Commentary for Doctrine and Covenants: Sections 85-87

Section 85

Background Information 

This revelation was received soon after JS has returned to Kirtland from a brief mission to New York, Albany, and Boston areas.  Prior to receiving section 85, JS began to receive correspondence from the leaders in Missouri apprising him of the situation of the Saints in Missouri.  The correspondence caused JS concern and he later wrote to William W. Phelps, who was in Independence, about several things that were “lying with great weight upon [his] mind” (Jessee, Personal Writings, 285-87; see also HC, 1:297-99; The Evening and the Morning Star, January 1833). 

It was during these correspondences where JS learned that Bishop Partridge had not been properly distributing the inheritances of stewardships of the saints.  Instead of deeding the land to the saints, which would have given them ownership rights in the land, Partridge was leasing the land to them.  Furthermore, under Partridge's contracts stewards were not permitted to transfer their inheritances to their wives, children, or heirs, and they were prohibited from selling their property.  These contracts further provided that if an individual left the Church, he had no legal claim to his inheritance.  These provisions altered the law of consecration, thus frustrating God's purposes and design. 

But Partridge's incorrect execution of the law was not the only concern for the Lord.  Some of the Missouri saints were lax in their covenant keeping and commitments. 

Section 85 is addressed to Partridge and the Saints to remind Partridge of his duties and the Saints of their covenants with the Lord. 

When this revelation was originally received it was not recorded in the Book of Commandments (the predecessor to the Doctrine and Covenants) and did not appear in the edition of the Doctrine and Covenants before 1876, but its inclusion as a divine revelation is clearly justified by the Prophet’s language in verses 5­6 (“saith the Lord of Hosts,” and “thus saith the still small voice”) and by his declaration in verse 10 that “these things I say not of myself.”

Section 

1 It is the duty of the Lord’s clerk [referring to John Whitmer], whom he has appointed, to keep a history, and a general church record of all things that transpire in Zion, and of all those who consecrate properties, and receive inheritances legally from the bishop [In section 47:1, the Lord instructed John to keep a general history of the church.  Here, the Lord instructs John to keep other kind of records as well, including financial and membership records for the saints in Missouri (see verses 1-5)]; 2 And also their manner of life, their faith, and works; and also of the apostates who apostatize after receiving their inheritances. 

3 It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God. 4 Neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the church. 5 Their names shall not be found, neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of Hosts.

• Verse 3: Contrary to the Will...of God 
• Verses 3-4 are complex verses, but contain important insights about the law of consecration.  They key to understanding these verses is to realize that they are linked together.  Let's break it down.  
• First, let's look at the broad picture.  The Lord says that it is contrary to his will for those who have not received an inheritance by consecration...to have their names enrolled with the people God.  Thus, to be a member of Zion requires the living of this law, which will require the consecration of all our property. 
• Second, he then goes on to says that "neither is their genealogy to be kept" or nor are their names to be found in the Book of the Law (more on this book later).  So those who do not receive an inheritance by consecration are not to have their genealogy kept and names are removed from the book of the law.  
• Now let's take a narrower approach and focus on what is said in between these statements.  The following are the areas we'll focus on 
  
