Days
• As we recall in Genesis, the Lord made the world in six days.  The seventh days was ordained to be a day of rest.  Adam and Eve broke this commandment by partaking from the tree of the knowledge of good and evil. This resulted in the fall requiring a redeemer to set things straight.  The establishment of Zion represents the ideal seventh day rest.  
• In verse 12 of section 77, we learn that the seven seals are a representation of the creation of the world.  Each seal represents a day of creation.  However, unlike the creation in Genesis, where God ordered the world out of nothingness (chaos).  God will use chaos to to eventually bring order.  He will allow chaos to destroy Babylon, paving the way for Zion, ushering in the 7th day of rest -- a paradisiacal glory. 

13 Q. When are the things to be accomplished, which are written in the 9th chapter of Revelation? A. They are to be accomplished after the opening of the seventh seal, before the coming of Christ.

• Verse 13: Accomplished After the Opening of the Seventh Seal 
• As explained above, the end-time judgment will occur through a seven seal interval.  For those interested in learning more, it's worthwhile to write down what occurs in each of the seals.  In 77:10, we learned about the events to occur in the sixth seal.  Now we'll focus, broadly, on what is to occur in the seventh seal. 
• When the seventh seal immediately open there will be silence in heaven for a space of half and hour.  Later, 7 angels will sound their trumpet is succession.  Each sound will signal an event. The seventh trump will signal the end of judgment.  It proceeds Christ's coming. 

14 Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation? A. We are to understand that it was a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things.

15 Q. What is to be understood by the two witnesses, in the eleventh chapter of Revelation? A. They are two prophets that are to be raised up to the Jewish nation in the last days, at the time of the restoration, and to prophesy to the Jews after they are gathered and have built the city of Jerusalem in the land of their fathers.

• Verse 15: The Two Witnesses
• Interesting detail is the phrase "time of the restoration."  The word restoration carries a particular, a unique, meaning in the LDS church, which refers to the restoring of the gospel through JS.  However, another meaning of restoration is the restoring of the tribes.  This is the meaning most used in the scriptures.  The ultimate objective of the Lord is to restore the tribes unto him.  
• Applied to verse 15, the time of the restoration refers to the gathering of the tribes.  What this likely means is that as the tribes are being gathered, the Lord will send two prophets to Jerusalem as part of that gathering.  They will preach specifically to the Jews.  We learn from Revelation 11:3 that these prophets will prophesy for 3.5 years.  Afterwards, they will be killed. Their bodies will lay in the streets for 3.5 days, arising afterwards.  Isaiah prophesies about this event. 
• 17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury—thou hast drunken the dregs of the cup of trembling wrung out—18 And none to guide her among all the sons she hath brought forth; neither that taketh her by the hand, of all the sons she hath brought up. 19 These two sons [two prophets] are come unto thee, who shall be sorry for thee—thy desolation and destruction, and the famine and the sword—and by whom shall I comfort thee? 20 Thy sons have fainted, save these two; they lie at the head of all the streets; as a wild bull in a net, they are full of the fury of the Lord, the rebuke of thy God.

Section 78

Background Information 

Section 78 was received on March 1, 1832, in Kirtland, Ohio, while Joseph was visiting there from Hiram, Ohio.  This revelation deals with the church's mercantile and publishing endeavors.  As more church members gathered to Jackson Country, Missouri, in 1831 to establish Zion, the need for money to purchase land become an issue. Money was also needed to fund the publication of JS' revelations. 

On March 1, 1832, JS, who was visiting Kirtland, assembled a group of high priests to discuss the coordination of the church's publication and mercantile endeavors.  At this meeting, JS received this revelation, which instructed himself, SR, and Newel K. Whitney to organize a "firm" to manage the "Literary and Merchantile establishments” of the church (later edited in the revelation to read "in regulating and establishing the affairs of the storehouse for the poor of my people” ).  The revelation also required JS, Rigdon, and Whitney to travel to Zion and “sit in councel” with the church there and emphasized the need for church members to be equal in temporal things in order for unity to prevail in spiritual matters.

The Literary and Mercantile establishments refers to two firms.  The Literary Firm and the United Firm.  We learned about the organization of the Literary Firm in section 70. The United Firm was formally organized on April 1832.  The United Firm was an organization that supervised the management of church enterprises and properties from 1832 to 1834.  It managed church farmland properties in the Kirtland area and the Gilbert and Whitney stores in Kirtland and Independence, a tannery, a printing shop, an ashery, and a steam saw mill.  It consisted of nine elders who had a specific stewardship.  Six were stewards of the Literary Firm, which oversaw the Church's publishing operations.  Three (Partridge, Whitney, and Gilbert) were charged with managing the Church storehouse in Ohio and Missouri.  In 1833, two additional members—Frederick G. Williams and John Johnson—were added to the firm, both by revelation.

