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).