• It is contrary to the will and commandment of God that those who receive not their 1) inheritance by consecration, agreeable to his law, which he has given, 2) that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God.
• First,  the law of consecration is to be carried out "agreeable to his law, which he has given." (It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to his law).  This is clearly a rebuke to Partridge, reminding him that the Lord is in charge.  But's it's also a statement to all of us that the practice of this must be done according to God's law.  This is particularly relevant for us today. 
• As discussed in previous posts, the law of consecration appears very similar to the communism.  A fair number of Christians (including LDS), in their efforts to care for the poor and afflicted, assume that the implementation of communism aligns with the Lord's will.  Therefore they conclude that seeking to implement communism through political means is a righteous desire and act.  Sadly this view is becoming widely adopted by young Christians and churches. But verse 3 is clear -- the implementation of the law of consecration must be done "agreeable to" the Lord's laws.  
• Throughout Doctrine and Covenants we've seen that the Lord laid the foundations for Zion through revelation to his church and it was implemented according to his instruction.   It did not come through a political process.  And it was not based on worldly philosophy about how to implement a classless society.  Any attempt by us to use the state, which is a secular unsanctified entity, to implement celestial principles is the wrong approach.  Man in his fallen state (which is the vast majority of the world) cannot comprehend nor implement this kind of law -- no matter how good his intentions.  History has shown what happens when society introduces principles that they can't fully understand -- the system becomes corrupted and many die as a result, with the USSR and Maoist China serving as stark reminders. 
• To provide an illustration, let's consider the use of a flame torch.  In the right hands, the torch serves the useful function of soldering and cutting metal.  But in the wrong hands it can lead to serious injury (such as blindness from failing use a face shield) and death for the novice user and society.  Celestial law can only be given when people are able to live the law.  To do otherwise is to look "beyond the mark."  
• The Doctrine and Covenants is clear that the prerequisite for Zion is living the law of consecration.  But this law must be done according to God's commands.  Until he gives us the command, any effort by us to implement it through a political process is to look beyond on the mark, setting ourselves up for cursing instead of blessings. 
• Second, the law of consecration is given that he may tithe his people ("It is contrary to the will and commandment of God that those who receive not their inheritance by consecration... that he may tithe his people...").  Why is tithing so important?  Because it saves us from his judgment.  "Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming." (D&C 64: 23).  The law of consecration saves us because it allows the Lord to tithe us, which saves us from destruction. 
• The tithing referred to in this section does not refer to the law of tithing we practice today.  When we get to section 119, I'll break it down more concretely.  But the tithing referred to by the Lord was tithing practiced under the law of consecration.  Under the law of consecration the steward was to give all his "surplus property" to the Lord and then afterwards pay "one-tenth annually".  This is the law of tithing that will save us from destruction, not the current law of tithing, which is a lesser law.  
• The reason why the higher law of tithing will save us from being burned is because the higher law is the foundation for Zion.  The higher law of tithing serves to create equality among the people, as each person  donates their surplus to the storehouse.  Tithing also serves to help those who are struggling through requiring the successful to tithe 10th of their interest.  Under these conditions Zion can be established.  The inhabitants of Zion are preserved from the burning of the Lord's coming because they are sanctified to be able to endure it.  
• Verse 4: The Book of the Law 
• In Joshua 24:26, we are told that Joshua wrote in “the book of the law of God” an account of the covenant by which Israel entered the promised land.  This same term is used here in a similar fashion to indicate a physical record of those who received inheritances in Missouri by covenant according to the law of God, that is, Doctrine and Covenants section 42 (see Cook, Revelations of the Prophet Joseph Smith, 178).  Apparently, the terms “book of the law of God” (verses 5, 7), “book of remembrance” (verse 9), and “book of the law” (verse 11) all refer to the same record of those who have entered the covenant of consecration and are to receive inheritances in Zion.
• In addition to the Book of Law, the scriptures mention another book called the Book of Life.  It is unclear whether the Book of the Law and the Book of Life are the same.  The Book of Life is a book that records the names of those who are saved.  
• The Psalmist refers to the book of life when he petitions the Lord to "blot" the names of the wicked from it.  This book is likely the same book that Moses sought to have his name removed from in exchange for the Lord to spare the life of the Israelites when the transgressed by worshiping the golden calf (see Exodus 32:31-21).  When describing the end times, Daniel mentions that everyone who has their name in a book "will be rescued" (Daniel 12:1).  Paul mentions those fellow workers who have shared the Gospel alongside him will have their names in the Book of Life. (Philippians 4:3)
• The phrase Book of the Law is used in the Old Testament.  When it is used, it refers to the Torah and doesn't have a reference to being a record.  Because verse 4 refers to the book of the law as a recorder of names, it's possible that it refers to the Book of Life, and not the Book of the Law.  If so, then the Lord's statements are quite serious because he is saying that those who don't participate in the law of consecration (when it is in effect) will not have their names recorded in the Book of Life.  They will not be saved.