Yet, the United Firm did not last for long.  

The firm’s Missouri operations were halted by the November 1833 expulsion of Saints from Jackson County, and the firm faced substantial indebtedness for mortgage payments and a printing press. After efforts to raise funds to repay the firm’s debts failed, an April 1834 revelation directed that the United Firm in Kirtland be separated from that in Missouri.  The revelation also called for a redistribution of the Kirtland firm’s assets to its officers and cancellation of all debts they owed each other. In effect, this marked the end of the United Firm since its supervisory function was largely assumed by the Kirtland high council thereafter.

Due to the failures and challenges, the Lord revealed the law of tithing (recorded in section 119) to help finance the church's operations.  

Section

1 The Lord spake unto Joseph Smith, Jun., saying: Hearken unto me, saith the Lord your God, who are ordained unto the high priesthood of my church, who have assembled yourselves together [this revelation is addressed to those of the high priesthood]; 2 And listen to the counsel of him who has ordained you from on high, who shall speak in your ears the words of wisdom, that salvation may be unto you in that thing which you have presented before me, saith the Lord God.

3 For verily I say unto you, the time has come, and is now at hand; and behold, and lo, it must needs be that there be an organization of my people, in regulating and establishing the affairs of the storehouse for the poor of my people [original revelation called for the organization of "the Literary and Mercantile establishments of my church."], both in this place [Ohio] and in the land of Zion [Missouri]— 4 For a permanent and everlasting establishment and order unto my church, to advance the cause, which ye have espoused, to the salvation of man, and to the glory of your Father who is in heaven; 5 That you may be equal in the bonds of heavenly things, yea, and earthly things also, for the obtaining of heavenly things. 6 For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things; 7 For if you will that I give unto you a place in the celestial world, you must prepare yourselves by doing the things which I have commanded you and required of you.

• Verse 3: Must Needs Be That There Be An Organization of My People
• The Lord directs the high priests to organize a firm in both Ohio and Missouri.  The firm was to be a "permanent and everlasting" establishment in order to advance the cause of Zion by ensuring that church may be equal in temporal and heavenly things and for the salvation of men.  The organization of this firm, as the Lord points out, is essential because it was given to prepare the church to live a celestial law and therefore inherit the celestial kingdom.  Therefore within the commands for the Firm is a glimpse into the law of the celestial kingdom
• George Q. Cannon taught: “The organization of society that exists in the heavens must exist on the earth; the same condition of society, so far as it is applicable to mortal beings, must exist here” (JD, 13:99).  This is the mirror image concept.  The heavenly Zion won't come to earth until earth establishes a similar society, that abides by the same laws. 
• As one scholar has pointed out, to be equal in the bonds of heavenly things includes being equal in power, as those who dwell in the presence of the Father are made "equal in power, and in might, and in dominion." (see D&C 76:95); see also A. Don Sorenson, Being Equal in Earthly and Heavenly Power: The Idea of Stewardship in the United Order,” BYU Studies [1977], 18:1)
• Most of use the terms law of consecration and the united order synonymously .  But this is incorrect.  As one scholar notes, the law of consecration was primarily an agrarian endeavor.  Namely, it involved the deeding of land to the church, which the church then deed back to the person a portion.  That portion was the person's stewardship.  The Literary Firm and United Firm arose due to the need for other types of enterprises. 
• The Literary Firm oversaw the printing and selling scriptures and other publications produced by the Church.  The United Firm was established to conduct business ventures to furnish surplus to help stabilize the both the agrarian efforts under the law of consecration and the literary firm. 

8 And now, verily thus saith the Lord, it is expedient that all things be done unto my glory, by you who are joined together in this order; 9 Or, in other words, let my servant Newel K. Whitney and my servant Joseph Smith, Jun., and my servant Sidney Rigdon sit in council with the saints which are in Zion; 10 Otherwise Satan seeketh to turn their hearts away from the truth, that they become blinded and understand not the things which are prepared for them. 11 Wherefore, a commandment I give unto you, to prepare and organize yourselves by a bond or everlasting covenant that cannot be broken. 12 And he who breaketh it shall lose his office and standing in the church, and shall be delivered over to the buffetings of Satan until the day of redemption.