6 Yea, thus saith the still small voice, which whispereth through and pierceth all things, and often times it maketh my bones to quake while it maketh manifest, saying: 7 And it shall come to pass that I, the Lord God, will send one mighty and strong [see commentary below], holding the scepter of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the saints whose names are found, and the names of their fathers, and of their children, enrolled in the book of the law of God; 8 While that man, who was called of God and appointed, that putteth forth his hand to steady the ark of God [see commentary below], shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning. 9 And all they who are not found written in the book of remembrance shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth.

• Verse 7: One Mighty and Strong 
• Over the years, there have been many different interpretations concerning the meaning of this phrase.  Some argue that it refers to a future individual, others contend that it refers to Jesus Christ.  And some throughout the years have claimed to be the One Might and Strong, causing much confusion among different sects of Mormonism.  The most notorious was Ervil LeBaron who felt inspired to begin to systematically eliminate rival leaders so that he might eventually take over the world and present it as properly prepared at the return of the Savior.
• Therefore before addressing the details included in verse 7, we first to need address who the One Mighty and Strong is. 
• The terms One Mighty and Strong likely has reference to 2 Nephi 3 where Lehi, in describing to his son concerning the prophecy of Joseph of Egypt, states that there will be (at least) two seers who the Lord will raise up in the last days.  One of these seers is clearly JS.  But the identity of the other seer is not clear.  Lehi remarks: And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren. (2 Nephi 3: 24). The "them" refers to the Lamanites.  Whoever this individual is he will be raised up among the Lamanites.
• Interestingly in the 1876 edition of the Book of Mormon, Orson Pratt added a footnote that the One Mighty would be an Indian prophet.  Furthermore, a journalist observed that Oliver Cowdery was embarking on a “mission to the Indians (or Lamanites, as they term them) in the ‘far west,’ where they say a Prophet is to be raised up, in whom the tribes will believe.  
• Other scriptures also allude to future figures that the Lord will call in the last days.  In section 113, which is the Lord's response to questions that JS had about Isaiah 11, the Lord explains that there will be two servants to come forth in the last days.  One is a partial descendant of Judah and Ephraim on "whom is laid much power."  The other is a full descendant of Judah and Jospeh "unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days." 
• As explained in other posts, Malachi also refers to an end-time messenger who will refine the tribes of Levi and cause them to offer a righteous sacrifice.  Isaiah also refers to a future figure, although not as plainly as the others and some have taken the servant figure to be a reference to Christ.  But as explained in previous posts, the textual evidence suggests the servant is someone else. 
• The point of going through this is to show that the scriptures clearly point to a future figure.  Thus the interpretation that One Mighty and Strong is Jesus Christ is incorrect given the foregoing.  Furthermore in verse 7, the Lord says that he will call the One Mighty and Strong.  If the Lord was the Mighty and Strong One, why wouldn't he say that he will send himself, instead of referring to the One Mighty and Strong in the third person? 
• Given that the evidence points to a future figure and 2 Nephi 3 clearly states that the Lord will call such a figure, let's now look at the characteristics of this figure.  Verse 7 states that his figure will be have power and covered with light, signifying his level of glory.  In this verse the Lord uses a scepter to symbolize power.  Scepters were used by kings anciently as a sign of their power to rule.  Covering with light suggests that he is immersed and lead completely by truth; there is no falsehood within him. This servant's role is to set in order God's house, suggesting that somethings have gone into disarray. 
• Verse 8: Steady the Ark of God
• Verse 8 is quite cryptic. And is open to various interpretations. But on its face, it seems to be saying that at the time of the Lord calls the One Mighty and Strong, there will be a man who is guilty of steadying the ark and is therefore killed -- in some way.  We know that the appearance of the man who is guilty of steadying the ark coincides with the calling of the One Mighty and Strong because verse 8 starts with the world "while".  While means "during the time" of an event (e.g., while you were sleeping I ran to the store).  Thus indicating what while the Mighty and Strong one is called, another individual will make his appearance at that time. 
• To be clear, I have no idea who this person is.  But to try and make sense of verse 8, let's break it down into two themes.  To do this, we need to identify the meaning of steadying the ark, since it's at the heart of verse 8. 
• The term steadying the ark comes from the account in 2 Samuel 6 where the Israelites were transporting the ark of the covenant (which we'll learn more about later) and as it began to shake as the oxen were pulling, a member of the procession helping to pull the ark, Uzzah, "put for this hand" to steady the ark from shaking.  The Lord killed Uzzah as a consequence. 
• To modern sensibilities, this is obviously a perplexing story.  But to understand what's going on here requires us to understand the rules and regulations surrounding the transporting and handling of the ark. 
• The ark was supposed to travel in a specified manner- the Levites, specifically the sons of Kohath, were to transport the ark by carrying it on their shoulders.
• The ark was to be covered by the veil of the temple as well as other coverings (see Numbers 4:5-6).  Following this one rule would have prevented Uzzah from physically touching the ark.
• The ark was not to be touched or seen while it was covered (Numbers 4:15,20).
• There were specific instructions as to who should touch the ark and when this was to be done.
• Nowhere is there mention that the ark is prohibited from touching the ground.
• Nowhere does it state that the ark is to be transported on a cart (as the Philistines transported it in 1 Samuel 6).
• Thus Uzzah's act of putting for his hand to steady the ark from tipping was in direct contravention of God's commands.  
• But there is a more profound meaning.  To understand this next layer requires us to understand the significance of the Ark of the Covenant.  The Ark of the Covenant contained the tablets that 10 commandments were written on.  The tablets were stored in a chest and the chest was covered by a pure golden lid called the mercy seat.  At the top of the mercy seat featured two cherubim (angelic guardians of God's throne).  Thus they mercy seat (the top cover of the Ark) served to represent God's presence (see Lev 16:1-2).  Hence why it was placed in the inner most sanctum of the tabernacle and temple (see Ex 40: 1-3) and served as the locus for the sacrificial cleansing on the day of atonement (Yom Kippur, the festival where the High Priest offered an sacrificial offering for the sins of all of Israel)  As a side note, the writer of Hebrews draws from this imagery of the priestly sacrifice on the Day of Atonement to represent Christ as the High Priest who atones for our sins.  In other words, Christ is the true High Priest who "stands" before the Ark to atone for our sins).  
• Because the Ark served to represent the presence of God, God was very specific about who could enter (for those interested, Leviticus 16 lays out the strict requirements). Those who were not qualified were killed.  
• Thus the killing of Uzzah was not an aberration, but was the penalty for the violation of a serious command.  But more importantly, because the Ark served to represent God's presence, it also represented his dominion and control.  Uzzah's mistake was to improperly insert himself in God's affairs when he had no prerogative or obligation to do so.  His act of steadying the ark was to assert that his judgments were greater than God's -- i..e, that he knew better than God. 
• Likewise it appears that during the period of when the One and Mighty comes, there will be a person who will assert himself in God's affairs without having the right to do so.  How this will happen is unclear. 