• Verse 9: Sit in Council 
• The Lord calls three members of the United Firm to travel to Independence, Missouri. Obedient to this commandment, these three brethren, accompanied by Jesse Gause, traveled to Independence, met with the members and the leaders, and inducted Oliver Cowdery, Edward Partridge, Sidney Gilbert, John Whitmer, and W. W. Phelps into the United Firm. Martin Harris, Jesse Gause, and eventually Frederick G. Williams and John Johnson were also members of the Firm. The retail store that had been established in Independence by Sidney Gilbert, Newel K. Whitney’s former associate in Kirtland, became the bishop’s storehouse in Zion (see D&C 57:8).
• Verse 10: Satan Seeketh to Turn Their Hearts Away from the Truth 
• One commentator explained:
• Apparently the saints in Zion were having as much difficulty implementing the principles of consecration and establishing a viable storehouse as the saints in Kirtland.  JS and others were to travel there to assist the elders so they are not turned from the truth.  
• When one has truth and then turns from it, the result is spiritual blindness.  To understand this principle, consider what one has to do to ignore the sun.  They have to "blind" themselves, in a sense, to the light.  They either close their eyes or remove themselves from its penetrating light.  When one rejects truth (which is light), one is, in effect, doing the same thing.  They are choosing to "close" their eyes.  But without the light they have rejected, they are unable to understand greater spiritual things. 
• The Lord intended to prepare the saints in Missouri to establish Zion the place.  But to do so required that they understood the principles of building it.  The economic principles and law governing Zion are not part of this world, therefore they would need to be guided line-upon-line until they comprehended what was required. 
• The organizing model for United Firm serves as a glimpse into this pattern.  Unfortunately the firm was disbanded because the saints failed to live the law for its successful implementation.  And it was only a preparation for the law of the celestial kingdom (see verse 13)  

13 Behold, this is the preparation wherewith I prepare you, and the foundation, and the ensample which I give unto you, whereby you may accomplish the commandments which are given you; 14 That through my providence, notwithstanding the tribulation which shall descend upon you [Zion will only be established by passing through tribulation], that the church may stand independent above all other creatures beneath the celestial world; 15 That you may come up unto the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman; 16 Who hath appointed Michael your prince, and established his feet, and set him upon high, and given unto him [Michael] the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life.

• Verse 13: This is the Preparation...and the Ensample
• One commentator explained:
• The creation of the United Firm was not the ultimate fulfillment of the law of consecration, but it was a beginning and an example of how the principle could be implemented and the commandment obeyed.  It was an excellent model for all of the Church to watch -- and even the world.  The United Firm was designed to serve as an example for the nations -- for the church to stand independent, to stand unique, in front of the world. 
• The commandment will only be fulfilled or accomplished when the saints have collectively established Zion in preparation for the second coming of the Lord by living the law of consecration and becoming equal in temporal things. 
• Verse 15: Adam-ondi-Ahman
• One commentator explained:
• Adam-ondi-Ahman is the name of the place where Adam and Eve settled after they were expelled from the Garden of Eden (see D&C 117:8) (See Orson Pratt, JD, 18:343).  It was there that the Lord appeared to Adam and his righteous posterity three years before Adam’s death, and it is there that another great meeting with the Savior will take place before his second coming.
• This phrase in verse 15 and all of verse 16 were not in the original revelation of section 78, but were added to the text by the Prophet Joseph in the first printed edition in 1835.  By that time the name and the significance of Adam-ondi-Ahman had apparently been revealed to the Prophet, and three years later in May 1838, Joseph indicated that Adam-ondi-Ahman had been located at a place the saints called Spring Hill in Daviess County, about sixty miles north of Independence (HC, 3:35).
• Verse 16: Michael Your Prince
• One commentator explained:
• Michael, or Adam, is not the king, for Christ is King (see Revelation 19:16).  But Michael is the next in authority and is the prince of the kingdom of God.  In this role he represents all of us as heirs to the kingdom.  Adam still stands at the head of his posterity, the human family, but in subjection to Christ his King.  Next to Christ, Adam holds the keys of salvation and works for the benefit of his posterity.  According to Joseph Smith, “The Priesthood was first given to Adam; he obtained the First Presidency and held the keys of it from generation to generation. . . . The keys have to be brought from heaven whenever the Gospel is sent.  When they are revealed from heaven, it is by Adam’s authority” (HC, 3:385-86).

17 Verily, verily, I say unto you, ye are little children, and ye have not as yet understood how great blessings the Father hath in his own hands and prepared for you; 18 And ye cannot bear all things now; nevertheless, be of good cheer, for I will lead you along [line upon line]. The kingdom is yours and the blessings thereof are yours, and the riches of eternity are yours. 19 And he who receiveth all things with thankfulness shall be made glorious; and the things of this earth shall be added unto him, even an hundred fold, yea, more. 20 Wherefore, do the things which I have commanded you, saith your Redeemer, even the Son Ahman, who prepareth all things before he taketh you; 21 For ye are the church of the Firstborn, and he will take you up in a cloud, and appoint every man his portion. 22 And he that is a faithful and wise steward shall inherit all things. Amen.