10 These things I say not of myself [JS interjects] ; therefore, as the Lord speaketh, he will also fulfil [JS confirms that the foregoing verses are not his opinion but are the Lord's will.]. 11 And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church, as well as the lesser priesthood, or the members, in that day shall not find an inheritance among the saints of the Most High; [Note that a High Priest could be cut off from the church if is name is removed from the Book of the Law.  Again, we learn that it is possible to receive the High Priesthood and fall.  Nothing is a guarantee -- no matter the experiences we've received in the past and the promises we're entitled to.  Sadly many of the current High Priests who are addressed in this section will apostatize by 1838] 12 Therefore, it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter and sixty-first and second verses of Ezra [those who part of the tribe of Levi but who were unable to produce a genealogy of their priestly lineage were prohibited from serving as priests].

Section 86

Background Information 

This revelation was received December 6, 1832, at Kirtland while the Prophet was working on his inspired revision of the Bible with Frederick G. Williams as scribe.  During this same month, JS received two additional revelations that focused primarily on the events that would occur during the end times.  These included section 87 and section 88.  

Section 86 discusses the Parable of the Wheat and Tares, drawing from the parable as recorded in Matthew 13 (specifically verses 24-30 ad 36-40).  The value of section 86 is that it clarifies the original parable.  It clarifies timing and sequence of the events mentioned in the parable by explaining that the wheat are to be gathered first, leaving the tares for the burning.  Notably the sequence in section 86 reverses the order and the focus on the parable as given in Matthew 13.  In addition to adding clarity about the sequence of events, the parable also adds clarity by indicating that the imagery of angels gathering the righteous and destroying the earth is literal.  

But besides adding clarity, section 86 also expands upon the original parable.  The parable in Matthew 13 leaves out any connection to the events of gathering the wheat and tares and the function of the Melchizedek priesthood.  Whereas in section 86 the Lord, after giving the parable, links the restoration of the priesthood with the separating of the wheat and tares. 

Section 

1 Verily, thus saith the Lord unto you my servants, concerning the parable of the wheat and of the tares: 2 Behold, verily I say, the field was the world [KJV: "the field is the world"], and the apostles were the sowers of the seed [KJV: the sower of the seed is the son of Man]; 3 And after they [the apostles] have fallen asleep [figuratively referring to the death of the apostles] the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even Satan, sitteth to reign—behold he [Satan] soweth the tares; wherefore, the tares choke the wheat and drive the church into the wilderness [due to the absence of a true church, Satan is able to gain power of the world, resulting in the righteous being overcome by the wicked]

4 But behold, in the last days, even now while the Lord is beginning to bring forth the word, and the blade is springing up and is yet tender— 5 Behold, verily I say unto you, the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields; 6 But the Lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also. 7 Therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned.

• Verse 5: Angels Are Crying Night and Day 
• The Book of Revelation goes into great detail depicting the role of angels in orchestrating and carrying out God's judgment.  Although the book is considered difficult, one can easily read through and track the involvement of angels.  Doing so will provide a better understanding about how God works, realizing that God's decrees are enforced through a hierarchy of angelic beings who are assigned tasks regarding the fate of this world.  
• In any case, Revelations 7:1 teaches us that there are four angels who stand at the four corners of the earth, controlling the wind and when it should blow.   In section 77 we learn even more about these angels.  We learn that they are are the four angels who are given power over the elements of the earth to "save and destroy".  It's possible that the angels being referenced in verse 5 are those angels. 
• Verses 6-7: Pluck Not Up the Tares While the Blade is Yet Tender 
• The term "blade" used in verse refers to a blade of wheat. Wheat represents the righteous.  Here, he instructs his angels to refrain from reaping (that is, sending forth judgment) because the blade of the wheat is tender.  Importantly, the Lord, in the parenthetical, suggests that the blade is a metaphor for our faith (indicating by the word "for" which mean "because" or "due to").  Therefore, to rephrase, the Lord is saying for the angels to wait before they enact judgment because the faith of the righteous is weak (tender). What does he mean by this?
• As I've explained in other posts, the scriptures depict the end time events as a severe trial that will try all.  Although the end result of the end time judgments will be the establishment of Zion and the coming of the Lord, we all must be prepared to endure the fiery trials of affliction and tribulation.  In JST Genesis 14, the Lord explains that prior the joining of heaven and earth, the Sons of God (the righteous) are to be tried by fire.  Fire is a symbol for God's judgment and trials.  And in section 63, the Lord states that the judgments will be so great that the "saints shall hardly escape." 
• Even JS was clear about the tribulations that the Saints would have to pass through during the end times where is states that "... it is a false idea that the saints will escape all the judgments whilst the wicked suffer -- for all flesh is subject to suffer -- and the 'righteous shall hardly escape...many of the righteous shall fall a prey to disease to pestilence and by reason of the weakness of the flesh...
• To survive what is to come requires that we have faith in the Lord that is so strong nothing can remove our trust in him.  In large part, this is what the scriptures mean when they say a person has strong faith.  They mean that the person's trust in the Lord is so strong there is nothing in his life to cause him to doubt the goodness and reliability of the Lord. 
• It's easy to say we trust in the Lord when our life is better than 90% of the world's population.  The question is whether our faith is strong enough to trust in the Lord when we are suffering tremendous afflictions.  This is what the Lord is getting at.  He knows that the call of judgment will also bring massive devastation.  Therefore, he instructs his angels to wait to give us time to strengthen our faith.  But the time won't last for forever. 
• [Note: For those interested in learning more about the end time and what it'll be like,  the apocalyptic books of the Old Testament (Isaiah, Daniel, Zephaniah) and the New (Revelation), as well as section in Doctrine and Covenants and 1st and 2nd Nephi provide a solid description]. 