• Verse 20: Son Ahman
• Orson Pratt taught: There is one revelation that this people are not generally acquainted with. I think it has never been published, but probably it will be in the Church History.  It is given in questions and answers.  The first question is, “What is the name of God in the pure language?”  The answer is “Ahman.”  “What is the name of the Son of God?”  Answer, “Son Ahman” (JD, 2:342).
• In Moses 6:57 we find that the interpretation of “Ahman” is “Man of Holiness,” and thus “Son Ahman” means the “Son of Man of Holiness”.  Or, in a shortened form, “Son of Man.”
• Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.

Section 79

Background Information 

Section 79 was received by JS on March 12, 1832 in Hiram, Ohio.  The revelations was directed to Jared Carter who spent much of late 1831 and early 1832 proselytizing in Ohio, Pennsylvania, New York, and Vermont.  A few weeks after he returned to Ohio, he traveled to Hiram, Ohio where JS with living in the home of John and Alice Johnson.  Carter recorded in his journal that his purpose in visting the prophet was was to visit “the Seaer to enquier the will of the Lord concerning my minestry the ensuin[g] season.” In response to the Carter's inquiry, the Lord directed Carter to preach the gospel again the eastern United States.  Carter was 30 years old when section 79 was given. 

Section

1 [Lord beings the revelation by addressing Carter in the third person] Verily I say unto you, that it is my will that my servant Jared Carter should go again into the eastern countries, from place to place, and from city to city, in the power of the ordination wherewith he has been ordained, proclaiming glad tidings of great joy, even the everlasting gospel. 2 And I will send upon him the Comforter, which shall teach him the truth and the way whither he shall go [The Lord promises to given Carter the comforter]; 3 And inasmuch as he is faithful, I will crown him again with sheaves [The Lord gives Cater a conditional promise -- if Cater is faithful, he will have success]. 4 Wherefore, [Lord shifts to addressing Carter directly] let your heart be glad, my servant Jared Carter, and fear not, saith your Lord, even Jesus Christ. Amen.

• Verse 3: I Will Crown Him...With Sheaves 
• Jared Cater was obedient to the Lord and after this revelation was given spent many months in eastern Vermont preaching the word of God.  When he returned, he recorded: "I have been gone six months and two days.  The Lord has permitted me to administer the Gospel to 79 souls, and many other by my instrumentality have been convinced of this glorious work." He later went on to add: "God has blessed me according to the prophecy of Brother Joseph before I went from Ohio." 
• Despite Cater's success, he later left the church and settled in Chicago after the events in the Nauvoo period.  Prior to leaving, he noted in his journal that "the Spirit of God in a measure has left me." 

Section 80

Background Information

Although this revelation is comes after section 79 in Doctrine and Covenants, it most likely was received, chronologically, before section 79.  Frederick G. Williams, who was in charge of recording and keeping the revelations, dates this revelation on March 7, 1832 to a Stephen Burnett.  Burnett was ordained to the high priesthood at the age of 17 at the October 1831 conference held in Orange, Ohio.  Three months later, at the January 25, 1832 conference in Amherst, Ohio, JS dictated a revelation appointing Burnett to travel and preach with Ruggles Eames -- though it is not known if Burnett and Eames fulfilled that assignment.  He was 18 when section 80 was given.  

This March 7 revelation appointed Burnett to travel and preach again, this time with Eden Smith. However, the two did not preach together until August 1832 because Eden Smith became sick on  March 7 and remained ill “for sometime.”  Instead, two weeks after this revelation was dictated, Burnett began his mission with John Smith, Eden’s father.  Section 80 was likely a mission reassignment. 

Section 

1 Verily, thus saith the Lord unto you my servant Stephen Burnett: Go ye, go ye into the world and preach the gospel to every creature that cometh under the sound of your voice. 2 And inasmuch as you desire a companion, I will give unto you my servant Eden Smith. 3 Wherefore, go ye and preach my gospel, whether to the north or to the south, to the east or to the west, it mattereth not, for ye cannot go amiss. 4 Therefore, declare the things which ye have heard, and verily believe, and know to be true. 5 Behold, this is the will of him who hath called you, your Redeemer, even Jesus Christ. Amen.

Burnett's life after section 80.  

Despite Burnett's prodigious pedigree, he, like Cater, eventually left the church and joined with Warren Parrish in denouncing JS as a fallen prophet and in vilifying those who continued to stand by JS.  In the Elder's Journal, published in 1838 and edited by JS, it described Burnett at this time has becoming "a little ignorant blockhead whose heart was so set on money, that he would ay any time, sell his soul for fifty dollars."  It further noted that Stephen "had got wearied of the restraints of religion.  [And then, in apostasy] rejoiced in the great victory he had obtained over the great God and all the holy angels, how he had discovered them as liars and impostures." 

Both these section can teach us an important lesson that no matter the blessings or the potential we have, we must endure to the end.