8 Therefore, thus saith the Lord unto you, with whom the priesthood hath continued through the lineage of your fathers [Apparently those who were ordained to the High Priesthood descend from priesthood holders] — 9 For ye are lawful heirs, according to the flesh [possible referring to their family line], and have been hid from the world with Christ in God— 10 Therefore your life and the priesthood have remained, and must needs remain through you and your lineage until the restoration of all things spoken by the mouths of all the holy prophets since the world began. 11 Therefore, blessed are ye if ye continue in my goodness, a light unto the Gentiles, and through this priesthood, a savior unto my people Israel. The Lord hath said it. Amen.

Section 87 

Background Information 

This revelations was received on Christmas day 1832.  Prior to receiving this revelations, the fall and winter of 1832 were surrounded by the controversy of what became known as the Nullification Crisis, which grew out of tensions between the North and South.  

The Crisis was triggered by tariffs that Congress imposed on foreign manufactured goods, which favored the industrial North (they could use their own equipment) but disadvantaged the South, which relied on these goods.  In order to protect itself against the stiff tariffs, South Carolina passed an Ordinance of Nullification, which essentially said that the states have the power to ignore federal law if they determined it was unconstitutional.  Obviously this line of argument was a problem for a federal envisioned Union and South Carolina's passage of this ordinance nearly caused a war in 1832. 

It was within this context that JS received section 87.  However, while this section is fairly well known among LDS members today because of JS accurate and true prophecy of the Civil War, it was not published in 1835, nor in subsequent editions of the Doctrine and Covenants until 1876 (although Franklin D. Richards did publish an edition of it in England in 1851 in the first edition of the Pearl of Great Price).  It became part of the Doctrine and Covenants in 1876 when it was included by Orson Pratt at the direction of President Brigham Young.

But even though it was not published during that time, it appears to have been well known.  For instance, Orson Pratt recalled: “When I was a boy, I traveled extensively in the United States and the Canadas, preaching this restored gospel. I had a manuscript copy of the revelation [section 87] which I carried in my pocket, and I was in the habit of reading it to the people among whom I traveled and preached” (JD, 13:135).  And after JS received section 87, he wrote a letter that was later published in the Seaton's newspaper in Rochester, NY, warning people of the bloodshed that was to come.  Furthermore, Joseph exhorted other persons in his own lifetime to warn their friends and relatives in South Carolina to repent and to flee the carnage that was coming to that area.

Many of are familiar with this revelation and it truly is a testament to the prophetic stature of JS.  Yet, because we are familiar with it, we may run the risk of overlaying our understanding of what we believe section 87 is saying, with what it really is saying.  There is not doubt the JS' prophecy concerns the future Civil War that brought death and destruction to our country.  But there is also other details that suggest JS might have had more in mind than just the Civil War. 

This section will be treated differently than others.  Instead of providing commentary for a group of verses, I will provide the entire revelation first, with some annotations along the way, and then ask questions at the end to push our thinking. The reason for this approach is because my hunch from reading this section is that there is more going on than it appears on its fact.  However, I don't know what that is.  

Section 

1 Verily, thus saith the Lord concerning the wars [notice that JS uses the plural, instead of the singular] that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls [this happened on November 17, 1860 and the Civil War killed 618,000, making it the highest US causality figure of any where the US had fought]; 2 And the time will [after the death of misery of many souls something else will happen] come that war will be poured out upon all nations, beginning at this place [The Civil War didn't lead to war being "poured out upon many nations"]. 3 For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they [see question 2] shall also call upon other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations.

4 And it shall come to pass, after many days [see question 3] slaves shall rise up against their masters, who shall be marshaled and disciplined for war. 5 And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation [the remnants of the land will vex the Gentiles; see also question 4]. 6 And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn [the remnants vexation of the Gentiles is connected to the earth (not US) inhabitants warring against each other]; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth [again, referring to globally to the people of the earth, not exclusively Americans] be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; 7 That the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies.

8 Wherefore, stand ye in holy places, and be not moved, until the day of the Lord [the end times] come; for behold, it [the end times] cometh quickly, saith the Lord. Amen.

Questions: 

First, JS declares that after the Civil War, there will be a war poured out upon "all" nations.  This did not happen in 1860.  If so, could this section be referring to more events to come? What does it mean that war will be poured out among all nations?  Has that happened yet?  Do the World Wars count?  Have all nations been involved in a war? 

Second, In verse 3,  what does the "they" refer to?  Does it refer to the Southern States or other nations?  Knowing who the "they" is is importance because  "they" will call on others to defend themselves leading to a war being poured out among the nations  

Third, after many days from what?  Is is referring to many days after the rebellion in South Carolina or many days after the war is poured out among all nations?  Given that the many days could refer to the period following the war poured out upon the nations, could the reference to slaves refer to slaves more broadly and not necessarily mean African American slaves?  If so, what might that term represent? 

Consider this interpretation: 

“Many days” after the Civil War and “many days” after the world wars in which Britain and her allies call upon other nations for help, then will slaves rise up against their masters. In chronological context, it will be seen that the reference cannot be to the black slaves of the nineteenth century South, who for the most part did not rise up against their masters, but to all inhabitants of the earth who are in political or economic bondage in a period after the world wars. Brigham Young stated that Joseph Smith and the brethren had been pondering the slavery both of black Africans in the Americas and of all the peoples of the world when this revelation came to him (JD, 8:58). In other terms, a worldwide outbreak of demands for independence and self-determination on the part of every conceivable ethnic, political, racial, economic, linguistic, or religious group will tear the nations of the world apart and engulf the earth in blood and war. We have seen this process at work specifically in such former Communist Bloc countries as Chechnya, Azerbaijan, Bosnia, and so forth. No doubt we will see more in the future (Stephen E. Robinson and H. Dean Garrett, Commentary on the Doctrine and Covenants, 89).

Fourth, who are the "remnants who are left of the land"?  The Book of Mormon refers to the descendants of Lehi as the remnant of Jacob.  In 3 Nephi 21, the Lord foretells that at the end of the times of the Gentiles the Lord will allow the remnant of Jacob to sweep through and trod the Gentiles down? [1] Are the remnants mentioned here and the remnants of Jacob mentioned in 3 Nephi 21 the same group?  Is the trodding down of the Gentiles the same as vexing them?  If they are not the same group, who might the remnants in this section refer to? 

[1] 

11 Therefore it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the Gentiles, and shall give unto him power that he shall bring them forth unto the Gentiles, (it shall be done even as Moses said) they shall be cut off from among my people who are of the covenant. 12 And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver. 13 Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off.

14 Yea, wo be unto the Gentiles except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots; 15 And I will cut off the cities of thy land, and throw down all thy strongholds; 16 And I will cut off witchcrafts out of thy land, and thou shalt have no more soothsayers; 17 Thy graven images I will also cut off, and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands; 18 And I will pluck up thy groves out of the midst of thee; so will I destroy thy cities. 19 And it shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms, shall be done away.